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Julian of Norwich, Her Showings and Its Contexts, Website © Julia Bolton Holloway, 1997
A JULIAN MANUSCRIPT IN NORWICH CASTLE?
St Birgitta at Prayer, Revelationes, Lubeck: Ghotan, 1492
{For 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. These women's apostolate of the scribe 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 Showings 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, 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 from St Jerome [actually Pelagius] to the Maid Demetriade who had vowed Chastity', a 'Treatise on the Seven Deadly Sins', a 'Treatise on the Pater Noster', and the 'Pore Caitif'. It uses similar dialect forms as are found especially in the Sloane Manuscripts chapter headings to the Julian Showings, 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 //.
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 Showings, 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 Showings 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 Showings. The theological cast of its thought definitely aligns it with that of Julian of Norwich.
The transcription of the manuscript is in progress. The hard copy booklet which may be ordered from juliana@tin..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 of sent Jerom sent to a mayde demetriade. that hadde uowed chastite to our lorde ihu criste
The first besyness and the firste studie of a mayden owex to be knowen the wille of oure lorde and for to enquere belike what plesex hym and what displecex hym. So that after the biddynge of the apostle che myghte yelde hir seruice to ihu 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 knowex not what chulde plese hym. ffor it fallex often that he offendes and greuex in maner of seruynge: that hav not lerned how the owex to serue. And thowgh 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 orde. fforwithoute knowynge dede it is not profitable. And therfore the prophete seru uus. He that knowes not schal not be knowen. And therfore be not vnconnynge. but be wise and understandex 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 dowter, if thow wilt be the trewe spouse of oure lorde thenke ther on .p.feccoun. [perfection]
Behold now good doughkter what difference is atwixen consell & biddyng
Fol. 4,
on foolish virgins.
Fol. 4v
ffor whi thou hast refused likyng of wedlock. besynesse & berynge of childre pride of richesse. pompe of wordeli array. Coveytice of delices. Soo that thou may seye sumwhat with the apostle this the werdis crucifyed and claym to me & I to it
Fol. 5v
It is schame to us to beholde now seculer men ouer pasen us. for thei arn more coueytouse of erthen richesses than we arn of heuenly richesse.
Fol. 5v-6
And we that shulden ben goddis seruauntes arn slowgh & 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 licour of cristes loue. the more generous [pencilled correction] & thristy. We schulde be for to seke moore aftir it. Blissed be alle tho that hungryn & drustyn rightwisnes. for thei schud be fulfilled. Nout here. but in the blisse of heuene. Now thanne sighen 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 perfeccounof elde than thei may come to this perfeccoun of vertues.
Fol. 23
[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 might out crepe in and de us with his venym. Now he fondex for to sitte in oure eyghe. Now in oure eerys now . . . [tongue, head, hands] now in our 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 thy lifte syde & [10,000] fro thi ryghte side.
we be euere buxom to god fulfilled his wil
Fol. 26v
Thenk on seint Cecile & doo as sche dede. for sche haad 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 goodis woordis.(4)
[Sing with David]
Fol. 28
Alle the tribulaciun 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. & nought 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 meende 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.
