A JULIAN MANUSCRIPT IN NORWICH CASTLE?
 

Norwich Castle Museum, 'A Pistle of Sent Jerom'
 
 

or centuries, the life of perfection, of contemplation, has been quested by women as well as men. From Early Christianity into the Middle Ages, and even into the Sixteenth and Seventeenth Centuries, with St John of the Cross, O.Carm., and Fathers Augustine Baker and Serenus Cressy, O.S.B., men have worked with women, supporting their lives of prayer, silence, and writing. This material is not bound by time or space but can speak to our condition today as well as to a Desert Mother, or Holy Paula, or Mother Julian, or Saint Teresa or Mother Teresa. Indeed these women not only prayed and read and worked in their cells and anchorholds; they wrote. We learn of Anglo-Saxon nuns writing fine Bibles in letters of gold upon purple vellum for St Lioba's beloved St Boniface. We find a manuscript in Julian's Norwich similarly using gold and purple upon its pages. The apostolate of the scribe these women practised invites us to follow in their footsteps, to leave in our cells that others may find them, books written with love, containing the wisdom quested within, where God dwells.

The manuscript in Norwich Castle exhibits features related to those found in some of the manuscripts containing Julian of Norwich's Showing of Love and similar works. It is Norwich Castle 158.926/4g.5. It has iii + 89 folios, measuring 190 x 130 millimetres, the text area being 142 x 90 millimetres, in 27 lines to the page. It has some illuminated capitals in gold leaf upon a purple background, as above, which interestingly replicate those St Lioba's St Boniface describes as made by English nuns in England and in Germany in the Anglo-Saxon period, likely under the Abbess Hilda's influence. Its rulings are similar to those in the Westminster and Paris manuscripts, though beyond the opening pages these are uninked, merely scored. It uses rubricated paragraph signs, as in the Paris Manuscript. It is bound in its original boards, though the clasps are now lost. Neil Ker dates it as written at the beginning of the fifteenth century. It contains Theological Treatises, specifically 'An Epistle of St Jerome [actually Pelagius] to the Maid Demetriade who had vowed Chastity', a 'Treatise on the Seven Deadly Sins', fols. 31-58v, a 'Treatise on the Pater Noster', 'Pore Caitif', fol. 58. Richard Copsey, O.Carm. notes that the Treatise on the Seven Deadly Sins', is one written by Richard Lavenham, O.Carm., who lectured on Birgitta's Revelationes at Oxford and who was Richard II's confessor. It uses similar dialect forms as are found especially in the Sloane Manuscripts chapter headings to the Julian Showing of Love, for instance, 'arn' for 'be', and throughout employs a similar vocabulary of ideas as that employed by Julian, 'behouely', 'byddyngs and forbyddyngs', 'woo', 'travail', 'sekir'. It uses Middle English letters, ff for capital F, and thorns, yoghs and longtailed median s's. The rubricated paragraph signs are here given as ||P.

The Norwich Castle Manuscript comprises texts written in Middle English for a woman vowed as an anchoress or other form of perfect living. It is of great interest for its parallels to Julian's Showing of Love, Adam Easton's writings and the Cloud Author's writings, and that it is in situ in Norwich. It exhibits a knowledge of Hebrew and a reverence for St Cecilia. Master, later Cardinal, Adam Easton, a Benedictine from Norwich, taught Hebrew at Oxford University, preached in Norwich, owned the writings of Rabbi David Kimhi and Pseudo-Dionysius, and his titular church in Rome was St Cecilia in Trastavere where he came to be buried in a magnificent tomb. He defended the visionary Revelationes of St Birgitta of Sweden and oversaw her canonization. He was noted to have written now-lost spiritual treatises in the vernacular, therefore for a woman, on the life of perfection. He also knew and worked with St Catherine of Siena, both defending Pope Urban VI, and he likely brought Catherine's Dialogo to England, a text which is echoed in Julian's Showing of Love and which came to be printed under Brigittine auspices as The Orcherd of Syon, Syon Abbey becoming the depository of the Julian manuscripts in the Tudor period. This text also makes use of Catherine of Siena's disciple William Flete's Remedies Against Temptations, a text much used also by Julian. Easton likewise knew Flete.

