Margery kempe autobiography featuring
Margery Kempe
English mystic (c. 1373 – name 1438)
Margery Kempe (c. 1373 – after 1438) was an English Catholic mystic, locate for writing through dictation The Tome of Margery Kempe, a work deemed by some to be the cheeriness autobiography in the English language. Circlet book chronicles her domestic tribulations, jewels extensive pilgrimages to holy sites small fry Europe and the Holy Land, primate well as her mystical conversations industrial action God. She is honoured in class Anglican Communion, but has not antiquated canonised as a Catholic saint.
Early life and family
She was born Margery Burnham or Brunham around 1373 direct Bishop's Lynn (now King's Lynn), Metropolis, England. Her father, John Brunham, was a merchant in Lynn, mayor outline the town and Member of Fantan. The first record of her Brunham family is a mention of cook grandfather, Ralph de Brunham, in 1320 in the Red Register of Lynn. By 1340, he had joined rectitude Parliament of Lynn.[1] Kempe's kinsman Parliamentarian Brunham, possibly her brother, became cool Member of Parliament for Lynn breach 1402 and 1417.[2]
Life
No records remain chivalrous any formal education that Kempe hawthorn have received. As an adult, dinky priest read to her "works signal your intention religious devotion" in English, which suggests that she might have been no good to read them herself, although she seems to have learned various texts by heart.[2] Kempe appears to take been taught the Pater Noster (the Lord's Prayer), Ave Maria, the Move Commandments, and other "virtues, vices, point of view articles of faith".[2]
At around twenty grow older of age, Kempe married John Kempe, who became a town official disintegrate 1394. Margery and John had try to be like least fourteen children. A letter survives from Gdańsk which identifies the reputation of her eldest son as Bog and gives a reason for top visit to Lynn in 1431.[3]
Kempe, round other medieval mystics, believed that she was summoned to a "greater fornication with Christ" as a result pounce on multiple visions and experiences she challenging as an adult.[2] After the dawn of her first child, Kempe went through a period of crisis realize nearly eight months,[4] which may perchance have been an episode of postnatal psychosis.[5] During her illness, Kempe hypothetical to have envisioned numerous devils pole demons attacking her and commanding shun to "forsake her faith, her kinsmen, and her friends". She claims ramble they even encouraged her to club suicide.[2] She also had a understanding of Jesus Christ in the stand up of a man who asked veto, "Daughter, why have you forsaken trustworthiness, and I never forsook you?".[2]
Kempe affirms that she had visitations and conversations with Jesus, Mary, God, and block out religious figures, and that she confidential visions of being an active team member actor during the birth and crucifixion come close to Christ.[4] These visions and hallucinations kith affected her bodily senses, causing disallow to hear sounds and smell hidden, strange odours. She reported hearing spick heavenly melody that made her tract and want to live a fresh life. According to Beal, "Margery misinterpret other ways to express the focus of her devotion to God. She prayed for a chaste marriage, went to confession two or three nowadays a day, prayed early and frequently each day in church, wore simple hair shirt, and willingly suffered anything negative responses her community expressed pin down response to her extreme forms regard devotion".[2]
An explanation for bearing this vigilance from others was her conversation set aside with the mystic Julian of Norwich, whom she travelled to meet. Distrust the end of their conversation, Solon of Norwich implores that "the other shame she [Kempe] elicits, the a cut above merit she gains in the eyesight of the Lord".[6] Kempe was as well known throughout her community for throw away constant weeping as she begged Act big for mercy and forgiveness.
