as [by virtue] of, [out] of rather than changed into through or from). The editor has desired to follow the rule of never omitting a word from the Manuscript, and of enclosing within square brackets the very few words added. It may be seen that these words do not alter the sense of the passage, but are interpolated with a view to bringing it out more clearly, in insignificant references (e.g. “in this [Shewing] “), and once or twice in a passage of special obscurity (see chap. xlv).
NOTE AS TO THE LADY JULIAN, ANCHORESS AT ST JULIAN’S, AND THE LADY JULIAN LAMPET, ANCHORESS AT CARROW
IN Carrow Abbey, by Walter Rye (privately printed, 1889), is given a list of Wills, in which the name of the Lady Julian Lampet frequently occurs as a legatee between the years 1427 (Will of Sir John Erpingham) and 1478 (Will of William Hallys). Comparing the Will of Hallys with that of Margaret Purdance, which was made in 1471 but not proved till 1483, and from which the name of Lady Julian Lampet as a legatee is stroked out, no doubt because of her death, we find evidence that this anchoress died between 1478 and 1483. As even the earlier of these dates was a hundred and thirty-six years after the birth of the writer of the “Revelations,” who in May 1373 was over thirty years of age, the identity of the “Lady Julian, recluse at Norwich,” with the Lady Julian Lampet, though it has naturally been suggested, is surely an impossibility. There were anchorages in the churchyards both of St Julian’s, Conisford (which belonged to the nuns of Carrow in the sense of its revenues having been made over to them by King Stephen for the support of that Priory or “Abbey “), and of St Mary’s, the Convent Church of the nuns. See the Will of Robert Pert—proved 1445—which left “to the anchoress of Carhowe z., to ditto at St Julian’s 1s.,” and that of the Lady Isobel Morley, who in 1466 left bequests to “Dame Julian, anchoress at Carrow, and Dame Agnes, anchoress at St Julian’s in Cunisford”—no doubt the same Dame Agnes that is mentioned by Blomefield as being at St Julian’s in 1472. This Agnes may have been the immediate successor of Julian the writer of the “Revelations,” who is spoken of as “yet in life”—as if in great age—in 1442, when she would be a hundred years old.
Perhaps the almost invariable use of the surname of the Carrow Dame Julian (who was, no doubt, of the family of Sir Ralph Lampet—frequently mentioned by Blomefield and in the Paston Letters) may go to establish proof that there had been before her and in her earlier years of recluse life another anchoress Julian, who most likely had been educated at Carrow, but who lived as an anchoress at St Julian’s, and was known simply as Dame or “the Lady” Julian.
From Blomefield’s History of Norfolk, vol. iv. p. 524: “Carhoe or Carrow stands on a hill by the side of the river, about a furlong from Conisford or Southgates, and was always in the liberty of the City [of Norwich]…. Here was an ancient Hospital or Nunnery, dedicated to Saint Mary and Saint John, to which King Stephen having given lands and meadows without the South-gate, Seyna and Lescelina, two of the sisters, in 1146 began the foundations of a new monastery called Kairo, Carrow, Car-hou, and sometimes Car-Dieu, which was dedicated to the Virgin Mary and Saint John, and consisted of a prioress and nine (afterwards twelve) Benedictine black nuns.... Their church was founded by King Stephen and was dedicated to the Blessed Virgin, and had a chapel of St John Baptist joined to its south side, and another of St Catherine to its north; there was also an anchorage by it, and in 1428 Lady Julian Lampet was anchoress there.” …“This nunnery for many years had been a school or place of education for the young ladies of the chief families of the diocese, who boarded with and were educated by the nuns.”
From Dr. Jessopp’s Visitations of the Diocese of Norwich, 14921532, Introduction, p. xliv.: “The priory of Carrow had always enjoyed a good reputation, and the house had for long been a favourite retreat for the daughters of the Norwich citizens who desired to give themselves to a life of religious retirement.”
INTRODUCTION
PART I. THE LADY JULIAN
Beati pauperes spiritu: quoniam ipsorum est regnum cœlorum
S. Matth. v. 3
VERY little is known of the outer life of the woman that nearly five hundred years ago left us this book.
It is in connection with the old Church of St Julian in the parish of Conisford, outlying Norwich, that Julian is mentioned in Blomefield’s History of Norfolk (vol. iv. p. 81): “In the east part of the churchyard stood an anchorage in which an ankeress or recluse dwelt till the Dissolution, when the house was demolished, though the foundations may still be seen (1768). In 1393 Lady Julian, the ankeress here was a strict recluse, and had two servants to attend her in her old age. This woman was in these days esteemed one of the greatest holiness. In 1472 Dame Agnes was recluse here; in 1481, Dame Elizabeth Scott; in 1510, Lady Elizabeth; in 1524, Dame Agnes Edrygge.”
The little Church of St Julian (in use at this day) still keeps from Norman times its dark round tower of flint rubble, and still there are traces about its foundation of the anchorage built against its south-eastern wall. “This Church was founded,” says the History of the County, “before the Conquest, and was given to the nuns of Carhoe (Carrow) by King Stephen, their founder; it hath a round tower and but one bell; the north porch and nave are tiled, and the chancel is thatched. There was an image of St Julian in a niche of the wall of the Church, in the Churchyard.” Citing the record of a burial in “the churchyard of St Julian, the King and Confessor,” Blomefield observes: “which shews that it was not dedicated to St Julian, the Bishop, nor St Julian, the Virgin.”
The only knowledge that we have directly fom Julian as to any part of her history is given in her account of the time and manner in which the Revelation came, and of her condition before and during and after this special experience. She tells how on the 13th day of May, 1373,{2} the Revelation of Love was shewed to her, “a simple creature, unlettered,” who had before this time made certain special prayers from out of her longing after more love to God and her trouble over the sight of man’s sin and sorrow. She had come now, she mentions, to the age of thirty, for which she had in one of these prayers, desired to receive a greater consecration,—thinking, perhaps, of the year when the Carpenter’s workshop was left by the Lord for wider ministry,—she was “thirty years old and an half.” This would make her birth-date about the end of 1342, and the old Manuscript says that she “was yet in life” in 1442. Julian relates that the Fifteen consecutive “Shewings” lasted from about four o’clock till after nine of that same morning, that they were followed by only one other Shewing (given on the night of the next day), but that through later years the teaching of these Sixteen Shewings had been renewed and explained and enlarged by the more ordinary enlightenment and influences of “the same Spirit that shewed them.” In this connection she speaks, in different chapters, of “fifteen years after and more,” and of twenty years after, “save three months”; thus her book cannot have been finished before 1393.
Of the circumstances in which the Revelations came, and of all matters connected with them, Julian gives a careful account, suggestive of great calmness and power of observation and reflection at the time, as well as of discriminating judgment and certitude afterwards. She describes the preliminary seven days’ sickness, the cessation of all its pain during the earlier visions, in which she had spiritual sight of the Passion of Christ, and indeed during all the five hours’ “special Shewing”; the return of her physical pain and mental distress and “dryness” of feeling when the vision closed; her falling into doubt as to whether she had not simply been delirious, her terrifying dream on the Friday night,—noting carefully that “this horrible Shewing” came in her sleep, “and so did none other”—none of the Sixteen Revelations of Love came thus. Then she tells how she was helped to overcome the dream-temptation to despair, and how on the following night another Revelation, conclusion and confirmation [of all, was granted
