these female voices “speak out defiantly against loss and cope through material substitution, sensual evocations, and vocal protest” (113). Chapter 4 moves onto the narrative tradition evoked by the Châtelain d’Arras’s self- presentation as a second Lancelot, that of Arthurian romance. Its specific focus is a stimulating examination of Lancelot as an “unrepentant crusader” in the thirteenth-century Perlesvaus; Galvez views this character as embodying a combination of crusade piety and “personal auton- omy from the changing spiritual and physical demands of the crusade movement” (152) that would have appealed to the text’s patron, Jean de Nesle. More generally, as an approach to Arthurian narrative (and Grail romance in particular) it has exciting potential for further ramifica- tions. As I read, I found myself thinking of ways in which the frame of the courtly crusade idiom might illuminate other episodes from the Arthurian tradition. For instance, if the courtly idiom’s resistance to confessional exhortation is grounded in promoting the ethical dimen- sion of erotic devotion, one might read the specific form of Galahad’s spiritual primacy—his unwavering chastity—as a “penitential” rejoinder to that idiom, a reassertion of the crusading imperative to abandon earthly ties. If chapters 1–4 work together to investigate how the idiom plays out in different literary texts, relying in large part on close reading, the book’s final two chapters lean more strongly into the idiom’s material traces. Chapter 5 considers how documentary culture works to pro- duce the figure of the crusader-poet for courtly audiences. Galvez’s chosen case studies here are documents relating to crusader-poet Thibaut of Champagne, the manuscript tradition of the songs of troubadour Raimbaut de Vaqueiras, and the chronicle of the Frankish Cypriot Jehan de Journi. Chapter 6 leaps forward to the 1454 Feast of the Pheasant, a celebration hosted in Lille by Philip the Good of Burgundy at which crusading vows were made. Here she focuses on the Greek hero Jason, present at the feast across a range of formats including a tapestry and a play, as a potential embodiment of the unrepentant crusader-lover. As this overview may suggest, The Subject of Crusade impresses through its readings of indi- vidual works, often developed in dialogue with the scholarship of well-chosen predecessors, but above all in its ambitious scope. In different ways, all six chapters work to recover the voices of cultural materials implicated in crusade which, not being full of concrete information, may not appear superficially to have much to contribute to our understanding of these military cam- paigns and their societal ramifications. Galvez’s intellectual curiosity is evident throughout, as she notes commonalities between her interests and an array of different interpretive lenses. At the same time, her central concept, the courtly crusade idiom, is at once intuitive and sufficiently flexible to offer purchase on a plethora of texts, from lyric and narrative to tap- estries and tombstones. The Subject of Crusade maps out a path along which scholars from a wide range of disciplines will want to follow. Thomas Hinton, University of Exeter Mercedes García-Arenal and Gerard Wiegers, eds., Polemical Encounters: Christians, Jews, and Muslims in Iberia and Beyond. (Iberian Encounter and Exchange, 475–1755.) University Park: Pennsylvania State University Press, 2019. Pp. x, 430; black-and-white figures. $149.95. ISBN: 978-0-2710-8121-2. Table of contents available online at https://www.psupress.org/books/titles/978-0-271 -08121-2.html. doi:10.1086/717856 This important book was born out of a conference organized by the editors in Madrid in 2014 and a series of workshops that followed. The broader project from which the volume arises, funded by the European Research Council, focuses on conversion, polemics, and religiosity in early modern Iberia and beyond, and has already produced another edited volume, After Reviews 185 Speculum 97/1 (January 2022)