Reviewed by:

• Crusading and Ideas of the Holy Land in Medieval Britain ed. by Kathryn Hurlock and Laura J. Whatley
• Ines Jahudka

Recent historiography has moved beyond the notion of the Crusades as a series of military and political engagements. The Crusades are now examined as complex intercultural exchanges that remapped the Christian world and fundamentally impacted medieval European conceptualisations of the self. Kathryn Hurlock and Laura Whatley’s Crusading and Ideas of the Holy Land in Medieval Britain is an important contribution to this new historiographical approach. The collection of nine essays takes a multidisciplinary approach to the Crusades as a cultural marker, focusing on the idea of the Holy Land transplanted ‘in both its physical and metaphysical incarnations’ (p. 15) to medieval Britain. The collection positions crusading within the existing devotional relationship with the Holy Land but also highlights the complex impact of the idea of crusading on medieval British ideas of power, gender, devotion, and the built environment. The overarching theme of the work is the medieval ‘imaginative engagement with Jerusalem’ (p. 16), a conceptualisation that existed before, during, and after the Crusades themselves. The essays can be grouped into three general approaches: translation; memorialisation; and vicarious crusading. [End Page 228]

Meg Boulton’s essay opens the collection with an examination of the Church in pre-crusade Britain, showing how pilgrimage narratives, architectural interpretations of holy sites (such as the Wilfridian crypt at Ripon, duplicating the Holy Sepulchre), and carved stone crosses. This essay is followed by others with a similar theme of translation: Natalia Petrovskaia compares imago mundi encyclopedic representations of both Europe and the Holy Land in texts from several regional traditions (including Welsh, English, and Anglo-Norman). Petrovskaia demonstrates how Europe is portrayed as a geographic and political space, whereas the Holy Land remains ‘the timeless and eternally important “biblical” Orient’ (p. 43).

Marianne Ailes’s essay introduces themes of translation with her analysis of the mythologisation of Richard I’s in medieval manuscripts. Ailes compares French, Latin, Anglo-Norman, and Middle English accounts of the Third Crusade and challenges the existing assumption that medieval translations were unoriginal. In a side-by-side comparison of the Latin and the vernacular productions, Ailes demonstrates how translators actively framed the myth of the crusader king.

The book then returns to the idea of the Holy Land’s topography transplanted to British shores. Elisa A. Foster and Laura Slater both examine the interplay between monuments, honour, leadership, and ideas of masculinity. Foster’s exploration of Walsingham as a pilgrimage site situates the shrine as an important compensatory device for Henry III, unable to depart for the Holy Land. Similarly, Slater’s essay examines monuments and masculinity: how four families of English crusaders recreated the sacred architecture of the Holy Land, linking the men (and their descendants) to the Crusades. These imitation ‘Jerusalems’ became ‘sites of dynastic rather than biblical memory’ (p. 117).

Rounding out the memorialisation is Hurlock’s intriguing examination of portraiture commissioned by the Stradlings, a Catholic Welsh family. The family’s portraits, Kathryn Hurlock argues, are representative of a trend in Welsh Catholic gentry to claim a (tenuous) link to the Knights of the Holy Sepulchre. This link served a twofold purpose: creating an ancestral connection to the Holy Land while distancing the family from the English Crown, with which the Crusades were associated.

The final three essays relate to medieval manuscripts as a way of vicariously experiencing a pilgrimage or crusade. Laura Whatley explores how the illuminated manuscript, the Lambeth Apocalypse, represented a ‘dynamic and martial crusade allegory’ (p. 172) and allowed its female reader, Eleanor de Quincy, to ‘image and participate in various aspects of crusading’ (p. 178). This essay is a fascinating exploration of the crusade movement relocated to the home front.

The two final essays examine later reworkings of crusader narratives. Erin Donovan examines the fifteenth-century addition of illuminations to reshape...

