Reviewed by:

• Invisible Weapons: Liturgy and the Making of Crusade Ideology by M. Cecilia Gaposchkin
• James H. Kane

In writing Invisible Weapons, arguably the first ‘devotional history of the crusades’ (p. 6), Cecilia Gaposchkin has made an original and valuable contribution not just to the modern study of the crusading movement, but also to scholarship on medieval religious thought and practice. By privileging the study of ‘liturgy in history’ (p. 9) as opposed to the history of liturgy, Gaposchkin’s approach to her rich and thoroughly documented source material opens up insightful new perspectives on the interdependence between crusading ideology and liturgical texts in the medieval West between the eleventh and sixteenth centuries.

As Gaposchkin points out in the introduction, one of the advantages of examining the crusades through a liturgical lens is that ‘the narrative told through the liturgy resists the traditional way of telling the story of crusading’ (p. 12). Instead of using the traditional numbering system of the crusading expeditions to dictate the shape and direction of her analysis, Gaposchkin organically lets the sources themselves ‘establish turning points […] [and reveal] seminal moments of creativity and change that occur against the larger backdrop of continuities and slow developments’ (p. 12). Consequently, the book focuses on the striking liturgical developments that coalesced around such ‘turning points’ as the capture of Jerusalem by the earliest crusaders in 1099, the loss of the city to Saladin in 1187, Pope Innocent III’s promulgation of the bull Quia maior in 1213, and the Ottoman conquest of Constantinople in 1453. [End Page 210]

An intelligent chapter on ‘Preliminaries’ helps to orient readers who may be unfamiliar with the history of the crusades and the nature and terminology of the Catholic liturgy. Chapter 1 then lays the groundwork for the analysis by tracing the profound influence of pre-crusade liturgy on the formation of crusading ideology in the regions that ‘would become the heartland of the crusades’ (p. 57). Chapter 2 builds on this foundation and explores the general shift from militancy and triumphalism towards penitence, introspection, and salvation in crusading spirituality and its attendant liturgy in the twelfth and thirteenth centuries by analysing the increasingly tight liturgical nexus between rites for departing pilgrims, rites for arms-bearers and their equipment, and rites for the blessing of the crusader’s cross. Gaposchkin thus reveals how liturgical ideas and practices imbued crusading ideology and evolved in turn under the influence of the nascent crusading movement.

In Chapter 3, one of the cornerstones of the book, Gaposchkin focuses on liturgical performance as a key element of both the lived experience of the First Crusade and the way in which the expedition was narrated in contemporary and later chronicles. Picking up on these themes, Chapter 4 offers an illuminating analysis of how the liturgy celebrating the triumph of 1099 moulded the cultural memory of the First Crusade within the Latin Kingdom of Jerusalem in the twelfth century. To conclude what is effectively a thematic triptych at the heart of the book, Chapter 5 charts the many and varied ways in which the memory of the First Crusade was incorporated into the Western liturgy in the twelfth century, presenting an analysis which crucially ‘shows that the liturgical commemoration of 15 July [1099] was not an exclusively clerical discourse’ (p. 167).

If the first five chapters are primarily concerned with how the liturgy paved the way for the First Crusade and then transformed in response to its stunning successes, Chapters 6 and 7 analyse instead the implementation of liturgical measures such as ritual clamours, prayers, and processions as an attempt both to mitigate disasters (such as those of 1187 and 1453) and to bolster new crusading expeditions in the later Middle Ages. Although the latter concentrates on the ‘flowering of liturgical supplication in support of crusading against the Ottomans’ (p. 227), both chapters complement each other and convincingly explain ‘the way in which the crusades were iteratively sacralized and brought into the very heart of Christian identity’ (p. 195...

审核人：

• 无形武器：塞西莉亚·卡波希金（M. Cecilia Gaposchkin）的礼仪与十字军东征意识形态的建立
• 詹姆斯·凯恩（James H. Kane）

塞西莉亚·卡波奇金（Cecilia Gaposchkin）在撰写《无形武器》（可以说是第一个“十字军东征史”）时（第6页），不仅对十字军东征运动进行了现代研究，而且为中世纪宗教思想和学术研究做出了独特而宝贵的贡献。实践。通过将“礼仪史”（p。9）与礼仪史相对的研究置于特权地位，戈波什金对她丰富而有据可查的原始资料的研究方法为中世纪十字军思想与礼仪文字之间的相互依赖开辟了有见地的新观点。在十一和十六世纪之间向西。

正如Gaposchkin在导言中指出的那样，通过礼仪镜头检查十字军的优势之一是“通过礼仪进行的叙述抵制了讲述十字军故事的传统方式”（第12页）。Gaposchkin并没有使用十字军东征的传统编号系统来决定分析的形式和方向，而是有机地让资料来源自己“确定转折点[…] [并揭示]在更大的背景下发生的创造力和变化的开创性时刻。连续性和缓慢的发展”（第12页）。因此，这本书着重讨论了一些引人注目的礼仪事态发展，这些事态发展围绕着“转折点”，如1099年最早的十字军占领耶路撒冷，1187年萨拉丁城失传，教皇英诺森三世颁布公牛。1213年死于魁北克，1453年奥斯曼帝国征服君士坦丁堡。[完页210]

精妙的“初步”一章可帮助定向可能不熟悉十字军东征历史，天主教礼拜仪式的性质和术语的读者。然后，第1章通过追踪“十字军东征前的礼节”对“将成为十字军东征的心脏地带”地区十字军东征思想形成的深远影响，奠定了分析的基础（第57页）。第2章在此基础上，通过分析朝圣者的礼节，礼拜仪式的礼节之间日益紧密的礼仪联系，探讨了在十二世纪和十三世纪十字军的精神状态下从好战，凯旋和救赎的总体转变，以及随之而来的礼拜仪式。武器携带者及其装备，以及为十字军的十字架加持的仪式。

在第3章中，Gaposchkin着重介绍了礼仪表演，这是第一次十字军东征的真实经验以及在当代及以后的编年史中对探险的叙述方式的关键要素，而卡波奇金则将重点放在礼仪表演上。围绕这些主题，第4章对庆祝1099年胜利的礼拜仪式如何塑造十二世纪耶路撒冷拉丁王国第一次十字军东征的文化记忆进行了具有启发性的分析。为了总结本书三章中有效的主题三联画，第5章列出了十二世纪第一次十字军东征的记忆被并入西方礼仪的多种方式，提出了至关重要的分析，“表明了[1099] 7月15日的礼仪纪念不是专门的文书论述”（第167页）。

如果前五章主要关注礼拜仪式如何为第一次十字军东征铺平道路，然后为响应其惊人的成功而转型，那么第6章和第7章将分析礼仪性措施，礼拜，祈祷和游行等礼仪措施的实施情况。试图减轻灾难（例如1187年和1453年的灾难）并在中世纪后期加强新的十字军东征。尽管后者侧重于“为支持针对奥斯曼帝国的十字军东征的礼节性祈求的开花”（第227页），但这两章相互补充，并令人信服地解释了“十字军东征十字军东征的方式，并带入了罗马帝国的核心。基督徒身份''（第195页...