By Sarah Salih, Denise N. Baker
Julian of Norwich the best-known of the medieval mystics this present day. The textual content of her Revelation has circulated consistently because the 15th century, however the 20th century observed a tremendous growth of her attractiveness. Theological or literary-historical stories of Julian may perhaps comment in passing on her attractiveness, yet none have tried a close research of her reception. This assortment fills that hole: it outlines the whole reception background from the extant manuscripts to the current day, taking a look at Julian in devotional cultures, in modernist poetry and present-day renowned literature, and in her iconography in Norwich, either as a pilgrimage website and a vacationer allure.
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Extra resources for Julian of Norwich's Legacy: Medieval Mysticism and Post-Medieval Reception (The New Middle Ages)
Colledge and Walsh, introduction to A Book of Showings, p. 8. 6. Marion Glasscoe, introduction to Julian of Norwich, A Revelation of Love (Exeter: University of Exeter Press, 1976), p. viii [vii–xviii]. 7. On Cressy, see now Patricia C. com/view/article/6676, accessed January 3, 2008]. 8. S. Cressy (1670), sig. A3r. 9. So-called after its most recent known location, St John’s College, Upholland, Lancashire. Its current whereabouts are unknown. 10. George Hargreave Parker, preface to Sixteen Revelations of Divine Love, Made to a Devout Servant of Our Lord Called Mother Juliana (Leicester: Crossley, 1843), p.
10 This is not quite true. Parker also modernized, or rather regularized to nineteenth-century usage, Cressy’s use of capital letters and removed Cressy’s glosses from the margins, gathering them together at the end of the text to form a “glossary of obsolete words and phrases,” as he describes it. But he mainly reproduced Cressy’s punctuation and paragraphing and tried to give a typographic equivalent of the original ornamentation. He also kept at least two glaring errors in the text itself. ” He was followed uncritically by Parker.
He was vicar of a parish in Bethnal Green, in the slums of London. His other publications were an edition of a treatise by John Eaton (1575–1641), strongly Protestant in its theology, and a pamphlet, Letters on the Great Revolution of 1848, in which he argued that the liberal revolutions that occurred throughout Europe in that year were masterminded by the Pope as a plot to bring all of the continent under his sway. The only cohesive factor to all three publications, then, seems to be a strong antiRoman Catholicism.