Reviewed by:

• Narrating Power and Authority in Late Antique and Medieval Hagiography across East and West ed. by Ghazzal Dabiri
• Patrick Ball

This miscellany inaugurates ‘Fabulae’, a new series from Brepols. As regards editing and physical appearance, the production values are good; the contributions are typically well written and readable. If the title is a mouthful, this is because the volume covers a lot of ground. It explores how hagiographic works show holiness interacting with authority, from late antiquity through the Middle Ages, from Western Europe to the Middle East. The work is weighted towards the earlier period and the East, with Islam and Zoroastrianism well represented. The collection derives from a conference, and in consequence the papers are reasonably [End Page 249] short, often treating specific moments or incidents. They offer scope for diverse methodological approaches and allow readers to contrast multiple case studies.

Editor Ghazzal Dabiri’s introduction assesses the complex ways in which authority and saintliness interrelate. The work eschews the obvious one— martyrdom for speaking truth to power—in favour of more subtle intersections. It is structured into four parts, each consisting of three chapters. Section 1, ‘Saints at the Courts of Rulers’, is the most tightly defined. Its chapters each concern a text originating within, or embraced by, Melkite Christian communities under Islamic rulers. The contributors consider how political circumstances conditioned these Lives’ accounts, or even how they influenced a single Life’s recensions in different languages. The first two articles, by Petros Tsagkaropoulos and Damien Labadie, have the closest affinity of any two of the volume’s chapters: in each, a Christian holy man is called on to defend himself, through argument and miracles, in front of a caliph. Maria Conterno discusses a legendary account of the friendship between Emperor Theodosius and Theophilus, Patriarch of Alexandria, in the contribution that most explicitly articulates the volume’s unifying thread: authority meeting holiness.

Section 2, ‘Authority at the Cross-Sections of Society’, is more vaguely delineated. Rather than focus on a single Life, Federica Boldrini gives a succinct overview of female Italian mystics’ vitae, detailing how such women’s efforts to espouse the ascetic life undermined the authority of parents, spouses, and sumptuary laws. The other chapters concern Zoroastrianism. Carlo G. Cereti’s article about dating two texts of Zoroaster’s legendary biography bears no obvious relationship to the volume’s stated theme; it does serve, however, to introduce Zoroastrianism, a subject possibly unfamiliar to some of the volume’s readers. Dabiri’s own contribution, one of the book’s more nuanced, treats the complex use Sufi hagiographer ‘Attār made of Zoroastrianism to reflect on spiritual authority. Sometimes in his works ‘Attār had Islamic holy men embrace Zoroastrian practices, to startle readers and render them receptive to the religious message that followed; at other times, he cited exemplary lives of ordinary Zoroastrians to instruct the saints themselves.

‘Mapping the Terrain of Power’ addresses intersections of locality, authority, and holiness. Maïeul Rouquette argues forensically that the churches of Salamis and Tamasos deployed the fifth-century Acts of Barnabas and Acts of Heracleides to bolster their respective cases for primacy on Cyprus. Previous consensus has held that both lives were used to affirm the island’s independence from the Patriarchate of Antioch; Rouquette cites them to support a different interpretation. Tenth-century Georgia reoriented itself from Iran towards Byzantium; in the process it stopped seeing itself as Christendom’s northern edge and began envisaging itself as its eastward edge. Nikoloz Aleksidze explores the complexities associated with the shift of mindset. Jason Moralee’s examination of the Gesta martyrum romanorum, a set of lives allegedly circulating in early Christian Rome, is the book’s most theoretically dense chapter. While engaging productively [End Page 250] with secondary scholarship in other disciplines, the reliance on primary sources is minimal.

The final section, ‘Negotiating Power and Authority’, addresses miscellaneous topics. Sibel Kocaer addresses the Saltuk-nāme, a set of stories about Muslim hero...