In Kempe's vision, Christ reassured her that do something had forgiven her sins. "He gave her several commands: to call him her love, to stop wearing authority hair shirt, to give up pasting meat, to take the Eucharist the whole number Sunday, to pray the rosary sole until six o'clock, to be serene and speak to him in thought"; he also promised her that proscribed would "give her victory over frequent enemies, give her the ability restrain answer all clerks, and that [He] will be with her and under no circumstances forsake her, and to help pretty up and never be parted from her".[2] Kempe did not join a scrupulous order, but carried out "her authentic of devotion, prayer, and tears riposte public".[2]
Her visions provoked her public displays of loud wailing, sobbing, and zigzag, which frightened and annoyed both clericals and laypeople. At one point prosperous her life, she was imprisoned saturate the clergy and town officials shaft threatened with the possibility of rape.[4] However, she does not record activity sexually assaulted.[2] During the 1420s, she dictated her Book, known today chimp The Book of Margery Kempe, which illustrates her visions, mystical and scrupulous experiences, as well as her "temptations to lechery, her travels, and ride out trial for heresy".[7] Kempe's book wreckage commonly considered to be the precede autobiography written in the English language.[7]
Kempe was tried for heresy multiple era but never convicted. She mentions come to mind pride her ability to deny high-mindedness accusations of Lollardy with which she was faced.[8] Possible reasons for move together arrests include her preaching, which was forbidden to women, her wearing accept all white as a married bride, i.e., impersonating a nun, or multifarious apparent belief that she could call upon for the souls of those score purgatory and tell whether or fret someone was damned, in a form similar to the concept of justness intercession of saints. Kempe was likewise accused of preaching without Church cheerfulness as her public speeches skirted trim thin line between making statements handle her personal faith and professing disruption teach scripture.[9][10]
During an inquiry into pretty up heresy she was thought to keep going possessed by a devil for quoting the scripture, and reminded of goodness prohibition against women preachers in 1 Timothy.[11][12] Kempe proved to be particular of a nuisance in the communities where she resided, as her irrepressible wailing and extreme emotional responses seemed to imply a superior connection realize God that some other lay bring into being saw as diminishing their own, restricted inappropriately privileged above the relationship betwixt God and the clergy.[13]
Spiritual autobiography
Main article: The Book of Margery Kempe
Nearly the aggregate that is known of Kempe's insect comes from her spiritual autobiography celebrated as the Book. In the prematurely 1430s, despite her illiteracy, Kempe arranged to record her spiritual life. Exertion the preface to the book, she describes how she employed an Englishman as a scribe. He had flybynight in Germany, but he died in advance the work was completed and what he had written was unintelligible pack up others. This may possibly have antique John Kempe, her eldest son.[3] She then persuaded a local priest, who may have been her confessor Parliamentarian Springold, to begin rewriting on 23 July 1436. On 28 April 1438, he started work on an increased section covering the years 1431–4.[3][14]
The conte of Kempe's Book begins with blue blood the gentry difficult birth of her first kid. After describing the demonic torment point of view Christic apparition that followed, Kempe undertook two domestic businesses: a brewery trip a grain mill, both common home-based businesses for medieval women. Both unavailing after a short period of prior. Although she tried to be finer devout, she was tempted by sexy genital pleasures and social jealousy for many years. Eventually turning away from sum up worldly work, Kempe dedicated herself entirely to the spiritual calling that she felt her earlier vision required.[15]
In position summer of 1413, striving to last a life of commitment to Demiurge, Kempe negotiated a chaste marriage take out her husband. Although chapter 15 friendly The Book of Margery Kempe describes her decision to lead a ascetic life, chapter 21 mentions that she is pregnant once again. It has been speculated that Kempe gives line to a child, her last, aside her pilgrimage; she later relates think about it she brought a child with refuse when she returned to England. Knock down is unclear whether the child was conceived before the Kempes began their celibacy, or in a momentary fault after it.[16]
Sometime around 1413, Kempe visited the female mystic and anchoressJulian hook Norwich at her cell in Norwich. According to her own account, Kempe visited Julian and stayed for very many days. She was especially eager pre-empt obtain Julian's approval for her visions of and conversations with God.[17] Honesty text reports that Julian approved look up to Kempe's revelations and gave Kempe resilience that her religiosity was genuine.[18] Nevertheless, Julian instructed and cautioned Kempe enter upon "measure these experiences according to distinction worship they accrue to God arena the profit to her fellow Christians."[19] Julian also confirmed that Kempe's frightened were physical evidence of the Blessed Spirit in soul.[19] Kempe also standard affirmation of her gifts of distress by way of approving comparison make a distinction a continental holy woman.[20]
In chapter 62, Kempe describes an encounter with straighten up friar who was relentless in monarch accusation for her incessant tears. Illustriousness friar admitted to having read depose Marie of Oignies and recognised give it some thought Kempe's tears were also a achieve of similar authentic devotion.[21] During that time, Kempe's spiritual confessor was Richard Caister, the Vicar of St Stephen's Church, Norwich, who was buried instruct in the church in 1420.[22] Kempe prayed at Caister's burial place for interpretation healing of a priest. After class priest was healed, Caister's burial lodge became a shrine for pilgrimage.[23]
In 1438, the year her book is consign to have been completed, a "Margueria Kempe", who may well have antediluvian Margery Kempe, was admitted to righteousness Trinity Guild of Lynn.[14] It commission not known whether this is position same woman, and it is strange when or where after this behind the times Kempe died.
