Reviewed by:

• Making Magic in Elizabethan England. Two Early Modern Vernacular Books of Magic ed. by Frank Klaassen
• Judith Bonzol

Frank Klaasen’s Making Magic in Elizabethan England consists of transcripts of two anonymous Elizabethan manuscripts of magic: the Antiphoner Notebook (Oxford, Bodleian Library, MS Additional B. 1) and the Boxgrove Manual (London, British Library, MS Harley 2267). In addition to making two obscure and difficult manuscripts accessible to scholars and students of medieval and early modern magic, Klaasen’s insightful introductions and notes explain how magic developed and changed during the early modern period. He particularly focuses on how the scribes of the manuscripts altered and adapted the original texts in response to the changing religious and cultural environment of early modern England.

The Protestant parish priest of Boxgrove commissioned a scribe to copy the Boxgrove Manual in the late sixteenth century. The original manuscript is not extant. Written in English, it is a work of learned, ritual magic that draws heavily on the 1578 edition of Agrippa’s influential De occulta philosophia, as well as other medieval Latin texts of conjuring and necromancy, thus making them accessible to a vernacular audience. It contains lamens and pentacles for the summoning of spirits, many of which have bled through the paper, obscuring the text on the other side. Consequently, Klaasen’s consummate transcription has made the text more accessible to modern scholars by overcoming many of the impediments created by the incompetent scribe.

The Antiphoner Notebook was created in the second half of the sixteenth century, probably by a cunning man, on fragments from a fourteenth-century English liturgical manuscript and copied towards the end of the sixteenth century by two scribes. It is a collection of spells, charms, and cures, written both in English and Latin, dealing primarily with the practices with which cunning folk were most concerned: finding thieves, locating treasure, and countering witchcraft. Some of the Latin is untranslatable and Klaasen has done an excellent job of adding suggestions for what the Latin might have meant. For the scribe of the Antiphoner Notebook, the Latin was part of the numinous power of the magic and therefore needed to be retained, despite the problems it presented. To overcome some of these problems the scribes relied on Reginald Scot’s Discoverie of Witchcraft, first published in 1584. Although this was a sceptical, anti-Catholic work written to expose the practices of cunning folk as fraudulent, it nevertheless provided a useful collection of simplified and vernacularized magical spells, amulets, and remedies that were widely used by cunning folk in the early modern period. [End Page 220]

In Making Magic in Elizabethan England Klaasen interprets and explains how the scribes who created the manuscripts altered and modified their original sources in response to scientific, religious, and cultural changes in post-Reformation England. In the Boxgrove Manual, for example, the Protestant author removed all the overtly Catholic aspects from his sources. The removal and translation of the Latin from the earlier sources was part of a process in which learned magic was popularized for a much wider English-speaking audience. The Antiphoner Notebook, on the other hand, is ‘a book of magic that preserves older elements, adopts features of the new religion, and despite itself, creates entirely new ones’ (p. 24). Furthermore, the scribe, particularly in his engagement with Scot’s Discoverie of Witchcraft, contemplated the differences between religion and magic, thus creating what Klaasen describes as a ‘peculiarly early modern intellectual artefact’ (p. 26). Earlier studies have tended to depict cunning folk as clinging to the old religion for comfort and support in a rapidly transforming world where superstitious, magical practices were being eradicated. Klaasen’s study of the Antiphoner Notebook supports the work of historians such as Owen Davies, by showing how the practice of cunning folk was dynamic and versatile, meeting the changing needs of the communities they served.

Much of the earlier research into English magical traditions has portrayed...

审核人：

• 在英国伊丽莎白女王时代制作魔术。两本早期的现代白话魔术书。由弗兰克·克拉森（Frank Klaassen）
• 朱迪思·邦佐（Judith Bonzol）

弗兰克·克拉森（Frank Klaasen）在英国伊丽莎白女王时代的《制作魔术》由两个匿名的伊丽莎白女王魔术手稿的抄本组成：《安提弗勒笔记本》（牛津大学，博德连图书馆，MS附加B. 1）和《 Boxgrove手册》（伦敦，大英图书馆，MS Harley 2267）。除了向中世纪和早期现代魔术的学者和学生提供两本晦涩难懂的手稿外，Klaasen富有洞察力的引言和笔记还解释了现代早期魔术是如何发展和变化的。他特别关注手稿抄写员的抄写员如何适应和改变现代英格兰早期的宗教和文化环境。

Boxgrove的新教教区牧师委托一位抄写员抄袭Boxgrove手册，该手册于16世纪后期出现。原始手稿不存在。它是用英语写成的，是一种博学的，仪式性的魔法作品，极大地汲取了阿格里帕1578年版颇具影响力的De occulta哲学以及其他中世纪的拉丁文魔术和巫术文字的知识，从而使白俗语的读者都可以使用。它包含用于召唤精神的拉曼和五芒星，其中许多已经渗出了纸张，遮盖了另一侧的文字。因此，通过克服无能的抄写员造成的许多障碍，克拉森的完美抄写使现代学者更容易阅读该文本。

Antiphoner笔记本可能是由一个狡猾的人在16世纪下半叶创作的，它是从14世纪的英国礼仪手稿的片段中复制并在16世纪末由两位抄写员抄袭的。它是用英语和拉丁语写的咒语，咒语和治疗方法的集合，主要处理了狡猾的人们最关心的做法：寻找小偷，寻找宝藏和抵抗巫术。一些拉丁语无法翻译，克拉森（Klaasen）在为拉丁语可能意味着什么添加建议方面做得非常出色。对于Antiphoner Notebook的抄写员而言，拉丁语是魔术无数力量的一部分，因此尽管存在问题，但仍需要保留。为了克服其中一些问题，抄写员依靠雷金纳德·斯科特（Reginald Scot）的《巫术的发现》（Discoverie of Witchcraft）首次出版于1584年。尽管这是一本怀疑性的，反天主教的著作，旨在揭示狡猾的民间作风是骗人的，但它还是提供了有用的简化和本土化的魔术咒语，护身符和补救措施，非常有用在近代早期被狡猾的人所使用。[结束第220页]

克拉森（Klaasen）在《英国伊丽莎白时代的魔术制作》中解释和解释了创作手稿的抄写员如何响应改革后英格兰的科学，宗教和文化变化来改变和修改其原始资料。例如，在《 Boxgrove手册》中，新教徒作者从其出处中删除了所有公开的天主教方面。从较早的来源中删除和翻译拉丁语是其中一个过程的一部分，在此过程中，学到的魔法被广泛传播给说英语的听众。另一方面，Antiphoner笔记本是“一本保留旧元素，采用新宗教特征并且尽管创造了全新事物的魔法书”（第24页）。此外，抄写员，尤其是他与苏格兰人的订婚《巫术的发现》（Discoverie of Witchcraft）考虑了宗教与魔法之间的区别，从而创造了克拉森所描述的“特殊的早期现代知识文物”（第26页）。早期的研究倾向于将狡猾的人描述为在一个瞬息万变的世界中迷恋古老的宗教，以寻求安慰和支持，在这个瞬息万变的世界中，迷信，神奇的习俗被消灭了。克拉森对“ Antiphoner笔记本”的研究通过展示狡猾的人如何灵活而多变，满足他们所服务的社区不断变化的需求，来支持诸如欧文·戴维斯（Owen Davies）之类的历史学家的工作。

早期对英国魔术传统的许多研究都描绘了...