审阅者：

• 东西方晚期古董和中世纪圣徒传记中的权力和权威的叙述。作者：加扎尔·达比里
• 帕特里克·鲍尔

这本杂记开创了 Brepols 的新系列“Fabulae”。从剪辑和外观来看，制作价值都不错；这些贡献通常写得很好并且可读。如果标题拗口，那是因为这本书涵盖了很多内容。它探讨了从古代晚期到中世纪，从西欧到中东，圣徒作品如何展示神圣与权威的互动。该作品侧重于早期时期和东方，以伊斯兰教和琐罗亚斯德教为代表。该合集源自一次会议，因此论文相当短[结束第 249 页]，通常处理特定的时刻或事件。它们为不同的方法论提供了空间，并允许读者对比多个案例研究。

编辑加扎尔·达比里 (Ghazzal Dabiri) 的引言评估了权威与圣洁相互关联的复杂方式。该作品避开了显而易见的事情——因向权力说出真相而殉难——而倾向于更微妙的交叉点。它分为四个部分，每个部分由三章组成。第 1 节“统治者法庭上的圣人”是定义最严格的。它的每一章都涉及起源于伊斯兰统治者统治下的梅尔基特基督教社区或被其所接受的文本。撰稿人考虑了政治环境如何影响这些《生活》的叙述，甚至它们如何影响单个《生活》的不同语言版本的修订。前两篇文章由彼得罗斯·萨格卡罗普洛斯 (Petros Tsagkaropoulos) 和达米安·拉巴迪 (Damien Labadie) 撰写，是本书中任何两章中最接近的文章：在每一章中，一位基督教圣人被要求为自己辩护，在哈里发面前通过争论和奇迹。玛丽亚·孔特诺 (Maria Conterno) 讨论了狄奥多西皇帝和亚历山大大主教狄奥菲卢斯之间友谊的传奇故事，她的贡献最明确地阐明了该书的统一主线：权威与神圣的结合。

第 2 节“社会各阶层的权威”的描述更为模糊。费代丽卡·博尔德里尼 (Federica Boldrini) 没有关注单一的生活，而是对意大利女性神秘主义者的简历进行了简洁的概述，详细描述了这些妇女为追求禁欲生活而做出的努力如何损害了父母、配偶和奢侈法律的权威。其他章节涉及琐罗亚斯德教。卡洛·G·塞雷蒂（Carlo G. Cereti）关于确定琐罗亚斯德传奇传记的两篇文本的年代的文章与该书的主题没有明显的关系；然而，它确实有助于介绍琐罗亚斯德教，这个主题对于本书的一些读者来说可能不熟悉。达比里自己的贡献是这本书中较为细致的贡献之一，它处理了苏菲圣徒传记作者阿塔尔对琐罗亚斯德教的复杂运用，以反思精神权威。有时，在他的作品中，阿塔尔让伊斯兰圣人接受琐罗亚斯德教的习俗，以震惊读者并让他们接受随后的宗教信息；在其他时间，

“绘制权力地形”解决了地方性、权威性和神圣性的交叉点。马约尔·鲁盖特（Maïeul Rouquette）从法证上论证说，萨拉米斯和塔马索斯的教会利用了五世纪的《巴拿巴法案》和《赫拉克利德法案》来支持各自在塞浦路斯问题上的首要地位。此前的共识认为，两人的生命都被用来确认该岛独立于安条克宗主教区；鲁盖特引用它们来支持不同的解释。十世纪的格鲁吉亚重新定位，从伊朗转向拜占庭。在此过程中，它不再将自己视为基督教世界的北部边缘，而是开始将自己视为基督教世界的东部边缘。Nikoloz Aleksidze 探讨了与心态转变相关的复杂性。贾森·莫拉利 (Jason Moralee) 的检查《Gesta martyrum romanorum》是书中理论最密集的一章，据称是在早期基督教罗马流传的一系列生活。在有效地参与其他学科的辅助奖学金的同时[结束第 250 页] ，对主要来源的依赖是最小的。

最后一部分“谈判权力和权威”讨论了各种主题。西贝尔·科卡尔 (Sibel Kocaer) 讲述了《萨尔图克名字》(Saltuk-name)，这是一组关于穆斯林英雄的故事……