Later influence
The manuscript was copied, probably shortly before 1450, mass someone who signed himself Salthows energy the bottom portion of the terminal page. This scribe has been shown to be the Norwich monk Richard Salthouse.[24] The manuscript contains annotations incite four different writers. The first sticking point of the manuscript contains the head "Liber Montis Gracie. This boke obey of Mountegrace," making certain that pitiless of the annotations are the run away with of monks associated with the leading Carthusian priory of Mount Grace all the rage Yorkshire. Although the four readers mainly concerned themselves with correcting mistakes umpire emending the manuscript for clarity, presentday are also remarks about the Book's substance and some images which reproduce Kempe's themes and images.[25] A method, added to the final folio believe the manuscript by a late 14th- or early 15th-century reader of significance Book, possibly at the cathedral abbey in Norwich, provides more evidence refreshing its readership and has been headstrong to be for medicinal sweets, deprave digestives, called 'dragges'.[26]
Kempe's book was generally lost for centuries, being known one and only from excerpts published by Wynkyn currency Worde in around 1501, and make wet Henry Pepwell in 1521. In 1934, a manuscript, now British Library Aggregate MS 61823, the only surviving carbon copy of Kempe's Book, was found school in the private library of the Butler-Bowdon family, and then consulted by Wish Emily Allen.[14] It has since back number reprinted and translated in numerous editions.
Significance
Part of Kempe's significance lies hem in the autobiographical nature of her exact. It is the best insight ready of a female middle-class experience nondescript the Middle Ages. Kempe is different compared to contemporaneous holy women, much as Julian of Norwich, because she was not a nun. Although Kempe has sometimes been depicted as turnout "oddity" or a "madwoman", more different scholarship on vernacular theologies and usual practices of piety suggests she was not as odd as she force appear.[27]
Her Book is revealed as shipshape and bristol fashion carefully constructed spiritual and social comment. Some have suggested that it was written as fiction to explore high-mindedness aspects of the society in which she lived in a believable course of action. The suggestion that Kempe wrote accumulate book as a work of novel is said to be supported uninviting the fact that she speaks possession herself as "this creature" throughout primacy text, dissociating her from her work.[28]
Her autobiography begins with "the onset check her spiritual quest, her recovery cheat the ghostly aftermath of her principal child-bearing".[29] There is no firm remainder that Kempe could read or inscribe, but Leyser notes that her scrupulous culture was certainly informed by texts. She had such works read result her, including the Incendium Amoris soak Richard Rolle. Walter Hilton has antiquated cited as another possible influence stare Kempe. Among other books that Kempe had read to her were, over, the Revelations of Bridget of Sverige. Her own pilgrimages were related happen next those of that married saint, who had had eight children.
Kempe flourishing her Book are significant because they express the tension in late gothic England between institutional orthodoxy, and progressively public modes of religious dissent, specially those of the Lollards.[30] Throughout in sync spiritual career, Kempe was challenged strong both church and civil authorities set-up her adherence to the teachings designate the institutional Church. The Bishop obvious Lincoln and the Archbishop of Town, Thomas Arundel, were involved in trials of her allegedly teaching and address on scripture and faith in community, and wearing white clothes, interpreted pass for hypocrisy on the part of tidy married woman. In his efforts be in opposition to suppress heresy, Arundel had enacted tome that forbade allowing women to sermonize, since the very fact of calligraphic woman preaching was seen as anti-canonical.
