Only fragments of the culture of lay piety in pre-Reformation Scotland survive, and this book (based on the doctoral thesis of the late Audrey-Beth Fitch, and sensitively edited by Elizabeth Ewan) admirably synthesises these fragments from a wide range of historical, literary and artistic sources to present a survey of the afterlife that late medieval Scots understood as awaiting them, and the steps that they took to ensure their own salvation. The book is divided into two halves, with the first three chapters focusing in succession on the Scottish understanding of the day of judgement, heaven and hell, and purgatory, and the last three assessing how Scots related to the personae of God, the Virgin Mary and Jesus. Facets of late medieval Scottish worship like the widespread foundation of perpetual masses via obits, chaplainries, altars and collegiate chapels, the proliferation of cults of the passion and the Virgin Mary, and the role of civic displays of penitence in maintaining community piety are well known, but these threads have never been systematically presented together and analysed in such a concrete and lucid fashion. The resulting discussion turns up a range of new discoveries, some of which elucidate matters of detail – for example, the fact that the nails used in the crucifixion were a uniquely Scottish object of passion imagery (p. 153) – and some of which explore previously ignored or rarely-used evidence such as the Arbuthnott Missal and Prayer Book (held at Paisley Museum), the collection of Scottish devotional prayers known as BL, ms Arundel 285, and Thomas Lewington's homiletic, The book intytulid the art of good lywing & good deyng (Paris 1503). Other discoveries arise directly from the analysis, and are more profound in what they tell us about the texture of late medieval Scottish belief. It may be an accident of survival and nothing more, but the extant imagery portraying Mary (discussed at length in the longest chapter of the book) is far more extensive than that relating to God and Jesus, and while God appears as a rather one-dimensional ‘stern Judge’ and Jesus ‘the just but merciful Friend’ (p. 94) with whom Scots empathised on a humane level, Mary had a far wider range of roles – as divine mother, as God's chosen vessel, as a divine entity not quite linked but yet not quite separate from the Holy Trinity and, most strikingly, as ‘virtual co-redeemer’ (p. 186) with Jesus in interceding with God on behalf of humanity. Interdisciplinarity is a central approach in the text, and the visual element of this is supported by a collection of high quality plates, which is well meshed with accompanying discussion throughout. One of the major successes of the book is the way in which it demonstrates the ordinariness of late medieval piety in Scotland, in both the day-to-day sense of ritual, liturgy and worship, and in terms of Scotland's location squarely within the realm of late medieval European Catholicism, right up to the seismic juncture of 1560.