This volume is the result of two conferences, held in Rome in 2014 and in Vienne in 2016, and its research is part of a larger project on the daily lives of monastics in East and West from the fourth century to the fifteenth. The twenty-three articles (written in French, English, Italian and German, with bi-lingual summaries at the end of the volume at pp. 559–75) are divided into five categories, considering mobilities and monastic institutions, material contingencies, devotions, cultural networks and geographic areas. However, the reasons for their categorisation are not always obvious: for instance, Diarmuid Ó Riain's ‘Monachi peregrini’ on mobile Irish Benedictines comes under the heading ‘Mobilities and Devotions’ but could also have been placed in the next section which looks into ‘Mobilities and Cultural Networks’. The backgrounds of the contributors are – which is highly commendable – in archaeology and history, and their expertise allows new insights into how monastic mobilities can be approached from different angles. Claire Fauchon-Claudon's article on monastic gatekeepers and Jordana Sales-Carbonell and Marta Sancho I Planas's work on ‘Monastic networks and lifestock activity’ are illuminating different aspects of monastic movements and activities, combining written sources and archaeological data. Accordingly, the editors and contributors interpret the volume's subject in a varied and broad way: more recent scholarship has moved away from predominantly understanding the monastic space under the auspices of stabilitas loci and its regulative official safeguards to seeing it as something diverse and versatile, with movement and mobility being inherent to and constitutive for monasticism (pp. 4, 553). This does, however, not preclude the perception that monastic mobility potentially moves between vagatio and peregrinatio, as Elisabeth Lusset's article about the movements of runaway religious and Olivier Delouis and Annick Peters-Custot's scrutiny of the pilgrimages of Byzantine saints to Rome demonstrate. Other monastics were sent by their communities to further their intellectual and spiritual progress, as Micol Long (‘“Visiting monks”’) and Pietro Silanos (‘Vidimus in ordine personas intelligentes and scientificas’) show. ‘Mobility’ is not exclusively interpreted in a physical sense, though; it also includes testimonies of written exchanges: Alain Delattre, for example, explores the correspondence of the Egyptian monk Frange from the first half of the eighth century; Jean-Baptiste Renault scrutinises the communication of Saint-Victor de Marseille with other monasteries in Languedoc, Catalonia and Sardinia through letters and diplomatic and liturgical writings. This volume provides a wide variety of material for scholars who are exploring the various mobilities of monks and the different contexts of their physical, intellectual, spiritual and economic movements; the articles often also refer to the involvement of their superiors, bishops and secular lords. It is, however, unfortunate that only Francesco Panarelli's contribution about the transformation of the Moniales novarum penitentium of St Maria of Accon after their arrival in southern Italy and Katerina Nikolaou's ‘Women's journeys in the Middle Byzantine era’ are devoted to religious women.