Founded in 1415, the double monastery of Syon Abbey was the only English example of the order established by the fourteenth-century mystic St Bridget of Sweden. After its dispersal at the Dissolution, the community survived in exile and was briefly restored during the reign of Mary I; but with the accession of Elizabeth I, some of the nuns and brothers once again sought refuge on the Continent, first in the Netherlands and later in Lisbon. This volumeof essays traces the fortunes of Syon Abbey and the Bridgettine order between 1400 and 1700, examining the various ways in which reading and writing shaped its identity and defined its experience, and exploring the interconnections between late medieval and post-Reformation monastic history and the rapidly evolving world of communication, learning, and books. They extend our understanding of religious culture and institutions on the eve of the Reformationand the impulses that inspired initiatives for early modern Catholic renewal, and also illuminate the spread of literacy and the gradual and uneven transition from manuscript to print between the fourteenth and the seventeenth centuries. In the process, the volume engages with larger questions about the origins and consequences of religious, intellectual and cultural change in late medieval and early modern England. E.A. JONES is Senior Lecturerin English, University of Exeter; ALEXANDRA WALSHAM is Professor of Modern History and a Fellow of Trinity College, Cambridge. Contributors: E.A. Jones, Alexandra Walsham, Peter Cunich, Virginia Bainbridge, Vincent Gillespie, C. Annette Grise, Claire Walker, Caroline Bowden, Claes Gejrot, Ann Hutchison

Elizabeth Evelinge, now firmly believed to have been the translator of The admirable life of the holy virgin S. Catharine of Bologna, entered the English Poor Clare monastery in Gravelines in 1620. After ongoing dissension at Gravelines, along with Catharine Bentley (originally believed to be the translator) she founded a new cloister at Aire. Evelinge served as abbess here for 25 years. Her 1621 translation of Catharine of Bologna's life and Spiritual weapons, with their exemplary advice about how to survive the temptations and conflicts of cloistered life, aimed at assisting the troubled English Poor Clares in their time of need. Whether designed to further the Franciscan cause within the cloister or simply to offer solace, the translation of this text occurred because of the dissension in the house at Gravelines. Moreover, it is possible that Catharine of Bologna represented so compelling a model of Poor Clare spirituality that Elizabeth Evelinge, whose piety and talents mirrored those of her subject, deemed herself too humble to ascribe her intellectual achievements to herself, which led to the debate about who translated the text.

During the period of the Baroque and Enlightenment the word "emotion", denoting passions and feelings, came into usage, albeit in an irregular fashion. "Emotion" ultimately emerged as a term in its own right, and evolved in English from meaning physical agitation to describe mental feeling. However, the older terminology of "passions" and "affections" continued as the dominant discourse structuring thinking about feeling and its wider religious, political, social, economic, and moral imperatives. The emotional cultures described in these essays enable some comparative discussion about the history of emotions, and particularly the causes and consequences of emotional change in the larger cultural contexts of the Baroque and Enlightenment. Emotions research has enabled a rethinking of dominant narratives of the period-of histories of revolution, state-building, the rise of the public sphere, religious and scientific transformation, and more. As a new and dynamic field, the essays here are just the beginning of a much bigger history of emotions.

Hank barely balances school, friends, and family with his part-time night gig as a Grim Reaper-until a murder hurtles him into all-out war between Bright and Dark angels. The angels force him to take sides. He chooses the only one he can-his own. Outcast and in mortal danger, only he can save your soul.

During the period of the Baroque and Enlightenment the word "emotion", denoting passions and feelings, came into usage, albeit in an irregular fashion. "Emotion" ultimately emerged as a term in its own right, and evolved in English from meaning physical agitation to describe mental feeling. However, the older terminology of "passions" and "affections" continued as the dominant discourse structuring thinking about feeling and its wider religious, political, social, economic, and moral imperatives. The emotional cultures described in these essays enable some comparative discussion about the history of emotions, and particularly the causes and consequences of emotional change in the larger cultural contexts of the Baroque and Enlightenment. Emotions research has enabled a rethinking of dominant narratives of the period-of histories of revolution, state-building, the rise of the public sphere, religious and scientific transformation, and more. As a new and dynamic field, the essays here are just the beginning of a much bigger history of emotions.