ffiat uoluntas tua sicut in celo & in terra
Fol. 59v
Lord seith he I schal be fulfeld and fed whan the blisse schal apere whan I schal se that blisful face there as the .p.phete [prophet] seith ysaie lxvij. schal be sabat of sabaat for aftyr the dai of grace and of rest fro synne schal come the dai of blisse and ende= les reste fro woo and trauaile.(5)
Treatise on the Pater Noster [Lord's Prayer in Norwich Castle Manuscript]:
[Fol. 58v]
Pater noster qui es in celis. Oure fadir that art in heuene. Sanctis nomen tuis. Hallwid be thi name. // 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 forgeue us oure dettis as we for geue to oure de= touris. Et ne nos inducas intemptacio nem. //And lede us nought into tempta cioun. and boudyng. Sed libera nos a malo. but delyuere us fro euery wikked. Amen. So mote it ben // this is clepid oure lordis prayeris for oure lord ihesu crist made it and tawte it to his discipulis and it is best & berith the prayrys of alle prayeris for auctorite and worshepe of hym that made it. Also for it is schort and esy to kunne for it conteyneth but seuene peticiouns. Also for it is most sufficient for it conteyneth alle thynge that is nedful to soule and bodi to the lif of this word & to lif of the word that is to come. // ffor whi in this prayer we askyn seuene peticionis (6) of the wiche the thix 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.(7) // Lord seith he I schal be fulfeld and fed when thi blisse schal apere whan I schal se that blisful face there as the prophete seith. ysaie lxvij. Schal be sabat of sabaat (8) 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 myght and most profitable for it conteyneth .vij. peticionis and prayeris agens the seuene dedly synnys and enfor myth us wit the vij giftis 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. Everi good or it is endeles good. or gostly good as grace and vertues or tem perelle good as rychessis and helthe. Eue
60
ry wicked or it is now or it is past or it is to come. The foure firste petitions 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 com to we askyn endeles godnesse and the kyng dom of heuene to oure mede // In this prayere also we sekyn and askyn his worschepe that he be worschyppid a bowe alle thynge 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 right for the wil of god is souereyn right and so uereyn trewthe. Also we aske grace to fle his offens and to do his wil in alle thyn ge wan we seie geue 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. // And thanne temper al good nedful to oure bodi and ther fore god seith in the gos pel. // Querite primum regnum dei &c. (9). Se kith firste the kyngom of heuene and his rightwisnesse. that is to seie gostly good grace and vertues and alle thinge tem peral nedful schal be goue to yow agens wickid that is passid we seie and preyen lord for geue us oure dettys and oure trespas as we for geue oure dettouris. agens wickid that is to come we seyn lord lede us nouth into temptatcion 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. // 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. Righth 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
61
he consentith thanne is he Inne. and caut in the snare //Agens wickid that is now bothe bodilu 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 done. and by 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 confir myng all the tother. 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 all a. ffor amen . is godis othe in the gos pel and. allia . the song and the voys of aungelis. Amen. Signifight also trewye and trewli it may also ben grek. ab a. quod est sme et meue quod est defectus. And Amen. greis is to seyne with oute de faute.(10) 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]
if man ete no thyng but bred he schul de yrkyn and in cas lothyn it. Gold is best of alle metalle and. yt 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. [ornament]
PAter noster qui es in celis. Oure Ffadyr 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 our 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 weighe of grace in that he hath takyn us to his grace and to his merci. after the heighe 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 godhed. 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 han alle on fadir alle we ben brethrin . and alle we schull leue in loue and charitie as on fadris childryn. therfore seith the prophete // Malachi.ij.c. Qumque non pater vnus est nostrum numquid non deus unus crea uit nos quare ergo. despicitis unusquisque fratrem suum (11) // Alle ye han on fadir and on god that made yow alle of nowt whi dispice ye thanne eche man other that is his owne brothir And god seith in the gospel // cat . xxi. Omnes uos fratres estis unus enim est pater vester qui in celis est (12) // Alle te ben brotherin and alle ye han on fadir that is in heuene and thouh he be fadir of alle yet specialy he wil be clepith the fadir of the pore and of the nedi. ffadur of mercis and god of alle comfort. 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 feight fulli with outyn dred and doute as chil
[62v]
deryn to the fadir and ther fore seint James seith // Postulet in fide nichil hesitans. (13) Aman schulde askyn in feighth not dou tyng. // Also we schulde praie with charite and ben in charite. and ther fore we clepyn hym oure fadir in tokne thet we schulde ben al 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 profight and sauacioun of alle suinge oure fadir in heuene that makith the sunne to rise to goode and to wickid and seynte reyne. to rightful and to unrightful. As crist seit in the gospel. (14) Also we schulde preie with hope to spede and therfore we seyn // Qui es in celis. Oure fadir that art in heuene. ffor as seynt james seit. Omne datum optimum & omne donum perfectum & ca .(15) // Euery gifte of grace and of goodnesse of vertu and of perfeccioun is come doun from aboue fro the fadir of lightis in that he is oure fadir he is best of wil and to helpyn us & be weye of fadirhed he is bounden to helpyn vs. and in that he is in heuenys and ouer al present and beying. // And his mighte and his wisdom ouer al endeles in that
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he can best helpyn vs. and he may best hel pyn vs. And thouh he be ouer al yet spe cyali he is in heuene. ffor ther is his myght and his goodnesse and his nobleye (16) sche wid most & speciali in good folk and gostly be grace. // Also in oure preiere we clepyn hym oure fadir in heuene in tokne that as we ben his childryn so we schulde seke besily (17) to come to oure fadris dwellyng place. and in oure preiere askyn principali heuenli thyngis and gostly thyngis. for eueri kynde child wil sekyn his fadris dwellyng but for sothe he fyndit manye childryn wel on kynde. // And ther fore whan thei praien to hym and seyn here. Pater noster. he mai answeryn and seyn thast 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 (18) // the sone be were of kynde wurshepit his fadir and the seruant schal dreden his lord. sethyn thanne iam yowre fadir where is the wurshepe that ye schulde do to me. And sethyn iam yowre lord whi drede ye me not. ye ben wel on kynde childryn.
