Although St Elizabeth of Hungary is widely regarded as one of the most important (female) saints of the Middle Ages, surprisingly few scholarly works have been dedicated to her in English. Wolf's book does much to remedy the situation by offering the first complete translation of the miracle accounts collected during her canonisation process in Marburg in 1232–5 alongside the two most important pieces of her early hagiography, the so-called Summa vitae written by her confessor, Conrad of Marburg, and the reminiscences of her closest companions, the Dicta quatuor ancillarum. The translations are preceded by two interpretive essays which place them in broad historical context and highlight issues of source criticism particular to their genres. The first essay, ‘The afterlife of St Elizabeth’, analyses the testimonies of witnesses to miraculous healings that are reported to have happened at her tomb in Marburg. In the 1230s the device of articuli interrogatorii, a sort of ‘questionnaire’ to be filled for each witnesses, was not yet in use, and in many cases the questions of the papal commissioners were not even recorded; this practice has rendered the depositions much less formalised and thus much more enjoyable to read, but it poses many difficulties in terms of the actual procedure of the hearings and the differentiation of the respective points of view of the commissioners and the witnesses. Wolf tries to solve these problems and exemplify the richness of the material through examining it from a series of aspects including the kinds of illnesses cured, the socio-demographic features of the witnesses, the traces of their distinctive style, their ideas of sanctity and their expectations about healing. As a single overview of the Marburg miracles, this essay seems to me unparalleled in the secondary literature about St Elizabeth, and it contains a number of original insights. The second interpretive essay, ‘The Life of St Elizabeth’, is about the beginnings of the Elizabeth-hagiography in those two accounts of her vita et conversatio which were produced during the canonisation process itself. It shows how Conrad of Marburg and the four ‘handmaids’ tried to construe and underpin Elizabeth's sanctity by assimilating it to established models. In the case of Conrad the main model was that of saintly women under the guidance of their confessors who think to know better how to lead an exemplary life (or to avoid the pitfalls of excess), while in the case of the four handmaids Wolf tries to assess the possible influence of three more specific sources: the vita of St Radegund by Venantius Fortunatus, the biographies of early beguines, as well as the example of St Francis and Franciscan spirituality.