As challenging as it is to imagine how an educated cleric or wealthy lay person in the early Middle Ages would have understood a letter (especially one from God), it is even harder to understand why letters would have so captured the imagination of people who might never have produced, sent, or received letters themselves. In Epistolary Acts, Jordan Zweck examines the presentation of letters in early medieval vernacular literature, including hagiography, prose romance, poetry, and sermons on letters from heaven, moving beyond traditional genre study to offer a radically new way of conceptualizing Anglo-Saxon epistolarity. Zweck argues that what makes early medieval English epistolarity unique is the performance of what she calls “epistolary acts,” the moments when authors represent or embed letters within vernacular texts. The book contributes to a growing interest in the intersections between medieval studies and media studies, blending traditional book history and manuscript studies with affect theory, media studies, and archive studies.

Letters - a most traditional and old-fashioned form of discourse - continue to offer special opportunities for writers and readers in the postmodern era. Bower explores the way letters shape the act of writing and writing as act.

This research monograph examines familiar letters in seventeenth- and eighteenth-century English to provide a pragmatic reading of the meanings that writers make and readers infer. The first part of the book presents a method of analyzing historical texts. The second part seeks to validate this method through case studies that illuminate how modern pragmatic theory may be applied to distant speech communities in both history and culture in order to reveal how speakers understand one another and how they exploit intended and unintended meanings for their own communicative ends. The analysis demonstrates the application of pragmatic theory (including speech act theory, deixis, politeness, implicature, and relevance theory) to the study of historical, literary and fictional letters from extended correspondences, producing an historically informed, richly situated account of the meanings and interpretations of those letters that a close reading affords. This book will be of interest to scholars of the history of the English language, historical pragmatics, discourse analysis, as well as to social and cultural historians, and literary critics.

Cicero in Letters is a guide to the first extensive correspondence that survives from the Greco-Roman world. The more than eight hundred letters of Cicero that are its core provided literary models for subsequent letter writers from Pliny to Petrarch to Samuel Johnson and beyond. The collection also includes some one hundred letters by Cicero's contemporaries. The letters they exchanged provide unique insight into the experience of the Roman political class at the turning point between Republican and imperial rule. The first part of this study analyzes effects of the milieu in which the letters were written. The lack of an organized postal system limited the correspondence that Cicero and his contemporaries could conduct and influenced what they were willing to write about. Their chief motive for exchanging letters was to protect political relationships until they could resume their customary, face-to-face association in Rome. Romans did not normally sign letters, much less write them in their own hand. Their correspondence was handled by agents who drafted, expedited, and interpreted it. Yet every letter advertised the level of intimacy that bound the writer and the addressee. Finally, the published letters were not drawn at random from the archives that Cicero left. An editor selected and arranged them in order to impress on readers a particular view of Cicero as a public personality. The second half of the book explores the significance of leading themes in the letters. It shows how, in a time of deepening crisis, Cicero and his correspondents drew on their knowledge of literature, the habit of consultation, and the rhetoric of government in an effort to improve cooperation and to maintain the political culture which they shared. The result is a revealing look at Cicero's epistolary practices and also the world of elite social intercourse in the late Republic.

Located at the intersection of historical pragmatics, letters and manuscript studies, this book offers a multi-dimensional analysis of the letters of Joan and Maria Thynne, 1575-1611. It investigates multiple ways in which socio-culturally and socio-familially contextualized reading of particular collections may increase our understanding of early modern letters as a particular type of handwritten communicative activity. The book also adds to our understanding of these women as individual users of English in their historical moment, especially in terms of literacy and their engagement with cultural scripts. Throughout the book, analysis is based on the manuscript letters themselves and in this way several chapters address the importance of viewing original sources to understand the letters' full pragmatic significance. Within these broader frameworks, individual chapters address the women's use of scribes, prose structure and punctuation, performative speech act verbs, and (im)politeness, sincerity and mock (im)politeness.

The reception of Paul in the first century is a highly debated issue. Daniel Marguerat defends the position of a threefold reception of Paul in parallel ways: documentary, biographical and doctoral. Marguerat advocates that the value of the phenomena of reception be appreciated, in particular the figure of Paul in Acts. It should not systematically be compared to the apostle's writings, even though this image evolves from a Lukan reinterpretation. The essays concern the literary and theological construction of the book of Acts, focusing on the figure of Paul: his rapport with the Torah, the Socratic model, the Lukan character construction, the resurrection as central theme in Acts, the significance of meals. They also treat themes of Pauline theology: Paul the mystic, the justification by faith, imitating Paul as father and mother of the community, and the woman's veil in Corinth.

At the end of several of his letters the apostle Paul claims to be penning a summary and farewell greeting in his own hand: 1 Corinthians, Galatians, Philemon, cf. Colossians, 2 Thessalonians. Paul's claims raise some interesting questions about his letter-writing practices. Did he write any complete letters himself, or did he always dictate to a scribe? How much did his scribes contribute to the composition of his letters? Did Paul make the effort to proofread and correct what he had dictated? What was the purpose of Paul's autographic subscriptions? What was Paul's purpose in calling attention to their autographic nature? Why did Paul write in large letters in the subscription of his letter to the Galatians? Why did he call attention to this peculiarity of his handwriting? A good source of answers to these questions can be found among the primary documents that have survived from around the time of Paul, a large number of which have been discovered over the past two centuries and in fact continue to be discovered to this day. From around the time of Paul there are extant several dozen letters from the caves and refuges in the desert of eastern Judaea (in Hebrew, Aramaic, Nabataean, Greek, and Latin), several hundred from the remains of a Roman military camp in Vindolanda in northern England (in Latin), and several thousand from the sands of Middle and Upper Egypt (in Greek, Latin, and Egyptian Demotic). Reece has examined almost all these documents, many of them unpublished and rarely read, with special attention to their handwriting styles, in order to shed some light on these technical aspects of Paul's letter-writing conventions.