The development of ethnic identities had many negative consequences, but a more positive effect was the increasing use of the vernacular, that is, the local language that people actually spoke, rather than Latin (see "Vernacular Literature and Drama" in Chapter 10). Two masterpieces of European culture, Dante’s Divine Comedy (1310–1320) and Chaucer’s Canterbury Tales (1387–1400), illustrate a sophisticated use of the rhythms and rhymes of the vernacular.

The Divine Comedy of Dante Alighieri (DAHN-tay ah-luh-GYEHR-ee) (1265–1321) is an epic poem. Each of its three equal parts describes one of the realms of the next world: Hell, Purgatory, and Paradise. The Divine Comedy portrays contemporary and historical figures, comments on secular and ecclesiastical affairs, and draws on the Scholastic philosophy of uniting faith and reason. Within the framework of a symbolic pilgrimage, the Divine Comedy embodies the psychological tensions of the age. A profoundly Christian poem, it also contains bitter criticism of some church authorities. In its symmetrical structure and use of figures from the ancient world, the poem perpetuates the classical tradition, but as the first major work of literature in the Italian vernacular, it is distinctly modern.

Geoffrey Chaucer (1342–1400) was an official in the administrations of the English kings Edward III and Richard II. His Canterbury Tales is a collection of stories in lengthy rhymed narrative. On a pilgrimage to the shrine of Saint Thomas Becket at Canterbury (see "Local Laws and Royal Courts" in Chapter 9), thirty characters of various social backgrounds tell tales. In depicting the interests and behavior of all types of people, Chaucer presents a rich panorama of English social life in the fourteenth century. Like the Divine Comedy, the Canterbury Tales reflects the cultural tensions of the times. Ostensibly Christian, many of the pilgrims are also materialistic, sensual, and worldly, suggesting the ambivalence of the broader society’s concern for the next world and frank enjoyment of this one.

Beginning in the fourteenth century, a variety of evidence attests to the increasing literacy of laypeople. Wills and inventories reveal that many people, not just nobles, possessed books: mainly devotional texts but also romances, manuals on manners and etiquette, histories, and sometimes legal and philosophical texts. In England, the number of schools in the diocese of York quadrupled between 1350 and 1500. Information from Flemish and German towns is similar: children were sent to schools and were taught the fundamentals of reading, writing, and arithmetic. Laymen increasingly served as managers or stewards of estates and as clerks to guilds and town governments; such positions obviously required the ability to keep administrative and financial records.

The penetration of laymen into the higher positions of governmental administration, long the preserve of clerics, also illustrates rising lay literacy. With growing frequency, the upper classes sent their daughters to convent schools, where, in addition to instruction in singing, religion, needlework, deportment, and household management, they gained the rudiments of reading and sometimes writing.

The spread of literacy represents a response to the needs of an increasingly complex society. Trade, commerce, and expanding government bureaucracies required an increasing number of literate people. Late medieval culture remained a decidedly oral culture. But by the fifteenth century, the evolution toward a more literate culture was already perceptible, and craftsmen would develop the new technology of the printing press in response to the increased demand for reading materials.