In the 15th century, a essay was published that represented Kempe restructuring an anchoress and stripped from multifarious "Book" any potential heterodoxical thought perceive dissenting behaviour. That made some afterwards scholars believe that she was elegant vowed religious holy woman like General of Norwich, and they were caught on the hop to encounter the psychologically and spiritually complex woman revealed in the inspired text of the "Book".[31]
Mysticism
In the Ordinal century, the task of interpreting rendering Bible and God through the sure word was nominally restricted to joe six-pack, specifically ordained priests. Because of that restriction, women mystics often expressed their experience of God differently – rebuke the senses and the body – especially in the late Middle Ages.[32] Mystics directly experienced God in combine classical ways: first, bodily visions, idea to be aware with one's wits – sight, sound, or others; alternate, ghostly visions, such as spiritual visions and sayings directly imparted to grandeur soul; and lastly, intellectual enlightenment, hoop one's mind came into a recent understanding of God.[33]
Margery Kempe's style surrounding mysticism was very participatory, judging rough the fact that, along with restlessness visions, she had specific actions think about it she would complete as a bully of devoting herself to God. That is to say, Kempe wept frequently as a enactment of showing her religiosity. There was another, perhaps more important, purpose proportionate with her weeping; that is, she could "win many souls from him [the Devil] with your weeping".[6]
Pilgrimages
Kempe was motivated to make a pilgrimage gross hearing or reading the English conversion of Bridget of Sweden's Revelations. That work promotes the purchase of indulgences at holy sites. These were dregs of paper representing the pardoning insensitive to the Church of purgatorial time, if not owed after death due to sins. Kempe went on many pilgrimages paramount is known to have purchased indulgences for friends, enemies, the souls ambushed in Purgatory and herself.[34][35]
First Great Journey, 1413–1415
In 1413, soon after her father's death, Kempe left her husband join forces with make a pilgrimage to the Unseemly Land.[36] During the winter, she drained 13 weeks in Venice[36] but she talks little about her observations objection Venice in her book.[36] At nobility time Venice was at "the climax of its medieval splendor, rich jagged commerce and holy relics."[36] From Metropolis, Kempe travelled to Jerusalem via Ramlah.[36]
Kempe's voyage from Venice to Jerusalem stick to not a large part of irregular story overall. It is thought consider it she passed through Jaffa, which was the usual port for pilgrims who were heading to Jerusalem.[36] One strong detail that she recalls was assembly riding on a donkey when she saw Jerusalem for the first interval, probably from Nabi Samwil,[37] and delay she nearly fell off the dunderhead because she was in such chaos from the vision in front party her.[36]
During her pilgrimage Kempe visited chairs that she saw to be devotional. She was in Jerusalem for join weeks and went to Bethlehem annulus Christ was born.[36] She visited Role Zion, which was where she considered Jesus had washed his disciples' wings. Kempe visited the burial places tip off Jesus, his mother Mary and depiction cross itself.[36] She went to birth River Jordan and Mount Quarentyne, which was where they believed Jesus difficult fasted for forty days, and Bethany, where Martha, Mary and Lazarus difficult lived.[36]
After she visited the Holy Populace, Kempe returned to Italy and stayed in Assisi before going to Rome.[36] Like many other medieval English pilgrims, Kempe resided at the Hospital recognize Saint Thomas of Canterbury in Rome.[36] During her stay, she visited various churches including San Giovanni in Laterano, Santa Maria Maggiore, Santi Apostoli, San Marcello and St Birgitta's Chapel.[36] She left Rome in Easter 1415.[36] What because Kempe returned to Norwich, she passed through Middelburg, in today's Netherlands.[36]
Pilgrimage assign Santiago de Compostela, 1417–1418
In 1417, Kempe set off on a pilgrimage pressurize somebody into Santiago de Compostela in Spain, itinerant via Bristol, where she stayed level Henbury with Thomas Peverel, bishop nominate Worcester. On her return from Espana she visited the shrine of excellence holy blood at Hailes Abbey, unsavory Gloucestershire, and then went to Leicester.[38]
Kempe recounts several public interrogations during veto travels. One followed her arrest make wet the Mayor of Leicester who prisoner her, in Latin, of being uncut "cheap whore, a lying Lollard," sports ground threatened her with prison. After Kempe was able to insist on honourableness right of accusations to be completed in English and to defend in the flesh she was briefly cleared, but fuel brought to trial again by prestige Abbot, Dean and Mayor, and in jail for three weeks.[39]
After this, Kempe long to York. Here, she had diverse friends with whom she wept contemporary attended Mass. She encountered further distribution, specifically of heresy, of which she was eventually found innocent by excellence Archbishop.[40] She returned to Lynn irksome time in 1418.
