Reviewed by:

• The Sacred and the Sinister. Studies in Medieval Religion and Magic ed. by Collins, David J., SJ
• Lola Sharon Davidson

The title of this commemorative volume dedicated to Richard Kieckhefer is inspired by his 1994 article ‘The Holy and the Unholy: Sainthood, Witchcraft and Magic in Late Medieval Europe’. The volume aims to advance an understanding of the relation between terms which, thanks to Kieckhefer’s pioneering efforts, now appear a great deal less remote than they once would have. Collins’s introduction provides a brief overview of Kieckhefer’s impressive contribution. One remains perplexed, however, by the claim that his 1984 book Unquiet Souls built on the theoretical foundations of his two 1994 articles (p. 6).

‘Traditional Holiness’ begins with Claire Fanger applying Kieckhefer’s reflections on self-mortification to Christina Mirabilis and Francis of Assisi, whose performative suffering she interprets as wilfully transforming the body into a bridge between matter and spirit. Sean L. Field follows with an examination of the Second Vita of Margherita Colonna by the otherwise unknown Stefania. A member of the prominent Roman family, Margherita is commemorated in only one manuscript, but I found her a welcome addition to the usual cast of holy women. Field’s predictably expert analysis of the Vita’s sources highlights both the hagiographical strategies appropriate for laywomen and their elevated educational level.

‘Conflicts over the Holy’ leads off with Kristi Woodward Bain on medievalism and heritage. An erstwhile student of Kieckhefer, she references his latest book, Theology in Stone: Church Architecture from Byzantium to Berkeley (Oxford University Press, 2004). The study of how a 1409 conflict between monks and parishioners over the church of Wymondham has been preserved in stone and in memory is interesting, though I was unable to discern any connection, beyond Kieckhefer’s recent interests, to the overall theme of the volume. By contrast, Elizabeth Casteen’s examination of the continuity in medieval thought and law between mystical rapture and sexual violation, particularly in the demand for signs of bodily of damage, furthers in a most fruitful way Kieckhefer’s 1994 insights. The section concludes with Maeve B. Callan discussing syneisaktism— holy partnership between the sexes. The clear references to this practice in the Gospels have not prevented its continual denunciation, especially by those most open to accusations of it, such as the notoriously misogynist Jerome. Callan takes [End Page 197] the story up to the twelfth century, with a particular interest in Ireland, although the evidence is confusing.

‘Identifying and Grappling with the Unholy’ opens with Michael D. Bailey considering whether magic could be considered a religious movement, a question inspired more by Herbert Grundmann’s seminal Religious Movements of the Middle Ages than by anything Kieckhefer wrote. Bailey decides that it could have been but never was, largely due to the Church’s persistence in defining and excluding practices, much as it did with heresy, whose proponents also normally regarded themselves as true Christians. Next, Katelyn Mesler gives us the text of Nicholas Eymeric’s Contra infideles demones invocantes. Less well known than Eymeric’s Directorium inquisitorum, it justifies inquisitorial jurisdiction over non-Christians, particularly Jews. This is clearly a very important source for the history of the inquisition, and one can only echo Mesler’s hopes that a fully annotated edition will eventually be produced. The challenging nature of the only surviving manuscript has prevented Mesler from proceeding further with the task at this stage, so we must be grateful for what she has brought us. Anne M. Koenig concludes the section with a wide-ranging exploration of the connections between magic and madness in fifteenth-century Germany. Magical and naturalistic explanations for mental disorder were not opposed but rather overlapping conceptual possibilities to be drawn on in appropriate cultural contexts. In practice, the naturalistic usually predominated.

Finally, ‘Magic and the Cosmos’ starts with Sophie Page explaining how theological beliefs about the earthly presence of demons were integrated into the...