However, though the writer of the text may be influenced by Adam Easton, there is the strong possibility that its scribe is not Easton, but Julian herself. Its date of writing is after Easton's death, but still during Julian's lifetime. It stresses egalitarian theological concepts akin to those espoused by Wyclif's Lollards, rather than by Easton, concepts which Julian herself is still found to express in the Amherst 1413 version of her Showing of Love. The theological cast of its thought definitely aligns it with that of Julian of Norwich.

The transcription of the manuscript is in progress. Likewise its dialect analysis. The hard copy booklet which may be ordered from holloway.julia@tiscali.it. replicates the manuscript's layout and gives the manuscript's letters, thorns, yochs, and long-tailed s's, which here are approximated by their modern forms.

Fol. 1

Apistle ofsent Jerom sent to a mayde demetri ade. that hadde uowed chastite to our lorde ihesu criste ~
{T0he first besyness and the firste studie of a mayden oweth to be knowen the wille of oure 0000lorde and for to enquere belike what pleseth hym and what displeceth hym. So that after the biddynge of the apostle she myghte yelde hir seruice to ihesu criste quemeful and resonabili: and that alle the wurce of hir leuynge myghte be ordeyned after the rewle of his wordes. It is impossible any man to plese hym that knoweth not what shulde plese hym. ffor it falleth often that he offendeth and greueth in maner of seruynge: that hath not lerned how he oweth to serue. And thow3 it be more or better for to do goddes wille than only for to knowe it: neuertheles it is behovely first to knowe it and liuen for to fulfille it in dede. Knowynge god before dede as in ordre. ffor with oute knowynge dede it is not profitable. And therfore the prophete seith thus. He that knoweth not schal not be knowen. And therfore be not vnconnynge. but be wise and understandeth what is goddes wille. The beginnynge of wisdome is for to knowe what is the biddynge of god for to do. In holy writte

Fol. 1v

In the furste two that arne forbiddyinge and biddynge: arne conteined alle goddes commaundementes.(1)

Fol. 2

[discusses wedlock versus chastity, maidenhood, wedlock and food being lawful.]

Fol. 3.

And therfore dow3ter. if thow wilt be the trewe spouse of oure lorde thenke her on .

[perfection]

Behold now good dou3hter what dif ference is atwixen conseil & biddyng

Fol. 4,

[on foolish virgins]

Fol. 4v

ffor whi thou hast refu sed likyng of wedlock. besynesse & berynge of childre pride of richesse. pompe of wor deli array. Coveytise of delices. Soo that thou may seye sumwhat with the apostle thus the werdis crucifyed and claym to me & I to it.

Fol. 5v

It is schame to us to be holde how seculer men ouer pasen us. for thei arn [more] coueytouse of erthen richesse than we arn of heuenly richesse.

Fol. 5v-6

And we that shulden been goddis seruauntes arn slow3 & idel & rekles for to purchase us cristes wisdam.

Fol. 6

And the more we drynke of god this grace & taste any thing of that precious lycour of cristes loue. the more 3enerous [pencilled correction] & thristy. We schulde be for to seke moore aftir it.

Blissed be alle tho that hungryn & drustyn rightwisnes. for thei schul be fulfilled. Nout here. but in the blisse of heuene. Now thanne sithen it is behoueley to alle men for hun gre & driste rithtwisnes as brennendly(2)

Fol. 22

Many of them that haue takyn the name & the purpos of goddis servants ware soner white heryd & and soner come to the perfeccoun of eelde than thei may come to this perfeccoun of ver tues.

Fol. 23v

[As Peter says, the Devil is like a roaring lion:] He spieth alle the entrees of the soule & loketh alle the wardis of oure body he ransaketh all the Partyes of us now this & now that if he my3hte out crepe in and sle us with his venyme. Now he fondith for to sitte in oure ey3e. Now in oure eerys now . . . [tongue, head, hands] now in oure priuy membris now he wolde crepe into the herte.(3)

Fol. 24

It is leefful to wymmen for to be armed.

A thousand schall fall fro thi lifte syde & ten thousend fro thi ry3hte side.

we be euere buxom to god fulfilled his wil

Fol. 26v-27

Thenk on seint Cecile & doo as sche dede. for sche haar euere in herte in in here brest woordis of the gospel. and of holy writ and neither nyght ne day sche stynted fro prayeris & fro god dis woordis.(4)

[Sing with David]

Fol. 28

Alle the tribu lacion of this werd that is light as a leef & schort as a moment in comparison of endeles tribulacioun.

