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By of Norwich Julian;Edmund Colledge;James Walsh

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86). This indicates plainly why the allegory does not appear in the short text: when that was written^ she did not understand the example, which was mysty, and therefore thought that it could be treated as indefferent, that it could be omitted and forgotten. But this was not what happened. She has just before written of the 'three properties' of her showings: the first, that from their very reception she had had from them 'the beginning of teaching', the second, that she continued to receive further enlightenment, the third that alle the hole revelation fro'the begynnyng to the ende ...

S. E. Colledge: 'Margery Kempe' (in Pre-Reformation English Spirituality, ed. J. Walsh, 116 By E. I. Watkin, reviewing Pre-Reformation English Spirituality (Downside Review 84, 1966, 99-102). 117 Norfolk and Norwich Records Office REG/ 4 Liber 8, f. 135'. We are indebted to Frank Sayer for identifying Caister's will and having it copied for us. VIII JULIAN'S INTELLECTUAL FORMATION 43 others as we have seen that Julian did. According to Tanner's evidence, there was after her time a marked increase in their numbers in Norwich.

Drily he remarks that canon law defines that 'the goods of the Church are the goods of the poor'. There are no bequests to solitaries, Julian or anyone else, or to their servants, nothing for the religious orders, no careful provisions for prayers for his own soul, no treasured devotional manuals or pious books to be passed on. Caister, we may surmise, would have been the same holy man had he lived on a mountain top instead of in the Norwich of his days. Nor can we be sure that every man and woman dedicated to the solitary life would edify 114 115 221).

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