Taking as her focus a body of writings in poetic, didactic, and legal modes that circulated in England's capital between the 1380s—just a generation after the Black Death—and the first decade of the English reformation in the 1530s, Amy Appleford offers the first full-length study of the Middle English "art of dying" (ars moriendi). An educated awareness of death and mortality was a vital aspect of medieval civic culture, she contends, critical not only to the shaping of single lives and the management of families and households but also to the practices of cultural memory, the building of institutions, and the good government of the city itself. In fifteenth-century London in particular, where an increasingly laicized reformist religiosity coexisted with an ambitious program of urban renewal, cultivating a sophisticated attitude toward death was understood as essential to good living in the widest sense. The virtuous ordering of self, household, and city rested on a proper attitude toward mortality on the part both of the ruled and of their secular and religious rulers. The intricacies of keeping death constantly in mind informed not only the religious prose of the period, but also literary and visual arts. In London's version of the famous image-text known as the Dance of Death, Thomas Hoccleve's poetic collection The Series, and the early sixteenth-century prose treatises of Tudor writers Richard Whitford, Thomas Lupset, and Thomas More, death is understood as an explicitly generative force, one capable (if properly managed) of providing vital personal, social, and literary opportunities.

This study brings new methodologies of literary geography to bear upon the unique contents of a codex known as British Library MS Harley 2253. The Harley manuscript was produced upon England’s Welsh March, by a scribe whose generation died in the Black Death. It contains a diverse set of writings: love-lyrics and devotional literature, political songs and fabliaux, saints’ lives, courtesy texts, bible stories and travelogues. These works alternate between languages (Middle English, Anglo-Norman and Latin) but operate in conversation with one another. The introduction explores how this fragmentary miscellany keeps being sutured into 'whole'-ness by commentary upon it. Individual chapters examine different genres and social groupings and demonstrate that there are many Harley landscapes still waiting to be discovered. It will be of great value to those studying literary history, medieval studies, cultural geography, gender studies, Jewish studies and book history.

Following Chaucer: Offices of the Active Life explores three representative figures—the royal woman, the poet, and the merchant—in relation to the concept of “office,” which Cicero linked to the health of the republic, but Chaucer to that of the common good. Not usually conjoined to the term “office,” these three figures, situated in the active life, were not firmly mapped onto the body politic, which was used to figure a relational and ordered social body ruled by the king, the head. These figures are points of entry into a set of questions rooted in Chaucer’s understanding of his cultural and historical past and in his keen appraisal of the social dynamics of his own time that also reverberate in the centuries after Chaucer’s death. Following Chaucer does not trace influence but uses Chaucer’s likely reading, circumstances, and literary and social affiliations as guides to understanding his poetry, within the context of late medieval English culture and the reshaping of the concept of these particular offices that suited the needs of a future whose dynamics he anticipated. His understanding of the importance of the Ciceronian concept of office within the active life, his profound cultural awareness, and his probing of the foundations of social change provide him with a keen sense of the persistent tensions and inconsistencies that are fundamental to his poetry.

'The Open Access publishing costs of this volume were covered by the Dutch Research Council (NWO), Veni-project “Leaving a Lasting Impression. The Impact of Incunabula on Late Medieval Spirituality, Religious Practice and Visual Culture in the Low Countries” (grant number 275-30-036).' This volume explores various approaches to study vernacular books and reading practices across Europe in the 15th-16th centuries. Through a shared focus on the material book as an interface between producers and users, the contributors investigate how book producers conceived of their target audiences and how these vernacular books were designed and used. Three sections highlight connections between vernacularity and materiality from distinct perspectives: real and imagined readers, mobility of texts and images, and intermediality. The volume brings contributions on different regions, languages, and book types into dialogue. Contributors include Heather Bamford, Tillmann Taape, Stefan Matter, Suzan Folkerts, Karolina Mroziewicz, Martha W. Driver, Alexa Sand, Elisabeth de Bruijn, Katell Lavéant, Margriet Hoogvliet, and Walter S. Melion.

In Theater of the Word: Selfhood in the English Morality Play, Julie Paulson sheds new light on medieval constructions of the self as they emerge from within a deeply sacramental culture. The book examines the medieval morality play, a genre that explicitly addresses the question of what it means to be human and takes up the ritual traditions of confession and penance, long associated with medieval interiority, as its primary subjects. The morality play is allegorical drama, a “theater of the word," that follows a penitential progression in which an everyman figure falls into sin and is eventually redeemed through penitential ritual. Written during an era of reform when the ritual life of the medieval Church was under scrutiny, the morality plays as a whole insist upon a self that is first and foremost performed—constructed, articulated, and known through ritual and other communal performances that were interwoven into the fabric of medieval life. This fascinating look at the genre of the morality play will be of keen interest to scholars of medieval drama and to those interested in late medieval culture, sacramentalism, penance and confession, the history of the self, and theater and performance.

Personification, or prosopopeia, the rhetorical figure by which something not human is given a human identity or ‘face’, is readily discernible in early modern texts and images, but the figure’s cognitive form and function, its rhetorical and pictorial effects, have rarely elicited sustained scholarly attention. The aim of this volume is to formulate an alternative account of personification, to demonstrate the ingenuity with which this multifaceted device was utilized by late medieval and early modern authors and artists in Italy, France, England, Scotland, and the Low Countries. Personification is susceptible to an approach that balances semiotic analysis, focusing on meaning effects, and phenomenological analysis, focusing on presence effects produced through bodily performance. This dual approach foregrounds the full scope of prosopopoeic discourse—not just the what, but also the how, not only the signified, but also the signifier.

For nearly two millennia, Christians have tried to make sense of the Bible’s reminder that the poor are ‘always among us’. This volume explores the diverse range of ideas, institutions, and experiences early modern Europeans brought to bear in response to this biblical adage. Do good unto all traces the concept and practice of charity across the four major early modern Christian confessions – Catholic, Lutheran, Calvinist, and Anabaptist – and over a wide range of geographical areas from Scotland to Switzerland and the Spanish Atlantic World. By bringing such a diverse set of localised studies into concert for the first time, this volume exposes the many intersections and tensions that arose between and within communities as they attempted to translate the ideal of charity into practice. This comparative approach shifts the focus from binary definitions of ‘deserving’ and ‘undeserving’ poor or ‘Catholic’ and ‘Protestant’. Instead, Do good unto all charts a new course for the study of charity beyond institutional poor relief, where the matrix of individual ideas and experiences can be fully appreciated.