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• Les Transferts culturels dans les mondes normands médiévaux (viii^e–xii^e siècle). Objets, acteurs et passeurs ed. by Pierre Bauduin, Simon Lebouteiller and Luc Bourgeois
• Lola Sharon Davidson

This dense and copiously illustrated volume consists of fourteen articles, of which four are in English and the remainder in French. The articles in French are provided with brief abstracts in English, except for the introductory article by Pierre Bauduin and the concluding article by Geneviève Bührer-Thierry. The English articles do not have abstracts in French—it might have been simpler to translate the four English articles. The volume is the product of a 2017 conference, which itself formed part of an ongoing collaboration on cultural transfers in the Norman world begun in 2009. It is a great strength of this project that it brings home the vast geographical extent of Norman, or possibly Viking, influence. The editors’ assumption that Normans are merely rebranded Vikings, though arguably justified, leads to a title that may well mislead prospective readers into neglecting a work with valuable contributions to their field. Most anglophone scholars would be surprised at the idea of Norman, as opposed to Viking, influence extending to Central Asia. The articles in this book, however, go a long way toward supporting the ongoing coherence of the Norman/Viking world.

Section I deals with objects as vehicles of cultural transfer. The first two papers discuss archaeological material recently uncovered by metal detectors. Anne Pedersen traces the gradual adoption of Christian symbols, firstly the cross and crucifix, then Christian animal motifs, on small personal ornaments, generally brooches and pendants in copper alloy or silver. Whereas burials and hordes preserve the possessions of the elite, these ornaments come from the common people. They provide us with evidence for the Christianisation of the Danes, which complements the top-down accounts of our other sources. Continuing with Denmark, Jens Christian Moesgaard examines the introduction of coinage. Originally, foreign coins functioned as bullion, but around 720 locally minted coins appear as standard exchange units at Ribe, then later at Haithabu. Endorsed by a succession of kings, the European model of coinage had imposed itself on the countryside by the mid-eleventh century, though not without resistance.

Jacques Le Maho argues that a funerary slab from Fécamp is that of two young sons of Richard I of Normandy and his wife Emma, daughter of Hugh the Great. [End Page 214] The only similar design is found on an altarpiece from Narbonne. The southern tombstone’s presence in the north may be explained by the presence there of two prominent clerics from Occitania. These sculptural and personal connections supplement those already commented on from the Song of Roland. Alexandra Lester-Makin places the Bayeux Tapestry within the wider context of embroidered hangings used for political purposes throughout the Viking and Norman worlds. She shows that the commissioning of local artisans, in this case Anglo-Saxon and elsewhere Muslim, was a standard Norman strategy for consolidating relations with newly conquered people. She argues that the high status accorded this female work was itself part of a philosophy of unification.

Section II is entitled ‘Translate, Transmit, Adapt’. Oaths were a fundamental aspect of pagan Scandinavian and Germanic society. Simon Lebouteiller looks at how Christianisation shifted the form of oaths, sworn by pagans on their weapons, the temple door ring, and their gods, to those sworn on Christian liturgical objects. Underneath this apparent replacement, however, lurks continuity, shown by the swearing of oaths at the church door and the use of the sword in the swearing of fealty, as well as a continued emphasis on shame and social exclusion rather than divine vengeance as the penalty for oath-breaking. Alban Gautier tackles the Roman tradition of identifying Norse gods with the Greco-Roman...

审阅者：

• 中庸世界的文化转移 (viii^e–xii^e世纪）。物品、演员和乘客 编。作者：皮埃尔·博杜安、西蒙·勒布泰勒和吕克·布尔乔亚
• 劳拉·莎朗·戴维森

这本内容丰富、插图丰富的著作由十四篇文章组成，其中四篇为英文，其余为法文。除 Pierre Bauduin 的介绍性文章和 Geneviève Bührer-Thierry 的结论性文章外，法文文章均附有英文简短摘要。英文文章没有法文摘要——翻译四篇英文文章可能会更简单。该书是 2017 年一次会议的成果，该会议本身是 2009 年开始的诺曼世界文化转移持续合作的一部分。该项目的一大优势在于它让人们了解了诺曼的广阔地理范围，或者可能是维京人, 影响力.编辑们假设诺曼人只是重新命名为维京人，尽管可以说是合理的，但这个标题很可能会误导潜在的读者，让他们忽视一部对其领域有宝贵贡献的作品。大多数英语学者会对诺曼人而不是维京人的影响延伸到中亚的想法感到惊讶。然而，本书中的文章对于支持诺曼/维京世界的持续一致性大有帮助。

第一节讨论作为文化传播载体的物体。前两篇论文讨论了最近由金属探测器发现的考古材料。安妮·佩德森（Anne Pedersen）追溯了基督教符号的逐渐采用，首先是十字架和十字架，然后是基督教动物图案，出现在小型个人装饰品上，通常是铜合金或银的胸针和吊坠。墓葬和部落保存的是精英阶层的财产，而这些装饰品则来自普通民众。它们为我们提供了丹麦人基督教化的证据，这补充了我们其他来源的自上而下的描述。詹斯·克里斯蒂安·莫斯加德 (Jens Christian Moesgaard) 继续在丹麦研究造币的引入。最初，外国硬币起到金条的作用，但大约 720 枚本地铸造的硬币在 Ribe 和后来的 Haithabu 出现作为标准交换单位。在历代国王的认可下，欧洲的造币模式在十一世纪中叶已经强行推行到乡村，尽管也遇到了阻力。

雅克·勒马霍 (Jacques Le Maho) 认为，费康 (Fécamp) 的一块陪葬石板是诺曼底理查一世 (Richard I) 和他的妻子艾玛 (Emma)（休大帝的女儿）的两个年幼的儿子的石板。 [结束第214页]唯一类似的设计出现在纳博讷的一件祭坛画上。南部墓碑出现在北部可能是因为那里有两位来自奥西塔尼亚的著名牧师。这些雕塑和个人联系补充了罗兰之歌中已经评论的内容。亚历山德拉·莱斯特·马金 (Alexandra Lester-Makin) 将贝叶挂毯置于整个维京和诺曼世界用于政治目的的刺绣挂毯的更广泛背景下。她表明，委托当地工匠（在本例中是盎格鲁撒克逊人和其他地方的穆斯林）是诺曼人巩固与新征服人民关系的标准策略。她认为，赋予这部女性作品的崇高地位本身就是统一哲学的一部分。

第二节的标题是“翻译、传输、改编”。誓言是异教斯堪的纳维亚和日耳曼社会的一个基本方面。西蒙·勒布泰勒 (Simon Lebouteiller) 探讨了基督教化如何将宣誓形式从异教徒在武器、寺庙门环和他们的神祇上宣誓的形式转变为在基督教礼拜物品上宣誓的形式。然而，在这种明显的替代之下，潜藏着连续性，表现为在教堂门口宣誓和在宣誓效忠时使用剑，以及继续强调羞耻和社会排斥而不是神圣的复仇作为惩罚。为了违背誓言。阿尔班·戈蒂埃 (Alban Gautier) 解决了将北欧诸神与希腊罗马诸神等同的罗马传统……