The scribes of the two manuscripts are clearly not the same but their layout is similar, as if the writer of the Norwich Castle Manuscript had had the employment of the scribe of the Amherst Manuscript, perhaps for the production of a book for one Emma Stapleton who would later become an enclosed anchoress with the Carmelites in Norwich.

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and hir Name es Julyan that is recluse atte/ Norwyche and 3itt. Desyrede thre graces be the gyfte of god The ffyrst was/ to have mynde of Cryste es Passioun.

The Secounde was/ bodelye syekenes And the thryd was to haue of goddys gyfte thre wo=/undys.

So wrote a contemplative and anonymous monk as preface to our forthcoming edition of all the extant Julian manuscripts.

And we warmly invite your participation in this Godfriends' project, as contemplative, as scholar, as general reader.

Its other texts are of interest for catechetical purposes, the Pore Caitif, the 'Treatise on the Lord's Prayer'.

Much of its wording directly reflects that in Julian's Long Text Showing of Love .

While in England those texts follow in the footsteps of Richard Rolle writing for Margaret Kirkeby and were to be treasured in Carmelite and Carthusian settings where men were encouraging women's contemplative lives of prayer.

These are rich textual communities, shattered by the gender apartheid of the Universities, the Renaissance and the Reformation., that are present especially in manuscript form in this essay.

Someone who had perhaps known Julian of Norwich and who sought to share in her contemplative library. Given that the Showing of Love text itself stresses that it is being written in '1413' during Julian's lifetime, it is just within the realm of possibility that we have her here correcting her scribe, completing his lacunae, his eye-skips.