[63v]
ffor whi hem that I loue ye haten that I hate ye loue. ye hatyn yowre bretheren ye hatyn myn lawe and my lore. yowre tecches and yowre dedis schewyn that iam not yowre fadir ne ye not myn childryn. ffor ye folwyn the tecches and the werkis of the fend and therfore he is yowre fadir. Vos ex patre diabolo estis estis desideria patris vest ri vultis facere &.viij. (19) Sanctificetur nomen tuum // 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 geue vs grace so to don that we mow ben his schildryn and worm li cleymyn hym for owre fadir that the heritage of heuens blysse pase noght 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 don in god. Whos name is souerey ne might souereyn wisdom souereyn goodnes souereyn treuth (20) //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. (21) thow schalt not take god dys name in veyn for owre lord schal noght hau hym as for ungilty that taketh goddis name veynliche & he schal noght passe vnpunschyd. // Non perjurabis in nomine meo nec pollues nomen dei tui. Leuitis xix. c (22) // thow schalt noght forsweryn them myn name ne thow schalt noght defyle the name of thi god. // Also god is dispised be wikked leuynge of cristene peple whan cristen peple that bereth the name of crist lyuyn noght after cristes lawe but werse than hethen peple & with here wikked dedys as seynt Poul seith thei forsaken the feyth of crist & there cristendom. And therfore crist seit // Per vos nomen meum blasphe matur in gentibus tota die . Euery day myn name is schamyd & dispised among heÿyuen men. be yow & youre wikked ly uyng. And therfore that the name of god schulde noght be dispised. but wor sciped in holynes aboue alle names we seyn. Sanctificetur nomen tuum . Hal wed & worschiped be thi name that is to seyne graunt vs grace nothyng to doon
[64v]
ne to welyn ne to thynken. wher by thi name schulde be vnworschiped & so we axen that he bad vs in the lawe whan he seide. Sancti estote qui ego sanctus sum . be ye holy // ffor I am holy & in the gospel he seith. Estote misericordes sicut Pater vester misericordes est. // Be ye merciful as your fader is mer cyful. All holy writ scheweth that 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. & so in this praiere whan we seyn // 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 & noght 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.(23)
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// Ye had defiled myn name. And be yow al day myn name is scorned & dispisid. Adveniat regnum tuum, Mote thi kyngdom come the kyngdom of god is holy name cherche in erthe & Also holy cherche in heuene. Also righth 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 highte vs in the gospel whan he seide. ffiet unum ouile & unus pastor 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. // Venite benedicti patris mei percipite vobis regnum patrum ab origine mundi. Come ye my fadris blissed children & taketh the kyndgom that was ordeyned to yow fro the begynnyng of the world. In this kyng dom as he seith in the gospel all righthful schul schyne as bryght 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 neuer come to so fewe ne be so perfight that on prelat & on schepherpe schulde suffyce. // Also in this askyng we preye that the kyngdom of feith mote come to syght that we mow knowe & see at eyghe that we now bileue & see god in his face in whom now we beleuyn * hopyn. ffor as the gospel seith it es endeles lyg & endeles joie to see the fadir of heuene & his sone Ihu & the holi gost. Also in this askyng we praie that knowyng of holu writ wiche for here falshed is taken awer fro the jewes that their mow noght undrstonde it as the gospel seith mow we come to the undeirstondyng of cristene people that thei mow perfight ther inne & kepyn it bettere than the jewis dedyn. Also we preye in this petitcion 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 kyngfom og god is withinne yow. ffor these skiles fol 66 we seyn Adveniat regnum tuum. But mekil folk makyn this prere unworthiliche as coveytous folk & prowd folk that seken nyght & day to be grete in the world be gyle in falshed & ouer ledyng of here brethere & here euen cristene & a litle or noght trauaule to han the kyngdom of heuene they sekyn it noght ne thei coueytyn it noght. Of this manere of folk he seith regnauunt & non ex me principes e. . .
