First detailed examination of theatricality in Chaucer and in Middle English literature and culture as a whole. Theatricality as a cultural process is vitally important in the middle ages; it encompasses not only the thematic importation of dramatic images into the Canterbury Tales, but also the social and ideological `performativities' of the mystery and morality plays, metadramatic investments, and the ludic energies of Chaucerian discourses in general. The twelve essays collected here address for the first time this intersection, using contemporary theoryand historical scholarship to treat a number of important critical problems, including the anthropology of theatrical performance; gender; allegory; Chaucerian metapoetics; intertextual play and jouissance; social mediationand rhetoric; genre; and the institutionality of medieval studies. JAMES J. PAXSON is Associate Professor of English at the University of Florida; LAWRENCE M. CLOPPER is Professor of English at Indiana University; SYLVIA TOMASCHis Associate Professor of English at Hunter College, City University of New York. Contributors: KATHLEEN ASHLEY, MARLENE CLARK, RICHARD DANIELS, ALFRED DAVID, RICHARD K. EMMERSON, JOHN GANIM, WARREN GINSBERG, ROBERT W. HANNING, SHARON KRAUS, SETH LERER, WILLIAM MCLELLAN, PAMELA SHEINGORN, PETER W. TRAVIS

Aspects of medieval theatre examined for reflection of contemporary life. The essays in this volume explore ways in which plays and public spectacles mirrored the beliefs and values of the late medieval world. Topics covered include seasonal festivals, trade gilds, stagecraft, and the role played by themunicipal governments in fostering and controlling dramatic productions. The geographic range takes in all western Europe, with particular consideration of the connections between the various medieval European dramatic traditions. Inter-disciplinary in approach, perspectives range from the history of theatre to cultural and political history and literary criticism. There is particular emphasis on the real advances that can be made in expanding knowledge of medieval theatre through research in local and regional archives. ALAN E. KNIGHT is professor emeritus of French at the Pennsylvania State University. Contributors: ALEXANDRA F. JOHNSTON, LYNETTE R. MUIR, PAMELA SHEINGORN, R.B. DOBSON, GERARD NIJSTEN, CLIFFORD DAVIDSON, WIM HUESKEN, STEPHEN SPECTOR, ALAN E. KNIGHT

The miracle stories surrounding Sainte Foy form one of the most complete sets of material relating to a medieval saint's cult and its practices. Pamela Sheingorn's superb translation from the Medieval Latin texts now makes this literature available in English. "The Book of Sainte Foy" recounts the virgin saint's martyrdom in the third century ("Passio"), the theft of her relics in the late ninth century by the monks of the monastery at Conques ("Translatio"), and her diverse miracles ("Liber miraculorum"); also included is a rendering of the Proven&cceil;al Chanson de Sainte Foy, translated by Robert L. A. Clark. The miracles distinguish Sainte Foy as an unusual and highly individualistic child saint displaying a fondness for gold and pretty things, as well as a penchant for playing practical jokes on her worshippers. In his record of Sainte Foy, Bernard of Angers, the eleventh-century author of the first parts of the "Liber miraculorum," emphasized the saint's "unheard of" miracles, such as replacing missing body parts and bringing dead animals back to life. The introduction to the volume situates Sainte Foy in the history in the history of hagiography and places the saint and her monastery in the social context of the high Middle Ages. Sheingorn also evokes the rugged landscape of south central France, the picturesque village of Conques on the pilgrimage road, and, most important, the golden, jewel-encrusted reliquary statue that medieval believers saw as the embodiment of Sainte Foy's miracle-working power. In no other book will readers enjoy such a comprehensive portrait of Sainte Foy and the culture that nurtured her. Pamela Sheingorn is Professor of Art at Baruch College, CUNY, and Professor of Medieval Studies at the Graduate School, CUNY.

Medieval manuscript culture organizes reading as a visual experience. Early fifteenth-century Paris saw a proliferation of luxury manuscripts whose illuminations situate the reader as spectator. Christine de Pizan understood this visual aspect of medieval texts and exploited it throughout her work. The Epistre Othea (or Letter of Othea, dated about 1400) exemplifies the visual potential of medieval literature to enhance the reading experience.
Myth, Montage, and Visuality in Late Medieval Manuscript Culture, as a study of this visuality, draws extensively on film theory, which offers critical categories for the structures of spectatorship. The authors argue that premodern and postmodern cultures share a predilection for the cinematic arrangement of knowledge in a montage format. Their book explores the competing models for the study of visual cultures represented by the work of Erwin Panofsky and Aby Warburg and argues that the latter's Mnemosyne offers the most productive method for analyzing the Epistre Othea.
Marilynn Desmond is Professor of English, Binghamton University.
Pamela Sheingorn is Professor of History, Medieval Studies, and Theatre, Graduate Center, the City University of New York.

A trickster saint whose miracles reportedly included the healing of an inguinal hernia via a hammer and anvil, Sainte Foy inspired one of the most important collections of miracle stories of the central middle ages. Kathleen Ashley and Pamela Sheingorn explore the act of "writing faith" as performed both by the authors of these stories and by the scholars who have used them as sources for the study of medieval religion and society.
As Ashley and Sheingorn show, differing agendas shaped the miracle stories over time. The first author, Bernard of Angers, used his narratives to critique popular religion and to establish his own literary reputation, while the monks who continued the collection tried to enhance their monastery's prestige. Because these stories were rhetorical constructions, Ashley and Sheingorn argue, we cannot use them directly as sources of historical data. Instead, they demonstrate how analyzing representations common to groups of miracle stories--such as negative portrayals of Muslims on the eve of the Crusades--can reveal the traces of history.