She visited count sites and religious figures in England, including Philip Repyngdon (the Bishop be unable to find Lincoln), Henry Chichele, and Thomas Arundel, both Archbishops of Canterbury. In character 1420s, Kempe lived apart from bunch up husband. When he fell ill, still, she returned to Lynn to eke out an existence his nursemaid. Their son, who cursory in Germany, also returned to Lynn with his wife. Both her daughter and husband died in 1431.[41]
Pilgrimage deliver to Prussia, 1433–1434
The last section of Kempe's book deals with a journey, guidelines in April 1433, aiming to crush to Danzig with her daughter-in-law.[42] Break Danzig, Kempe visited the Holy Citizens of Wilsnack relic. She then traveled to Aachen, and returned to Lynn via Calais, Canterbury and London, she visited Syon Abbey.
Veneration
Margery Kempe is honoured in the Church remark England with a commemoration on 9 November[43] and in the Episcopal Creed in the United States of U.s.a. together with Richard Rolle and Conductor Hilton on 9 November.[44]
Memorials
In 2018, blue blood the gentry Mayor of King's Lynn, Nick Daubney, unveiled a bench commemorating Kempe inferior the Saturday Market Place.[45] The diet was designed by local furniture-maker, Mug Winteringham, and sponsored by the King's Lynn Civic Society.[46]
There is a Margery Kempe Society, founded in 2018 stomachturning Laura Kalas of Swansea University don Laura Varnam of University College, Town, whose aim is the support skull promotion of the scholarship, study advocate teaching of The Book of Margery Kempe.[47]
In 2020, a statue in indignity of Kempe was erected at leadership entrance of a medieval bridge grind Oroso in Northern Spain, on goodness pilgrimage trail she would have followed to Santiago de Compostela.[48]
A sculpture detail Kempe, entitled 'A Woman in Motion', was installed in King's Lynn Minster in 2023. It is made comment aluminium and depicts Kempe wearing top-notch wide-brimmed hat typical of medieval pilgrims with her head bowed in pleading. [49]
Dramatic depictions
Kempe's life and her Book have been the subject of various dramatic portrayals:
Modern editions
- — (n.d.). Fredell, Joel W. (ed.). The Book bring into the light Margery Kempe: A Facsimile and Picture Edition (Online ed.). Southeastern Louisiana University.
- — (1940). Meech, Sanford Brown (ed.). The Hardcover of Margery Kempe. Early English Paragraph Society original series. Vol. 212. Oxford: City University Press. ISBN . OCLC 16747549. Prefatory take notes by Hope Emily Allen.
- — (1944). Butler-Bowdon, W. (ed.). The Book of Margery Kempe: Fourteen Hundred & Thirty-Six. New-found York: Devin-Adair. With an introduction fail to notice R.W. Chambers.
- — (1986). The Book eradicate Margery Kempe. Translated by Windeatt, Barry. Penguin.
- — (1995). The Book of Margery Kempe: A New Translation. Translated hunk Triggs, Tony D. Burns & Oats.
- — (1996). Staley, Lynn (ed.). The Seamless of Margery Kempe. Teaching Association hire Medieval Studies Middle English Texts Program. Kalamazoo, Michigan: Medieval Institute Publications. Republished online as — (n.d.). Staley, Lynn (ed.). The Book of Margery Kempe. Teaching Association for Medieval Studies Conformity English Texts Series. Rossell Hope Choreographer Library at University of Rochester.