Fol. 71v [Christ gave sacrament to Judas, did not excommunicate him for sin.]
Fol. 72v
the same mesure that ye metyn to your euencristene be the same that schal be mete agen to yow.
Fol. 74v
Also it is nedful to make man and woman to knowe himself & his freelte
Fol. 88
Legitur in cronicii Romanorum quod tempore Antonini Imperatoris in civitate romane accidebat pestilencia . . . .
1. Compare with Julian's Showings, Paris Manuscript, fols. 121v-122 (henceforth cited as P121v, etc), on biddings and forbiddings.
2.Compare with Julian's Showings on thirst, P29v, 33, 50, 55, 55v, 56, 72, 108, 136; and taste, P8; also her use of the word `behoveley', P50.
3. Compare with similar use in Cloud of Unknowing, EETS 218.97:4, here clearly used to a woman reader.
4. Compare with Julian's Showings, Amherst Manuscript, fol. 97v (A97v).
5. Hebrew knowledge, sabbath of sabbaths, Jubilee Year when slaves were freed, debts forgiven and the land lay fallow. Likely penned by Adam Easton who taught Hebrew at Oxford University, and who owned Rabbi David Kimhi's Miklol, 'Perfection'.
6. Julian similarly begins her Showings in its Long and Short Texts with three petitions, as if recalling this teaching.
7. Psalm 16.15 'Ego autem in justitia apparebo conspectui tuo: satiabor cum apparuerit gloria tua'.
8. Isaiah 66.23 'et sabbatum ex sabbato'.
9. Luke 12.13 'Verumtamen quarite primum regnum dei, et justitiam ejus: et haec omnis adjicientur vobis'.
10. This 'Amen' section discusses the Hebrew meaning of the word; that in the Cambridge University Library Hh.I.12 Manuscript, with Sheen/Syon connections, at folios 8-8v, does not.
11. Malachi 1.10 'Numquid non pater unus omnium nostrum? numquid non Deus unus creavit nos? quare ergo despicit unusquisque nostrum fratrem suum, violans pactum patrum nostrorum', echoed in Matthew 23.9, Ephesians 4.6.
12. Matthew 23.8-9 'Vos autem nolite vocare Rabbi: Unus est enim Magister vester, omnes autem vos fratres estis, Et patrem nolite vocare vobis super terram: unus est enim Pater vester, qui in coelis est'.
13. James 1.6 'Postulet autem in fide nihil haesitans'.
14. Matthew 5.45.
15. James 1.17 'Omne datum optimum, et omne donum perfectum desursum est, descendens a Patre luminum, apud quem non est transmutatio, nec vicissitudinis odumbratio'.
16. Julian, Showings, clear parallel, 'And his nobley. And his goodnes', P97. See also P13v, 134v.
17. Julian, Showings, clear parallel, 'and now it plesith god we seke him besily' P23. See also P10,19v.
18. Malachi 1.6.
19. John 8.44.
20. Similar wording as in Deonise Hid Diuinite's prayer, Julian's Showings, passim.
21. Exodus 20.7.
22. Leviticus 19.12.
23. Malachi 1.11-12, Isaiah 52.5.
24. John 10.16. Compare with Julian on Church unity.
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