审核人：

• 神圣与险恶。中世纪宗教与魔术教育研究。由Collins，David J.，SJ
• 萝拉·莎伦·戴维森（Lola Sharon Davidson）

此纪念册专为理查德·基克弗（Richard Kieckhefer）命名，其灵感来自他1994年的文章《圣洁与邪恶：中世纪晚期欧洲的圣贤，巫术与魔法》。该书旨在增进对术语之间关系的理解，这要归功于Kieckhefer的开拓性努力，现在看来比以前远没有那么遥远了。Collins的简介简要介绍了Kieckhefer的杰出贡献。然而，仍然有人感到困惑，他声称他1984年的著作《寂静的灵魂》建立在他1994年发表的两篇文章的理论基础上（第6页）。

“传统的圣洁”始于克莱尔·范格（Claire Fanger），将基耶克弗（Kieckhefer）对自我毁坏的反思应用于克里斯蒂娜·米拉比利斯（Christina Mirabilis）和阿西西（Francis of Assisi）。肖恩·L.字段遵循与该检查二维塔由否则未知斯特凡玛格丽特科隆纳的。玛格丽特（Margherita）是罗马著名家族的一员，只有一部手稿被纪念，但我发现她是通常的圣洁女性中受欢迎的成员。菲尔德（Field）对维塔（Vita）的来源进行了可预测的专家分析，着重强调了适合女工的吸烟策略及其较高的教育水平。

与克里斯蒂·伍德沃德·贝恩（Kristi Woodward Bain）共同探讨了“中世纪的冲突”。她曾经是Kieckhefer的学生，她参考了他的最新著作《石头中的神学：从拜占庭到伯克利的教堂建筑》。（牛津大学出版社，2004）。关于如何在Wymondham教堂上解决僧侣和教区居民之间1409年的冲突的研究一直保存在石头上并保存在记忆中，这很有趣，尽管除了Kieckhefer的近期兴趣之外，我无法辨认出与该书卷整体主题之间的任何联系。相比之下，伊丽莎白·卡斯汀（Elizabeth Casteen）对神秘的狂喜和性侵犯之间的中世纪思想和法律的连续性的考察，尤其是对身体伤害迹象的需求，以最富有成果的方式推动了基克海佛（Kieckhefer）在1994年的见识。本节以Maeve B. Callan结束，讨论了合一主义-两性之间的圣洁伙伴关系。福音书中对这种做法的明确提及并没有阻止这种做法的不断谴责，特别是那些最容易受到指责的人，例如臭名昭​​著的厌女主义者杰罗姆。[完第197页]直到12世纪的故事，对爱尔兰特别感兴趣，尽管证据令人困惑。

迈克尔·D·贝利（Michael D. Bailey）考虑到魔术是否可以视为宗教运动，与《发现并与邪恶者搏斗》开篇。这个问题更多的是受到赫伯特·格伦德曼（Herbert Grundmann）的开创性的中世纪宗教运动的启发，而不是基克海弗（Kieckhefer）所写的任何东西。Bailey认为它本来可以但从未如此，这在很大程度上是由于教会坚持定义和排除习俗的原因，就像异端邪说一样，异端邪说的支持者通常也将自己视为真正的基督徒。接下来，Katelyn Mesler给我们尼古拉斯Eymeric的文本魂斗罗infideles demones invocantes。不到Eymeric的知名Directorium inquisitorum，这证明了对非基督徒，特别是犹太人的宗教裁判权。这显然是宗教裁判所历史的一个非常重要的来源，并且只能回应梅斯勒的希望，即最终制作出一个完全注释的版本。唯一幸存的手稿具有挑战性，这阻碍了梅斯勒在现阶段进一步开展这项工作，因此，我们必须感谢她为我们带来的成就。Anne M. Koenig在本节的结尾对十五世纪德国的魔术与疯狂之间的联系进行了广泛的探索。精神障碍的魔术和自然主义解释并没有被反对，而是在适当的文化背景下重叠了概念上的可能性。实际上，自然主义通常占主导地位。

最后，《魔术与宇宙》从索菲·佩奇（Sophie Page）入手，解释了关于地魔存在的神学信仰如何被整合到...