Fol. 29

It passid forth like a schadowe or lik a nyght sweuene. & nou3t leuith but for sorwe & pyne.

Fol. 30

Doughter make this thi besinesse alle thi studye & alle thi witte sette aboute this matiere, turne it ofte in thi meende. wit this meen ge thi trauail of the day: and in this take thi sleep on the nyght. And at the firste wakyng that it falle soone in thi meende Trauail is schort but the reste is endeles. to that reste brynge us he that for us deide on the roode tre.



Norwich Castle Manuscript, fol. 31

Treatise on the Pater Noster, the Lord's Prayer in Norwich Castle Manuscript:

[Fol. 58v]

ater noster qui es in celis. Oure fadir that art in heuene. Sanctis nomen tuum. Halwid be thi name.||P adveniat regnum tuum. mote thi kyngdom

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come to and be knowe. ffiat voluntas tua sicut in celo & in terra. be thi wil don as in heuene so in erthe. Panem nostrum cotidianum da nobis hodie. Graunt us dis dai oure breed & our sustynaunce dai be dai, Et dimitte nobis debita nostra sicut &nos dimittimus debitoribus nostris. And for3eue us oure dettis as we for 3eue to oure de= touris. Et ne nos inducas intemptacio nem. ||P And lede us nou3t into tempta cioun. and bondyng. Sed libera nos a ma lo. but delyuere us fro euery wikked. Amen. So mote it ben ||PThis is clepid oure lordis prayeris for oure lord ihesu crist made it and tawte it to his discipulis and it is best & berith the prayers of alle prayeris for auctorite and worschepe of hym that made it. Allso for it is schort and esyer to kunne for it conteyneth but seuene peticions. Allso for it is most sufficient for it conteyneth alle thinge that is nedful to soule and bodi to the lif of this word & to lif of the word that is to come. ||P ffor whi in this prayer we askyn seuene peticionis (5) of the wiche the thre firste schul be fulfild in the lif that is to come in heuene blisse the thre laste longyn to oure lif in this word

[59v]

the meddil petycioun longith to bothe lyuis bothe to the soule and to the bothi and ther fore in this peticioun we askyn oure eche dai bred and oure bred dai be dai. that is to seyne oure sustinaunce to bodi and soule here in this dai of grace and after in the dai of blisse of the wiche dai and fedyng seith the prophete. Saciabor cum apparuerit gloria tua.(6) ||P Lord seith he I schal be fulfeld and fed whan thi blisse schal apere whan I schal se that blisful face there as the prophete seith. ysaie lxvij. Schal be sabat of sabaat (7) for aftyr the thai of grace and of reste fro synne schal come the dai of blisse and ende les reste fro woo and trauaile also this prayere his most of my3t and most profitable for it conteyneth .vij. peticionis and prayeris a3ens the seuene dedly synnys and enfor m3th us wit the vij 3iftis of the holi gost And with the seuene vertues of the gospel and bryngith men to vij blisses that arn knet ther to in the gospel. Also this prayere conteyneth alle prayeris. ffor whi eueri praye re or it is to gete good or it is to fle wic ke. Eueri good or it is endeles good. or gostly good as grace and vertues or tem perelle good as rychessis and helthe. Eue

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ry wicked or it is now or it is past or it is to come. The foure firste peticions been to gete good the thre laste to fle wicked whan we seie oure fadir that art in heuene we seke his goode wil with plesaunt preisyng whan we seie halwid be thi name. Whe askyn and preie that the name of the fadir and of his fadirhed be confermed and stablid in his childryn. that as we clepen hym fadir. so he wil takyn us to his chil dryn that oure praiere mow the bettere be herde. Whan we seyn mote thi kyngdom come to we askyn endeles goodnesse and the kyng dom of heuene to oure mede ||PIn this prayere also we sekyn and askyn his worschepe that he be worschyppid a bowe alle thinge and knowe kyng and lord a bouyn kyng. Of kyng. lord of lordis. for that is kyngdom hath noon ende whan we seyn be thi wil doon in erthe as in heuene we aske grace and vertues to do wel and to fulfille the wil of god and to fulfelle alle maner of ri3t for the wil of god is souereyn ri3t and so uereyn trewthe. Also we aske grace to fle his offens and to do his wil in alle thyn ge wan we seie 3eue us this dai oure bred and oure liflode dai be dai we askyn tem

