In gathering contributions for this collection, the editors decided to cast their net as widely as possible: the examination of how early Christian saints were remembered should have a three-century timespan and a broad geography, include a wide range of sources and themes, and incorporate as many saints as possible. As a result, there is something for everyone in the volume, though even the editors’ workmanlike epilogue does not manage entirely to draw together its themes of devotional translation, cultural production and political construction. Overall, however, the eighteen essays offer an informative presentation of the current state of research in this field. As might be expected from a collection published under the auspices of the École française de Rome, the majority concentrate on aspects of sainthood relating to France and the Italian peninsula, though some, such as the essay on the Congregation of Rites by Annick Delfosse, incorporate analysis of other areas such as Spain. The first essay, by Jean-Marie Le Gall, is not one of these, but it does provide a suitable starting-point for those that follow. Le Gall makes exhaustive use of the records of the apostolic visitations carried out in Roman churches between 1625 and 1630 to investigate the ways in which relics were stored, displayed and venerated in practice, as well as the goals that visitors set for improving security and decency. Unfortunately, the essay tends to lapse into unnecessarily long lists of saints and relics, so that the analysis is crowded out at times. Subsequent essays are more successful in avoiding this, notably two pieces by Annick Delfosse and Thomas d'Hour. Both implicitly acknowledge Le Gall's emphasis on the changing role of the Congregation of Rites in policing relics and the veneration of saints in general, as it insisted on rules, first instituted by the papal bull Quod ad nobis, to ensure a more centralised and uniform approach to the veneration of both old and new saints. Pushing this theme further, d'Hour considers the impact of this ambition in France, where Gallican traditions meant that many Catholics were highly sensitive to the Romanising of local or regional identity. Having examined the fête des reliques recorded in 112 liturgical calendars between 1570 and 1680, he notes that many dioceses proved willing to accommodate to Roman rules for veneration, while still acting as important vectors for the expression of devotion and diocesan or regional identities. Post-1680, the first signs of a neo-Gallican liturgy began to emerge, for reasons which d'Hour does not discuss, but surely related to the ongoing Jansenist and Gallican disputes of the decade, and old saints were instrumentalised for a power struggle that came to define French-Roman relations.