Ancrene Wisse

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Ancrene Wisse:

see Ancren RiwleAncren Riwle
or Ancrene Wisse
[Mid. Eng.,=anchoresses' rule], English tract written c.1200 by an anonymous English churchman for the instruction of three young ladies about to become religious recluses.
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This fourth volume completes a project to prepare a complete edition of the Ancrene Wisse Group that is uniform in presentation and consistently diplomatic in approach.
We are told (without documentation) that Julian professed vows "as nuns, monks and friars do" (13), and that she lived according to a rule "insofar as the thirteenth-century Ancrene Wisse may be called a rule" (13).
Breen traces the history of the English word 'habit' from its first attestation in the Ancrene Wisse, whose author pries apart the outer and inner meanings hitherto regarded as virtually inseparable, through to 1370-1400.
23) Catherine Innes-Parker further refines Savage and Watson's point by writing that "Unlike Ancrene Wisse and the texts of the Katherine Group, the Wohunge, and the prayers which together form the Wooing Group likely originally circulated on scrolls or individual leaves.
Ancrene Wisse uses the example of Dina whose departure from her house invites the threat of rape; see The Ancrene Riwle, ed.
The author of the Ancrene Wisse wrote that wrath was a shape shifter (Wreadde is a forschuppilt).
Jane Bliss's essay, intriguingly entitled "A Fine and Private Place," teases out the lesbian erotic subtexts of the Ancrene Wisse.
Valerie Allen discusses shame and the female body (with clerical attitudes to it) in Ancrene Wisse and other Middle English writing.
1962 The English text of the Ancrene Riwle: Ancrene wisse.
Following the rules set by texts such as the Ancrene Wisse, Julian denounces her role as teacher; God is the author of her visions and he directs her to record the revelations for the benefit of Christendom.
This article will explore some of the implications of such symbolic spaces in Ancrene Wisse from an interdisciplinary point of view, drawing on recent work in urban studies, archaeology, and church architecture.
The first, rather oddly, contains only one essay, in which Bella Millett situates Ancrene Wisse alongside the first books of hours at the 'breakdown of the sharp early medieval