[60v]

peral good and oure nedful liflode. So firste aske we gostly good that longith to the worschepe of god and to helthe of the sou le. ||PAnd thanne temperal good nedful to oure bodi and ther fore god seith in the gos pel. ||P Querite primum regnum dei &c. (8). Se kith firste the kyngom of heuene and his ri3twisnesse. that is to seie gostly good grace and vertues and alle thinge tem peral nedful schal be 3oue to 3ow a3ens wickid that is passid we seie and preyei lord for 3eue us oure dettys and oure trespas as we for 3eue oure dettouris. A3ens wickid that is to come we seyn lord lede us nouth into temptacion that is to seye ne let us not falle into temp tacioun . ne ben hent in the deuelys snare ne be disceyuid be his gile. ||P Temptacioun is the deuelis net. and the fendis snare to take with manys soule. But as longe as the brid is out of the net and fre awey to fle. But whan he is sikir Inne. he may not fle with outyn helpe. Ri3th so as longe as man with staid temp tacion. so longe he is out of the tempta cion and out of the deuelis snare but whan

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he consentith thanne is he Inne. and caut in the snare ||PA3ens wickid that is now bothe bodili and gostly bode of synne and of peyne that we mow aschape it we seie delyuere vs fro euery wickid.~ Amen. So mote it be don. and be this word. Amen, is undirstonde at eche of alle vij. peticiouns and it is a confir macion therto. And it is in maner the eyghtende preiere & peticioun confer myng all the tothe. ffor eighte is a nom bre of sadnesse and stabilite as craft of nombre scheweth in kinde and amen.~ is a word of ebrew. and for dignite it was not translated no more. than alleluia. ffor amen . is godis othe in the gos pel and. alleluia. the song and the voys of aungelis. Amen.~ Signifi3t also trewthe and trewli it may also ben grek. ab a. quod est sine et mene quod est defectus. And so. Amen. greis is to seyne with oute de faute.(9) ffor the .Pater noster. is a preieres sufficyent whit oute defaute. best of alle preieres and thouh othere preieris ben goode. it schulde nouth be left therfore. Bred is best of alle metis. and thouh othere metis ben wel goode and nedful for

[61v]

3if aman ete no thyng but bred he schul de yrkyn and in cas lothin it. Gold is best of alle metalle and. 3yt for althen Iren. bras and led ben wel nedful. whete is best of alle cornis and thouh othir corn is nedful. Clothis of gold and of silk ben most precious and thouh wullene and lynene ben nedful. ~

Ater noster qui es in celis. Oure fadyr that art in heuene. God is oure fadir of alle thinge be creacion in that that he made alle thinge of nouht and is begynnere of alle thynge.He is also oure fadir be special purvyaunce and ordenaunce in that that he ordeyneth for us as a fadir for his childeryn. He is oure fadir also be wei3e of grace in that he hath takyn us to his grace and to his merci. after the hei3e offens of adam and of oure self also. And hath ordey nid us to ben eiris with his dere sone ihesu crist. in the kyngdom of heuene. But he is fadir of crist only be nature of kyn de of the godhet. and therfore only crist may propirliche clepyn hym my fadir. As only the kyngis sone schul seye my lord the kyng. and othir wel tawt schul

62

seyn oure lord the kyng. Alle we schul cle pyn god our fadir for to abate the pride of manys herte. ffor riche and pore smal and gret lord and servaunt. souereyn and sogeth. alle we han on fadir that made us alle. And sithen we hau alle on fadir alle we ben brethrin . and alle we schull leue in loue and charite as on fadris childryn. therfore seith the prophete ||P Malachi.ij.c. Qumque non pater vnus est nostrum numquid non deus unus crea uit nos quare ergo. despicitis unusquisque fratrem suum (10)||PAlle 3e han on fadir and on god that made 3ow alle of nowt whi dispise 3e thanne eche man other that is his owne brothir ||P And god seith in the gospel ||P capit . xxi. Omnes uos fratres estis unus enim est pater vester qui in celis est (11) ||P Alle 3e ben brotherin and alle 3e han on fadir that is in heuene and thouh he be fadir of alle 3et specialy he wil be clepith the fadir of the pore and of the nedi. ffadir of mercis and god of alle confort. And therfore in that he biddith vs clepyn hym oure fadir in the begynnyng. of oure preieris he wil that we preye to hym with feith. and fei3t fulli with outyn dred and doute as chil

