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Extra info for Approaching Medieval English Anchoritic and Mystical Texts (Christianity and Culture: Issues in Teaching Research)
56 Aelred retells the story in De Institutione Inclusarum, setting out the responsibilities of the two lives figured by the two sisters: almsgiving is the business of those ‘which han worldly godes 54 This interesting text remains under-studied. See my ‘A New Look into the Speculum Inclusorum’, The Medieval Mystical Tradition: England, Ireland and Wales , ed. M. Glasscoe, Exeter Symposium VI, (Cambridge, 1999), pp. 123–45; Mari Hughes-Edwards, ‘Hedgehog Skins and Hairshirts: The changing role of asceticism in the anchoritic ideal’, Mystics Quarterly xxviii (2002), pp.
Davis, ‘The Rule of St Paul, the First Hermit, in Late Medieval England’, Studies in Church History xxii (1985), pp. 203–14. 52 H. C. Maxwell-Lyte and M. C. B. 190. 53 On 2 May 1479, Henry Andrew made his vow to follow the hermit life henceforth. On the same occasion, his wife Alice made a vow of perpetual chastity. See Testamenta Eboracensia: a selection of wills from the Registry at York, vol. III, ed. James Raine, Surtees Society xlv (1864) pp. 343–4. 54 The author gives four reasons why people choose the life of an anchorite.
50; Calendar of the Patent Rolls . . D. 1247–1258 (London, 1908), p. 492, noted Clay, Hermits and Anchorites, p. 8; Warren, Anchorites and their Patrons , p. 78. 15; line 1039. 45 De Institutione Inclusarum, ed. C. H. Talbot, in Aelredi Rievallensis Opera Omnia, Corpus Christianorum Continuatio mediaeualis 1 (Turnholt, 1971), pp. 635–82, at p. 639. 46 L. , Speculum Inclusorum Auctore Anonymo Anglico Saeculi XIV, Lateranum n. s. iv/i (Rome, 1938), Part I, ch. ii (p. 68). There is also a fragmentary Middle English translation.
Approaching Medieval English Anchoritic and Mystical Texts (Christianity and Culture: Issues in Teaching Research) by et al Dee Dyas (Editor)