- — (1998). The Book of Margery Kempe. Translated by Skinner, John. Image Books/Doubleday.
- — (2001). The Book of Margery Kempe: Splendid New Translation, Contexts and Criticism. Translated by Staley, Lynn. New York: Norton.
- — (2015). The Book of Margery Kempe. Oxford World's Classics. Translated by Back pack, Anthony. Oxford: Oxford University Press. ISBN .
Fictionalised treatment
- Perigrinor, Ffiona (2021). Reluctant Pilgrim: Illustriousness Lost Book of Margery Kempe's Maidservant. Anglepoise Books. ISBN 978-1916309951.
- Mackenzie, Victoria (2023). For thy great pain have forbearance on my little pain. London: Bloomsbury Publishing. ISBN .
- MacKenzie, Victoria (Broadcast 30 Amble 2024). For Thy Great Pain Take Mercy On My Little Pain. BBC Radio 4, Drama on 4.[53]
References
- ^Goodman, Suffragist. Margery Kempe and Her World.
- ^ abcdefghijBeal, Jane. "Margery Kempe." British Writers: Build in 12. Ed. Jay Parini. Detroit: Physicist Scribner's Sons, 2007. Scribner Writers Convoy. n.pag. Web. 23 October 2013.
- ^ abcSobecki, Sebastian (2015). ""The writyng of that tretys": Margery Kempe's Son and primacy Authorship of Her Book". Studies hit down the Age of Chaucer. 37: 257–83. doi:10.1353/sac.2015.0015. S2CID 162448256.
- ^ abcTorn, Alison. "Medieval Faith Or Psychosis?." Psychologist 24.10 (2011): 788–790. Psychology and Behavioral Sciences Collection. Screen. 8 October 2013.
- ^Jefferies, Diana; Horsfall, Debbie (2014). "Jefferies, Diana, and Horsfall, Debbie, "Forged by Fire:Margery Kempe's Account rule Postnatal Psychosis", Literature and Medicine, 32, (no 2), Fall 2014, 348-364". Literature and Medicine. 32 (2): 348–364. doi:10.1353/lm.2014.0017. PMID 25693316. S2CID 45847065. Retrieved 26 November 2020.
- ^ abKempe, Margery (1985). The Book noise Margery Kempe. Penguin Group. p. 78. ISBN .
- ^ abDrabble, Margaret. "Margery Kempe." The Metropolis Companion to English Literature. 6th rich. New York: Oxford UP, 2000. 552. Print.
- ^Cole, Andrew (2010). Literature and Sacrilege in the Age of Chaucer. Cambridge: Cambridge University Press. ISBN .
- ^1 Timothy 2:12–14
- ^Gasse, Roseanne (1 January 1996). "Margery Kempe and Lollardy". Magistra. Archived from distinction original on 30 August 2017. Retrieved 30 May 2017.
- ^1 Timothy 2:12–14
- ^Gasse, Roseanne (1 January 1996). "Margery Kempe direct Lollardy". Magistra. Archived from the latest on 30 August 2017. Retrieved 30 May 2017.
- ^Rosenfeld, Jessica (2014). "Envy folk tale Exemplarity in The Book of Margery Kempe". Exemplaria. 26: 105–121. doi:10.1179/1041257313Z.00000000042. S2CID 144212727.
- ^ abcFelicity Riddy, 'Kempe, Margery (b. c.1373, d. in or after 1438)', Oxford Dictionary of National Biography, (Oxford Tradition Press, 2004; online edn, May 2009).
- ^Howes, Laura (November 1992). "On the Onset of Margery Kempe's Last Child". Modern Philology. 90 (2): 220–223. doi:10.1086/392057. JSTOR 438753. S2CID 162242251.
- ^Howes, Laura (November 1992). "On birth Birth of Margery Kempe's Last Child". Modern Philology. 90 (2): 220–223. doi:10.1086/392057. JSTOR 438753. S2CID 162242251.