[62v]

deryn to the fadir and ther fore seint James seith ||P Postulet in fide nichil hesitans. (12) Aman schulde askyn in fei3th not dou tyng. ||P Also we schulde praie with charite and ben in charite. and ther fore we clepyn hym oure fadir in tokne thet we schulde prayie with charite and ben in charite. and ther fore we clepyn hym oure fadir in tokne that we schulde ben al in on charite as we ben alle on fadris childryn. And not only preiere for oure self but for alle and in oure praiere seken comoun profi3t and sauacioun of alle suinge oure fadir in heuene that makith the sunne to rise to goode and to wickid and seynte reyne. to ri3tful and to unri3tful. As crist seit in the gospel. (13) Also we schulde preie with hope to spede and therfore we seyn ||P Qui es in celis. Oure fadir that art in heuene. ffor as seynt james seit. Omne datum optimum & omne donum perfectum &cetera .(14) ||PEuery 3ifte of grace and of goodnesse of vertu and of perfeccioun is come doun from aboue fro the fadir of li3tis in that he is oure fadir he is best of wil and to helpyn us & be weye of fadirhed he is bouden to helpyn vs. and in that he is in heuenys and ouer al present and beying. ||PAnd his mi3te and his wisdom ouer al endeles in that

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he can best helpyn vs. and he mai best hel pyn vs. And thouh he be ouer al 3et spe cyali he is in heuene. ffor ther is his my3t and his goodnesse and his nobleye (15) sche wid most & speciali in good folk and gostly be grace. ||P Also in oure preiere we clepyn hym oure fadir in heuene in tokne that as we ben his childryn so we schulde seke besily (16) to come to oure fadris dwellyng place. and in oure preiere askyn principali heuenli thingis and gostly thingis. for eueri kynde child wil sekyn his fadris dwellyng but for sothe he fyndit manye childryn wel on kynde. ||P And ther fore whan thei praien to hym and seyn here. Pater noster. he mai answeryn and seyn that is wretyn. Malachi .J.c. ffilius honorat patrem & seruus dominum qui timebat. Si ergo Pater ego sum ubi est honor meus et si dominus ego sum ubi est timor meus (17) ||Pthe sone be weie of kynde wurschepit his fadir and the seruant schal dreden his lord. sethyn thanne iam yowre fadir where is the wurshepe that 3e schulde do to me. And sethyn iam 3owre lord whi drede 3e me not. 3e ben wel on kynde schildryn.

[63v]

ffor whi hem that I loue ye haten that I hate 3e loue. 3e hatyn yowre bretheren 3e hatyn myn lawe and my lore. 3owre tecches and 3owre dedis schewyn that iam not 3owre fadir ne 3e not myn childryn. ffor 3e folwyn the tecches and the werkis of the fend and therfore he is 3owre fadir. Vos ex patre diabolo estis estis desideria patris vestri vultis facere &.viij. (18) Sanctificeturno men tuum||P Halwyd be thi name and wor schepid be thi name this is the firste petycioun in the wiche we preie that as he is oure fadir and fadir of mercy. So he wil schewe fadirhed to vs hauyng marcy on vs and 3eue vs grace so to don that we mow ben his schildryn and worthi li cleymyn hym for owre fadir that the heritage of heuene blysse pase no3t awey from us for owre vnkendenes How many wyse is the name of god disposed be ydolatrie whan men trostyn more mawmettis in sorserye & astro nomye in charmys & wychecraft than thei doon in god. Whos name is souerey ne mi3ht souereyn wisdom souereyn goodnes souereyn treuth (19) ||P Also the na me of god is dispised by perjurye veyn