审阅者：

• 中世纪英国的十字军东征和圣地思想编辑。作者：凯瑟琳·赫洛克和劳拉·J·沃特利
• 伊内斯·贾胡德卡

最近的史学已经超越了十字军东征的概念，将其视为一系列军事和政治活动。十字军东征现在被视为复杂的跨文化交流，它重新映射了基督教世界，并从根本上影响了中世纪欧洲的自我概念。凯瑟琳·赫洛克和劳拉·沃特利的中世纪英国的十字军东征和圣地观念是对这种新史学方法的重要贡献。这本由九篇文章组成的论文集采用多学科方法将十字军东征视为文化标志，重点关注圣地的理念“以其物质和形而上的化身”（第 15 页）移植到中世纪的英国。该系列将十字军定位在与圣地现有的虔诚关系内，但也强调了十字军东征理念对中世纪英国权力、性别观念的复杂影响、奉献精神和建筑环境。该作品的首要主题是中世纪的“与耶路撒冷的富有想象力的接触”（第 16 页），这一概念存在于十字军东征之前、期间和之后。这些论文可以分为三种一般方法：翻译；纪念；和替代十字军东征。 [结束第228页]

梅格·博尔顿 (Meg Boulton) 的文章以对十字军东征前的英国教会的考察作为该文集的开篇，展示了朝圣叙事、对圣地的建筑诠释（例如里彭的威尔弗里德墓穴，复制了圣墓）以及雕刻的方式。石头十字架。这篇文章之后是其他具有类似翻译主题的文章：Natalia Petrovskaia 比较了imago mundi欧洲和圣地在几个地区文本中的百科全书式表述传统（包括威尔士语、英语和盎格鲁-诺曼语）。彼得罗夫斯卡亚展示了欧洲如何被描绘成一个地理和政治空间，而圣地仍然是“永恒且永远重要的“圣经”东方”（第 43 页）。

玛丽安·艾尔斯的文章通过对中世纪手稿中理查一世神话化的分析，介绍了翻译的主题。艾尔斯比较了法语、拉丁语、盎格鲁-诺曼语和中古英语对第三次十字军东征的描述，并挑战了中世纪翻译非原创的现有假设。通过对拉丁语作品和白话作品的并排比较，艾尔斯展示了译者如何积极塑造十字军国王的神话。

然后，这本书又回到了将圣地的地形移植到英国海岸的想法。埃莉莎·A·福斯特 (Elisa A. Foster) 和劳拉·斯莱特 (Laura Slater) 都研究了纪念碑、荣誉、领导力和男子气概之间的相互作用。福斯特对沃尔辛厄姆作为朝圣地的探索将神社定位为亨利三世无法前往圣地的重要补偿设施。同样，斯莱特的文章探讨了纪念碑和男子气概：四个英国十字军家族如何重建圣地的神圣建筑，将男人（及其后代）与十字军东征联系起来。这些仿造的“耶路撒冷”成为“王朝而非圣经记忆的场所”（第 117 页）。

纪念活动的最后一部分是赫洛克受威尔士天主教家庭斯特拉德林委托委托对肖像画进行的有趣检查。凯瑟琳·赫洛克认为，这家人的肖像代表了威尔士天主教贵族声称与圣墓骑士团有（微弱）联系的趋势。这种联系有双重目的：建立与圣地的祖先联系，同时使家族与与十字军东征相关的英国王室保持距离。

最后三篇文章涉及中世纪手稿，作为间接体验朝圣或十字军东征的一种方式。劳拉·沃特利 (Laura Whatley) 探讨了《兰贝斯启示录》这本泥金手稿如何代表“充满活力的军事十字军寓言”（第 172 页），并让其女性读者埃莉诺·德·昆西“想象并参与十字军东征的各个方面”（第 172 页）。 178）。这篇文章是对转移到后方的十字军运动的一次有趣的探索。

最后两篇文章探讨了后来对十字军叙事的改造。艾琳·多诺万（Erin Donovan）研究了十五世纪添加的照明以重塑......