The implementation of the reformist legislation issued by the Fourth Lateran Council of 1215 generated a ‘pastoral revolution’, a concerted effort to instil Catholicism throughout the lowest levels of the Church. An essential feature of that programme was the production of pastoralia, instructional texts to guide the clergy in their responsibilities both as educators and as guardians of souls. Such works proliferated across Catholic Europe in the following centuries, yet most of this material remains little known, still available for the most part only in the original manuscripts and incunabula or early printed editions. One of the most widely distributed texts in the genre was the Manipulus curatorum, written in the 1330s by a Spanish cleric, and now made available in English translation. Extant in hundred of manuscripts, and repeatedly printed in the fifteenth and sixteenth centuries, the Manipulus enjoyed Europe-wide distribution, occasionally in vernacular versions rather than its usual Latin. The text offered in this translation is based on an edition printed at Lyon c. 1486, with textual defects corrected from a Strasbourg edition of 1499. Purists might object that this means that it is not necessarily the ur-text, the author's original version, but it is a used text (if the minor conflations are ignored), and as such a valid representative of the genre. Its instructional purpose, and intended utility for parochial clergy, dictate the contents. Part i works through six of the sacraments (with discussion of the episcopal sacraments of confirmation and ordination, ignoring those aspects relevant only to the bishop). Confession, the seventh sacrament and the primary interface between priest and parishioners, is dealt with in part ii – meriting well over 100 pages of analysis. Part iii turns to ‘Basic catechesis’, working its way through the Creed, the Lord's Prayer, the Ten Commandments, and ending with a statement of ‘The Gifts of the Blessed’. For the most part this is comparatively timeless instruction, which explains the text's longevity – although occasional comments would have been locally or chronologically irrelevant (notably the striking discussion [pp. 29–30] of whether Jewish children could be kidnapped to be brought up as Christians, which presumably reflects the work's Iberian origins). The author offers balanced counsel, admitting his own uncertainties over complex issues, avoiding over-elaborate argument which might otherwise confuse a simple parish priest, and advising due circumspection when running through the catalogue of potential sins in the confessional process lest they be made potentially attractive and tempting. The translation reads smoothly, with quotations from biblical and canonistic sources identified. There is, however, little other explanatory apparatus, and little solid commentary on the text in the introduction (pp. xiii–xliv). A large chunk of that introduction does, though, deal with evidence of the text's impact, derived from a consideration of marginal annotations in some of the early printed copies. Unquestionably, the volume is a welcome and valuable addition to the range of translated resources available for use by students and academics working on the pre-Reformation Church.