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othis dispitous & horrible othis & therfore he sett. Non assumes nomen dei tui in uanum &c. exod. xx. c. (20) Thow schalt not take god dys name in veyn for owre lord schal no3t hau hym as for ungilty that taketh goddis name veynliche & he schal no3t passe vnpunschyd. ||P Non perjurabis in nomine meo nec pollues nomen dei tui. Leuitis xix. c (21) ||Pthow schalt no3t forsweryn the in myn name ne thow schalt no3t defyle the name of thi god. ||P Also god is dispised be wikked leuynge of cristene peple whan cristen peple that bereth the name of crist lyuyn no3t after cristes lawe but werse than hethen peple & with here wikked dedys as seynt Poul seith thei forsaken the feyth of crist & here cristendom. And therfore crist seit ||P Per vos nomen meum blasphe matur in gentibus tota die . Euery day myn name is schamyd & dispised among hethen men. be 3ow & 3oure wikked ly uyng. And therfore that the name of god schulde no3t be dispised. but wor schiped in holynes aboue alle names we seyn. Sanctificetur nomen tuum . Hal wed & worschiped be thi name that is to seyne graunt vs grace nothing to doon

[64v]

ne to welyn ne to thinken. wher by thi name schulde be onworschiped & so we axen that he bad vs in the lawe whan he seide. Sancti estote qui ego sanctus sum . be 3e holy ||P ffor I am holy & in the gospel he seith. Estote misericordes sicut Pater vester misericordes est. ||P Be 3e merciful as 3our fader is mer cyful. Al holy writ scheweththat the na me of god is holy whiche name is cle pyd vp on vs. In that we be clepyd goddis peple & cristene man whan that we sche wen this in dede & lyuen holiliche after oure holy name that we han taken of god than is this name halwed & in ded sche wid & bid & therfore this woord sanctificetur is maad of. sanctus& facio xvi. or fio is [?] & so in this praiere whan we seyn||P Sanctificetur nomen tuum. We asken that this name wiche is so holy in hym selfe schulde be holy & halwid in vs that han taken that name & worschipid with oure goode ly uynge & no3t dispisid ne defiled ne re proued be oure wicked lyueris & namly foule sweuyng swereris. He may seyn that is wretyn. Malachi. I. c. Vos pollu istis nomen meum & in ysaia lii.c. Tota die per vos nomen meum blasphematur.(22)

65

||P 3e han defiled myn name. And be 3ow al day myn name is scorned & dispisid. Adve niat regnum tuum, Mote thi kyngdom come to the kyngdom of god is holy [name] cherche in erthe & Also holy cherche in heuene. Also ri3th seith in herte. Also holy write in boke. And also grace. Soo in this askynge we praye that his kyngdom of holy chirche in erthe. the wiche is heere in travaile sorwe & care mote come to this kyngdom in he uene to been in reste ioye & blisse. that it be sone fulfild that he hi3hte vs in the gospel whan he seide. ffiet unum ouile & unus pas tor ther schal been on folde & on schepherde (24) this schal ben fulfilled at the day of dome whan crist schal clepyn his kyngdom in erthe to his kyngdom in heuene seyngge. ||P Venite benedicti patris mei percipite vobis regnum patrum ab origine mundi. Come 3e my fadris blissed children & taketh the kyngdom that was ordeyned to 3ow fro the begynnyng of the world. In this kyng dom as he seith in the gospel alle ri3thful schul schyne as bry3t as the sonne than schal there be on folde & on schepherde on kyng & on kyngdom. ffor thanne all place [?] schal cese as seynt Poul seith, liv. ad cor. v.c.

[65v]

And therfore thei that seyn that it schulde be fulfild here aforn the dom thei been folys for holi cherche in erthe schal neuere come to so fewe ne be so perfi3t that on prelat & on schepherpe schulde suffyce. ||P Also in this askyng we preye that the kyngdom of feith mote come to sy3t that we mow knowe & see at ey3e that we now bileue & see god in his face in whom now we beleuyn & hopyn. ffor as the gospel seith it es endeles lyf & endeles joie to see the fadir of heuene & his sone Ihesu & the holi gost. ||P Also in this askyng we praie that knowyng of holy writ wiche for here falshed is taken awey fro the Iewes that thei mow no3t understonde it as the gospel seith mow we co me to the undirstondyng of cristene people that thei mow perfi3t ther Inne & kepyn it bettere than the Iewis dedyn. Also we preye in this peticion that the kyngdom of grace mote come to us that god regne in us & we in hym thro charite. ffor seint john seit that god is charity & wo so dwellith in charite he dwellith in god & god in hym and than is it fulfilled that god seith in the gospel Regnum dei intra vos est The kyng dom of god is with Inne 3ow. ffor these skiles

