Individual early modern inquisitors, whether in Iberia or Italy, are poorly studied, except for a few inquisitors-general and cardinal inquisitors. Kimberly Lynn has served us well by researching five Spanish inquisitors of varied experience through the imperial system, thereby shedding much light on the Inquisition system and targets of investigation, but also on political, educational contexts, and on their writings. The introduction helpfully explains the development of the Spanish Inquisition through the Empire. Then Lynn, drawing on many archives in Spain and Mexico and the inquisitors' own writings, (aptly quoting much), deals with Cristóbal Fernández de Valtodano (c. 1500–72); Diego de Simancas (1513–83), noted shaper of inquisition law in Italy as well as Spain; Luis de Páramo Rincón (c. 1545–1608), the first major historian of the Holy Office; Juan Adam de la Parra (c. 1596–1644); and Juan de Mañozca y Zamora (c. 1577–1650). All were jurists not theologians, unlike in the Roman Inquisition, where Dominican theologians predominated. Three became bishops: Valtodano, Simancas and Mañozca (two also archbishops). They valued pastoral care as well as juristic values as prosecutors, especially Valtodano. Three sat on the Suprema though none became inquisitor-general. Lynn sees them as part of an intellectual as well as a bureaucratic elite, with writings playing important roles in fostering careers. Simancas, besides major works developing inquisitorial law (aiming Enchiridion, first printed in Venice 1568, at Italian inquisitors), improving procedures over witchcraft accusations for example, was closely connected with humanists, with the Plantin press, with Arias Montano. Lynn interestingly uses Simancas's Vida to illuminate his attitudes (and image-making). De la Parra rose to power and influence at court by his polemical writings, against the French, and then against Braganza (‘tyrant and rebel’, backed by treacherous Portuguese conversos), but fell along with the Olivares faction. While Lynn mostly avoids major discussions of the inquisitors' trials, she provides interesting insights into their varied targets. There are important pages on the trials of Archbishop Carranza of Toledo, where Valtodano and Simancas were involved in the Spanish one, and Simancas continuing in Rome. De la Parra from Madrid and Mañozca in Mexico pursued Portuguese conversos, especially merchants, as Judaizers; de la Parra added strong campaigns against ‘false living saints’, male and female. Mañozca vigorously pursued alleged witchcraft, especially by women of African descent; he held some of the largest autos-da-fe for such, along with Judaizers supposedly involved in a ‘Great Conspiracy’ in the 1630s, with many burned (thirteen in 1649). In contrast Páramo, while holding autos almost annually between 1586 and 1608, had only one person executed, a Piedmontese cleric Jacopo Bruto, who had allegedly attempted to subvert Sicily with Genevan ideas. Páramo faced many difficulties, including jurisdictional conflicts with viceroys (notably a very anti-inquisition Duke Feria), local officials, with accused and viceroys appealing to Rome as well as the Spanish Suprema – not his wholehearted supporter. Rome reprimanded him for allowing a printing of Machiavelli's Discorsi in Palermo. Mañozca also faced hostile viceroys. Here's hoping that this well-written, solidly documented study, will inspire a young scholar to attempt a similar much-needed analysis of local Roman inquisitors.