In Thomas Stapleton’s The History of the Church of Englande (1565), the first modern English translation of Bede’s Historia Ecclesiastica Gentis Anglorum, the cross cult is promoted as a definitive element of English religious and national identity, via the legend of the Saxon king Oswald. The version of the legend in Stapleton’s narrative, which includes textual supplements like illustrations, appears to be intended as a corrective in light of attacks upon the cross cult made in works of religious controversy by the reformists William Turner, John Jewel, and James Calfhill, but also in works of historiography such as the 1559 edition of Robert Fabyan’s Chronicle. In response to Stapleton’s expanded presentation of the Oswald legend, John Foxe reconfigures the narrative in the 1570 Acts and Monuments or Book of Martyrs, but in a bifurcated manner, perhaps to appease members of Matthew Parker’s circle of Saxon scholars. Surprisingly, in Book Three of The Faerie Queene (1590), Edmund Spenser carries on Stapleton’s iconodule understanding of Oswald’s cross in contrast to his reformist Protestant precursors.1

中文翻译：

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十字崇拜、奥斯瓦尔德国王和伊丽莎白时代的史学

在托马斯·斯台普顿的英格兰教会的历史（1565），比德的第一个现代英文翻译基督教基督教历史，通过撒克逊国王奥斯瓦尔德的传说，交叉邪教被提升为英国宗教和民族认同的决定性元素。鉴于改革派威廉·特纳 (William Turner)、约翰·朱厄尔 (John Jewel) 和詹姆斯·卡夫希尔 (James Calfhill) 对宗教争议作品中对交叉邪教的攻击，斯台普顿叙述中的传说版本，包括插图等文本补充，似乎是为了纠正，但也出现在史学著作中，例如 1559 年版的罗伯特·法比安 (Robert Fabyan) 的编年史。为了回应斯台普顿对奥斯瓦尔德传奇的扩展介绍，约翰福克斯重新配置了 1570 年的叙述行为和纪念碑要么烈士之书，但以一种分叉的方式，也许是为了安抚马修·帕克的撒克逊学者圈子的成员。令人惊讶的是，在第三卷精灵女王（1590 年），埃德蒙·斯宾塞（Edmund Spenser）继承了斯台普尔顿（Stapleton）对奥斯瓦尔德十字架的偶像理解，与他的改革派新教先驱形成鲜明对比。1