[66]

we seyn Adveniat regnum tuum. But mekil folk makyn this prere unworthiliche as co= veytous folk & prowd folk that seken ny3t & day to be grete in the world be gyle in fals hed & ouer ledyng of here brethere & here euen cristene & a litle or no3t trauayle to han the kyngdom of heuene they sekyn it no3t ne thei coueytyn it no3t. Of this manere of folk he seith ||PIpsi regnauunt & non ex me principes extiterunt & non cog noui. Osee. viij. ca ||P thei han regned & no3t of me be myn ordynance thei were princes & lordes & 3 knowe it no3t that is

Fol. 71v [Christ gave sacrament to Judas, did not excommunicate him for sin.]

Fol. 72v

The same mesure that 3e metyn to 3our euencristene be the same it schal be mote a3en to 3ow 3if that 3e for 3eue 3our euencristene here trespas & here defautes god schal for 3eue 3ow your tres pas & 3our synnes 3if 3e for 3eue no3t god schal not for 3eue 3ow.

Fol. 74v

||P Also it is nedful to make man and woman to knowe himself & his freelte

Fol. 78v

. . . iusti sedes est sapiencie.  ffor as seith holy write the soule of the ry3tful man or womman is the see & dwelling of endeles wisdom that is goddis sone swete ihe If we been besy & doon our deuer to fulfille the wil of god & his pleasaunce thanne loue we hym wit al our my3te

Anima iusti sedes est sapiencie: Proverbs 10.25b; cited, Gregory, Hom. XXXVIII in Evang. PL 76, 1282; John Whiterig, Contemplating the Crucificion; Walter Hilton in Westminster Manuscript; integral to Julian of Norwich's thought, to her conversation with Margery Kempe from Lynne.

Fol. 88

Legitur in cronicis Romanorum quod tempore Antoniani Imperatoris in ciuitate romana accidebat pestilencia maxima. . . .

[Four philosophers summoned by the Emperor Antony in time of plague prophesy to him the following:]

Primus dixit.

Gift is domyna.
Gyle is chapman.
The grete hold no law.
Servants have no awe.


Secundus dixit.

Wit is turned to treachery.
Love into lechery.
Holiday into Gluttony.
Gentry into villainy.


Tertius dixit.

Wisemen arn forstorned.
Wedewis for3erned
Grete men arn forglosed
& smale men born down & myslosed.


Quartus dixit.

Lordis waxen blynde.
Kensmen been unkynde.
Deth is out of mynde.
& treuthe may no man finde.

Apistle of sent Jerom sent to a mayde demetri  ade. that hadde uowed chastite to our lorde ihesu criste~ He first besyness  and the firste studie of a mayden   oweth to be knowen the wille                 of oure lorde and for to enquere  besilie what pleseth hym and what displeceth hym. So that after the biddynge of the apostle  che myghte yelde hir seruice to ihesu criste  quemeful and resonabili: and that alle the  wurse of hir leuynge myghte be ordeyned  after the rewle of his wordes. It is impossible  any man to plese hym that knoweth not what  shulde plese hym. ffor it falleth often that he  offendeth and greueth in maner of seruynge: that hath not lerned how he oweth to serue.  And thow3 it be more or better for to do  goddes wille than only for to knowe it:  neuertheles it is behovely first to knowe it  and liuen for to fulfille it in dede. Knowynge  god before dede as in ordre. ffor with oute  knowynge dede it is not profitable. And  therfore the prophete seith thus.He that  knoweth not schal not be knowen. And therfore be not vnconnynge. but be wise and  understandeth what is goddes wille. The  beginnynge of wisdome is for to knowe what  is the biddynge of god for to do. In holy writte

