This pleasantly written and nicely illustrated short book aims to present the theme of the miraculous by means of the manuscript collection of the British Library, from which most, if not all, of the example are drawn. Carefully interfaith in emphasis, the book draws its examples from the three main monotheistic religions. It does not follow from this that the miraculous is unique to monotheism, for the concept is ingrained in Buddhism and Hinduism. A few lines on this issue would have been appreciated. So this is not a global investigation and if this has the effect of limiting the scope of the miraculous it does have the virtue of enabling us to scrutinise stories of the miraculous that are common to Christianity, Judaism and Islam. So there is a gain on the comparative front. The general idea is a good one, since while the study of the wonderful and of those things beyond the norms of the natural world in general has become fashionable, more specialised academic study of, for example, the development of the miracles of Christ in art seems to have stalled. The book is arranged thematically: chapters are devoted to miracles of nature, to healing, ‘great escapes’ and to nourishment. The book is careful not to claim that it is setting out any kind of comprehensive theory of the miracle and its representation across cultures. Also, the concept of the miraculous is regarded as being elastic almost to the point where it governs any supernatural event. The thematic structure suits the author's purpose of reading across Christian, Muslim and Jewish pictorial sources, but it obscures other issues. Given that two of these religions were in principle aniconic, what relative importance did the representation of the miraculous have within them? Can this be judged solely from the luxurious art of the illustrated book, as opposed to the art of the public domain? Also, since chronology is deliberately set aside in favour of diachronic comparison, what of the issue of change? The impression created is that Christianity, for instance, was a monolith with steady unyielding traditions of representation of and attitudes to the miraculous. But this cannot have been so. By the thirteenth century, papal canonisation was laying much less stress on the performance of the miracles of prospective saints and more on the inner growth of virtue; the age of the wonder-worker had ended, and with it the possibility of representing things spectacular. At the same time there was a growing tendency in the Latin west for the miracles of Christ to enjoy less emphasis than his humanity.Why change of this sort happened, and whether it registered in the other traditions under consideration, is not really addressed here.