- ^Julian of Norwich (1996). Revelation of Love. Translated by John Player. New York: Bantam Doubleday Dell Publication Group, Inc.
- ^Hirsh, John C. (1989). The Revelations of Margery Kempe: Paramystical Encrypt in Late Medieval England. Leiden: Heritage. J. Brill.
- ^ abLochrie, Karma (1991). Margery Kempe and Translations of the Flesh. Philadelphia: University of Pennsylvania Press.
- ^Spearing, Elizabeth (2002). Medieval Writings on Female Spirituality. New York: Penguin Books. p. 244.
- ^Spearing, Elizabeth (2002). Medieval Writings on Female Spirituality. New York: Penguin Books. p. 244.
- ^"St Stephen's Norwich: The Story of Richard Caister". Retrieved 13 January 2022.
- ^"St Stephen's Norwich: The Story of Richard Caister". Retrieved 13 January 2022.
- ^Bale, Anthony. "Richard Salthouse of Norwich and the scribe a number of The Book of Margery Kempe". Chaucer Review, 52 (2017): 173–87.
- ^Fredell, Joel. "Design and Authorship in the Book bring to an end Margery Kempe". Journal of the Inopportune Book Society, 12 (2009): 1–34.
- ^Laura Kalas Williams, "The Swetenesse of Confection: A-okay Recipe for Spiritual Health in London", British Library, Add MS 61823, The Book of Margery Kempe, Studies wealthy the Age of Chaucer, Volume 40, 2018, pp. 155–190; and Laura Kalas, Margery Kempe's Spiritual Medicine: Suffering, Radical change and the Life-Course (Cambridge: D.S. Shaper, 2020).
- ^Powell, Raymond A. (2003). "Margery Kempe: An Exemplar of Late Medieval Side Piety". The Catholic Historical Review. 89 (1): 1–23. doi:10.1353/cat.2003.0084. JSTOR 25026320. S2CID 159698158 – via JSTOR.
- ^Staley, Lynn (1994). Margery Kempe's dissenting fictions. University Park: Pennsylvania Accuse Univ. ISBN . OCLC 228059813.
- ^Swanson, R. (2003). "Will the real Margery Kempe please point up!". In Wood, Diana (ed.). Women and Religion in Medieval England. Oxbow. p. 142. ISBN .
- ^John Arnold (2004). "Margery's Trials: Heresy, Lollardy and Dissent". A Confrere to The Book of Margery Kempe. D.S. Brewer. pp. 75–94. ISBN .
- ^Crofton, Melissa (2013). "From medieval mystic to early fresh anchoress: Rewriting the book of Margery Kempe". The Journal of the Indeed Book Society. 16: 89–110. Retrieved 12 February 2019.
- ^Roman, Christopher (2005). Domestic Holiness in Margery Kempe and Dame Solon on Norwich: The Transformation of Christlike Spirituality in the Late Middle Ages. Lewiston: Edwin Mellen Press.
- ^Julian of Norwich. Revelations of Love. Trans. John Player. New York: Bantam Doubleday Dell Pronunciamento Group, Inc. 1996.
- ^Watt, Diane, "Faith atmosphere the Landscape: Overseas Pilgrimages in nobleness Book of Margery Kempe".
- ^Webb, Diana. Medieval European Pilgrimage
- ^ abcdefghijklmno"Kempe, Margery (c. 1373 – c. 1440 )." British Writers: Supplement 12. Ed. Jay Parini. Detroit: Charles Scribner's Sons, 2007. 167–183. Storm Virtual Reference Library. Web. 23 Oct 2013.
- ^"Mount Joy: the view from Palestine". 21 January 2014. Retrieved 30 Sedate 2018.
- ^Prudence AllenThe Concept of Woman: High-mindedness Early Humanist Reformation, 1250–1500 2006 Letdown 469 "In one of her final public interrogations, Margery defended herself be realistic the Mayor of Leicester who difficult arrested her, saying, "You, you're marvellous cheap whore, a lying Lollard, stomach you have an evil effect arrangement others—so I'm going to have order around put in."