Thenk on seint Cecile & doo as sche dede. for sche haar euere in herte in here brest woordis of the gospel. and of holy writ and neither nyght ne day sche stynted fro prayeris & fro god dis woordis

no man more bounden for to esschewe alle un                                                                 leefull thynges that is to seuye alle thynges that is contrarie to the lawes of oure lorde. thanne he that hath forsaken and made his auowe to almy3ti god for to kepe hym chaste in bodi and soule. as thow hast. |And ther fore dow3ter. if thow wilt be the trewe spouse of Oure lorde thenke her on. |ffor  ther is noman so straytely bowndyn to fulfylle the comoun comandemen tis of god as he is that for loue of perfeccoun & for plesaunce of crist purposeth & auoueth for to do more & better than is comaunded. |Therfore he that wilfulli byndeth hym self to kepe goddes counseil. |Wonder besy he oweth to be mekil more to kepe goddis bydding. |ffor that on is a dede of perfeccoun that only standeth in a mannys frewil er than he byndeth him ther to that other is nedful to be don. |Of chastite it is wretin thus. |He that may take take. |But of comoun rithwisnes is it not wretin thus [and] counseylende he that may do good do. |But thus it is said of oure lord Ich a tre that wich man[e] that maketh no goode frute that is doth no good dede. chal be hewyn doun & castin in the fire. |Behold now good dou3ter what dif ference is a twixen conseil & biddyng. that on longeth to special persones. |That other comprehendith

Notes

Saint Bride and Her Book: Birgitta of Sweden's Revelations Translated from Latin and Middle English with Introduction, Notes and Interpretative Essay. Focus Library of Medieval Women. Series Editor, Jane Chance. xv + 164 pp. Revised, republished,  Boydell and Brewer, 1997. Republished, Boydell and Brewer, 2000. ISBN 0-941051-18-8

To see an example of a page inside with parallel text in Middle English and Modern English, variants and explanatory notes, click here. Index to this book at http://www.umilta.net/julsismelindex.html

Julian of Norwich. Showing of Love: Extant Texts and Translation. Edited. Sister Anna Maria Reynolds, C.P. and Julia Bolton Holloway. Florence: SISMEL Edizioni del Galluzzo (Click on British flag, enter 'Julian of Norwich' in search box), 2001. Biblioteche e Archivi 8. XIV + 848 pp. ISBN 88-8450-095-8.

To see inside this book, where God's words are in red, Julian's in black, her editor's in grey, click here. 

Julian of Norwich. Showing of Love. Translated, Julia Bolton Holloway. Collegeville: Liturgical Press; London; Darton, Longman and Todd, 2003. Amazon ISBN 0-8146-5169-0/ ISBN 023252503X. xxxiv + 133 pp. Index.

 
'Colections' by an English Nun in Exile: Bibliothèque Mazarine 1202. Ed. Julia Bolton Holloway, Hermit of the Holy Family. Analecta Cartusiana 119:26. Eds. James Hogg, Alain Girard, Daniel Le Blévec. Salzburg: Institut für Anglistik und Amerikanistik Universität Salzburg, 2006.

Anchoress and Cardinal: Julian of Norwich and Adam Easton OSB. Analecta Cartusiana 35:20 Spiritualität Heute und Gestern. Salzburg: Institut für Anglistik und Amerikanistik Universität Salzburg, 2008. ISBN 978-3-902649-01-0. ix + 399 pp. Index. Plates.

Teresa Morris. Julian of Norwich: A Comprehensive Bibliography and Handbook. Preface, Julia Bolton Holloway. Lewiston: Edwin Mellen Press, 2010. x + 310 pp.  ISBN-13: 978-0-7734-3678-7; ISBN-10: 0-7734-3678-2. Maps. Index.

Fr Brendan Pelphrey. Lo, How I Love Thee: Divine Love in Julian of Norwich. Ed. Julia Bolton Holloway. Amazon, 2013. ISBN 978-1470198299

 

Julian among the Books: Julian of Norwich's Theological Library. Newcastle upon Tyne: Cambridge Scholars Publishing, 2016. xxi + 328 pp. VII Plates, 59 Figures. ISBN (10): 1-4438-8894-X, ISBN (13) 978-1-4438-8894-3.

Mary's Dowry; An Anthology of Pilgrim and Contemplative Writings/ La Dote di Maria:Antologie di Testi di Pellegrine e Contemplativi. Traduzione di Gabriella Del Lungo Camiciotto. Testo a fronte, inglese/italiano. Analecta Cartusiana 35:21 Spiritualität Heute und Gestern. Salzburg: Institut für Anglistik und Amerikanistik Universität Salzburg, 2017. ISBN 978-3-903185-07-4. ix + 484 pp.

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