The rhetoric of the First Crusade, at least as reported in contemporary western chronicles, has at its focal point the liberation of the holy places of Jerusalem from Seljuq domination. At the heart of Christian devotion to Jerusalem lay the sites of the burial and crucifixion of Christ, which by 1099 had been enclosed in a single church, rebuilt from the 1020s to 1048 after the destruction at the hands of al-Hakim in 1009. When the chroniclers speak of Jerusalem, it is the shrine of the Holy Sepulchre that they usually have in mind, and throughout the Middle Ages it was this shrine that attracted the most attention – and the most donations from the faithful. The rebuilding of the Church of the Holy Sepulchre probably occupied about half of the total period in which the Franks controlled the city of Jerusalem between 1099 and 1187, and not surprisingly, given its architectural complexity, the church commands more space than any other single building in all three volumes of Denys Pringle's corpus. The entry on the Holy Sepulchre (pp. 3–72) is a tour de force of architectural, archaeological and historical summary, yet the overall impression given by reading this volume as a whole is how much more there was to Jerusalem than this church alone. The first centre of Christian worship in Jerusalem, before the identification of the site of the crucifixion and burial in the 320s, was Mount Zion, the birthplace of the Church to the south-west of the city; churches and monasteries looked down on the city from the Mount of Olives to the east; and within the medieval city walls one can hardly ever have been more than a few minutes walk from a church. Including a handful which were outside the crusader city but fall well within the modern city limits, Pringle lists 370 in total in this volume, which is almost a hundred more than the total for the rest of the crusader kingdom put together. The major cities of Acre and Tyre are still to come in the fourth volume, but these totals still show the unquestioned pre-eminence of Jerusalem as a religious centre under crusader rule. Most of these churches have a pre-crusader history, of course, and the study of crusader churches in Jerusalem is therefore one of successive layers of building and rebuilding in architectural styles determined by immediate political circumstances. The churches of Jerusalem are also an indication of the Christian cosmopolitanism of the Holy Land under crusader rule. Jerusalem had Armenian, Syrian Orthodox and Georgian churches and monastic communities throughout the Middle Ages. Moreover, western as well as eastern pilgrims visited these and transmitted traditions about their relics to the west – even when these reflected contested claims by Latin and eastern Christian communities. The Corpus was begun in 1979 when Professor Pringle was assistant director of the British School of Archaeology in Jerusalem, and has continued throughout with the support of the school (now the Council for British Research in the Levant). Since the appearance of the first volume in 1993, the Corpus has represented the best in academic research and publication. Pringle's command of the documentary sources and knowledge of the architecture and archaeology of the buildings themselves is, literally, second to none, and Cambridge University Press is to be congratulated for its continuing commitment to the publication of this carefully produced and generously illustrated series. Research in the ecclesiastical history of the crusader states is inconceivable without it, and this volume more than matches the quality of its predecessors.