This well-produced and effective volume brings together thirteen essays on different aspects of the interface between religion and medical thought and practice in late seventeenth- and eighteenth-century Europe to offer a significant contribution to our understanding of the Enlightenment more broadly. The essays range from Portugal to Bavaria, from Naples to Edinburgh, and the topics dealt with extend from popular culture to the milieu of the philosophes. José Pardo-Tomás and Àlvar Martíne-Vidal deal with debates over childbirth and the regulation of midwives in eighteenth-century Spain, while Timothy Walker illustrates how medical men found a niche in the Portuguese inquisition in the same period. Ole Peter Grell offers a revaluation of the reasons for Nicolaus Steno's conversion to Catholicism, partly by comparison with the case of his compatriot, Jacob Winsløw, while Catrien Santing provides an intriguing and densely researched account of canonisation in an Enlightenment context. Jonathan Israel provides an account of closet Spinozism in a medical context in the Netherlands and elsewhere, while Peter Elmer notes the lack of a similar phenomenon in England (though, in his pursuit of free thought among medical men, he arguably underrates its incidence in other milieux), and Lawrence Brockliss indulges in a fascinating exposition of the evidence to be derived from library catalogues about the thought patterns of intellectuals. Two essays focus on the visual arts: Rina Knoeff outlines the contrasting religious preconceptions and intellectual ambitions underlying the anatomical atlases of Govard Bidloo and Bernard Siegried Albinus, while Benjamin Schmidt illustrates the taste for the decorative and the exotic which dominated Dutch natural history publishing in the period. Maria Conforti considers Italian historians of medicine before Vico and Giannone while Robert Jutta illustrates how frequently a single story about an earlier case of fraud was repeated in an Enlightenment context. John Henry shows how the ‘mind’ increasingly took over from the ‘soul’ as a topic of study in the Enlightenment, while Claudia Stein considers the role of Johann Anton van Wolter in relation to the healing activities of J. J. Gassner, depicting him as a typically middle-of-the-road Enlightenment figure. The overall picture that emerges is of a rich and varied Enlightenment, with pockets of radical progressivism balanced by more equivocal attitudes on the part of others. Lawrence Brockliss sees ‘the anti-Christian philosophes as a subgroup of [a] larger humanist community’ (p. 118); this typifies the volume's overall conclusion that a subtler compromise was effected with traditional values than older, more secularist views of the siècle des lumières often implied.