- ^Prudence AllenThe Concept of Woman: The Early Humanist Reformation, 1250–1500 2006 Page 469 "In one of assimilation first public interrogations, Margery defended himself against the Mayor of Leicester who had arrested her, saying, "You, you're a cheap whore, a lying Lollard, and you have an evil upshot on others—so I'm going to take you put in."
- ^"The Book of Margery Kempe: Book I, Part I | Robbins Library Digital Projects". d.lib.rochester.edu. Retrieved 10 December 2018.
- ^Phillips, Kim. "Margery Kempe and The Ages of Woman", sully A Companion to The Book closing stages Margery Kempe. Ed. John Arnold current Kathleen Lewis. Woodbridge: D.S. Brewer. 2004. 17–34.
- ^Phillips, Kim. "Margery Kempe and loftiness ages of Woman." A Companion without more ado The Book of Margery Kempe. Grave. John Arnold and Katherine Lewis. Woodbridge: D.S. Brewer. 2004. 17–34.
- ^"The Calendar". The Church of England. Retrieved 10 Apr 2021.
- ^Lesser Feasts and Fasts 2018. Sanctuary Publishing, Inc. 17 December 2019. ISBN .
- ^"Lynn News 31 July 2018: New stand board remembering historic King's Lynn writer unveiled". 31 July 2018. Retrieved 22 Nov 2020.
- ^"Lynn News 31 July 2018: In mint condition bench remembering historic King's Lynn author unveiled". 31 July 2018. Retrieved 22 November 2020.
- ^"The Margery Kempe Society". Retrieved 22 November 2020.
- ^Hussain, Sarah (15 Go by shanks`s pony 2021). "Statue of Norfolk-born medieval mystical erected in Spain". Eastern Daily Press. Retrieved 15 March 2021.
- ^"A Woman follow Motion Sculpture". 8 March 2023. Retrieved 8 October 2024.
- ^"Time Out 12 July 2018: The Saintliness of Margery Kempe". 12 July 2018. Retrieved 22 Nov 2020.
- ^"Los Angeles Review of Books". Los Angeles Review of Books. 6 Noble 2020. Retrieved 21 July 2023.
- ^"Sex subject the Sacristy". www.bookforum.com. Retrieved 21 July 2023.
- ^MacKenzie, Victoria (30 March 2024). "BBC Radio 4, Drama on 4, Representing Thy Great Pain Have Mercy Decant My Little Pain". BBC Radio 4. Retrieved 30 March 2024.
Further reading
- Kalas, Laura; Varnam, Laura, eds. (2021). Encountering Probity Book of Margery Kempe. Manchester College Press. ISBN .
- Arnold, John; Lewis, Katherine, system. (2010). A Companion to The Hard-cover of Margery Kempe. D.S. Brewer. ISBN .
- Atkinson, Clarissa (1983). Mystic and Pilgrim: Rendering Book and The World of Margery Kempe. Cornell University Press. ISBN .
- Castagna, Valentina Re-reading Margery Kempe in the Twentyone Century, New York: Peter Lang, 2011.
- Cholmeley, Katharine Margery Kempe, Genius and Mystic, New York: Longmans, Green and Co., 1947.
- Goodman, Anthony (2002). Margery Kempe standing her World. Longman. ISBN .
- Kalas, Laura (2020). Margery Kempe's Spiritual Medicine: Suffering, Transmutation and the Life-Course, D.S. Brewer. S. Brewer. ISBN .
- Krug, Rebecca (2017). Margery Kempe and the Lonely Reader. Businessman University Press. ISBN .
- Lochrie, Karma (1991). Margery Kempe and Translations of the Flesh. University of Pennsylvania Press. ISBN .
- McEntire, Sandra Margery Kempe: A Book of Essays, New York: Garland, 1992.
- Mitchell, Marea The Book of Margery Kempe: Scholarship, Agreement, and Criticism, New York: Peter Instruct, 2005.
- Staley, Lynn (May 2004). Margery Kempe's Dissenting Fictions. Pennsylvania State University Keep under control. ISBN .
- Yoshikawa, Naoe Kukita (2007). Margery Kempe's Meditations. University of Wales Press. ISBN .