By Sarah Salih, Denise N. Baker
Julian of Norwich the best-known of the medieval mystics this day. The textual content of her Revelation has circulated continuously because the 15th century, however the 20th century observed an immense enlargement of her acceptance. Theological or literary-historical reports of Julian may well comment in passing on her reputation, yet none have tried an in depth research of her reception. This assortment fills that hole: it outlines the whole reception heritage from the extant manuscripts to the current day, Julian in devotional cultures, in modernist poetry and present-day renowned literature, and in her iconography in Norwich, either as a pilgrimage web site and a vacationer allure.
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11. Parker, preface to Sixteen Revelations of Divine Love, p. vii. 12. Parker, preface to Sixteen Revelations of Divine Love, pp. vii–viii. 13. Henry Collins, Difficulties of a Convert from the Anglican to the Catholic Church (London: Dolman, 1857), p. 14. 14. Henry Collins, preface to Revelations of Divine Love, Shewed to a Devout Anchoress, by Name, Mother Julian of Norwich (London: T. Richardson and Sons, 1877), p. xiv [xii–xxi]. 15. Collins, preface to Revelations of Divine Love, p. xiv. 16.
G. ” In so doing, Cressy adapts and transforms Julian’s own original sense, along with the sense of enclosedness with which Julian links it.
44 At the other extreme, the 2006 edition of Julian’s complete oeuvre produced by Nicholas Watson and Jacqueline Jenkins was not presumably designed with students in mind. 47 It even goes to the extent of reproducing the page rulings J U L I A N O F N O RW I C H A N D H E R C H I L D R E N T O D A Y 23 of the Westminster and Paris Manuscripts and it keeps long “s” as well as thorn and yogh. If over a decade ago I could associate Julian with a possibly childless Lady Macbeth, perhaps now she looks more like the old woman who lived in a shoe, who had so many children she (or we) did not know what to do.