By Antonia Gransden
St Edmund's Abbey used to be essentially the most hugely privileged and wealthiest non secular homes in medieval England, one heavily concerned with the relevant executive; its historical past is a vital part of English heritage. This booklet (the first of 2 volumes) deals a magisterial and complete account of the Abbey throughout the 13th century, established totally on proof within the abbey's documents (over forty registers survive). The careers of the abbots, starting with the good Samson, give you the chronological constitution; separate chapters learn a number of facets in their rule, similar to their family with the convent, the abbey's inner and exterior management and its kin with its tenants and neighbours, with the king and the vital executive. Chapters also are dedicated to the priests' non secular, cultural and highbrow lifestyles, to their writings, booklet assortment and data. Appendices specialise in the mid-thirteenth century money owed which provide a special and specific photo of the service provider and economic system of St Edmunds' estates in West Suffolk, and at the abbey's watermills and windmills.
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Additional resources for A History of the Abbey of Bury St Edmunds, 1182-1256: Samson of Tottington to Edmund of Walpole
Whittingham, ‘Bury St. Edmunds Abbey’. Above fig. 9. ’ JB, p. 9. See: James, Abbey, pp. 119, 131; E. C. T. Little, The Cloisters Cross. Its Art and Meaning (London and New York, 1994), p. 55; Sabrina Longland, ‘A literary aspect of the Bury St. Edmunds’ Cross’, Metropolitan Museum Journal, ii (1969), pp. 45–9. SAMSON’S EARLY LIFE AND CAREER 15 of his two sons, in ninety episodes, with a couplet for each. These would have been illustrated by a great cycle of Genesis pictures. The verses and their corresponding pictures were probably painted on the outside of the north and south walls of the choir enclosure.
Kalendar, ed. Davis, pp. liv, 90 (no. 26). Electio, p. 8. JB, pp. 114, 118, 122, 123. The identification is postulated by Davis, Kalendar, pp. liv–lvii. It is strongly supported by Norman Scarfe, ‘Chronicles of Bury Abbey: the Chronicle of Jocelin of Brakelond’, in idem, Suffolk; idem, ‘Jocelin’, pp. 1–5. Thomson, ‘Obedientiaries’, p. 96, and Electio, p. 184, accepts the identification, ignoring the problems it entails. I argue the case against the identification in Historical Writing, [i]. 383 n.
JB, p. 115. JB, p. 116. See Heads, i. 326 (index). See JB, pp. 6, 35, 39, 88–9. , p. 25. Cf. Mon. , iii. 156–7. JB, ed. Greenway and Sayers, p. xi. JB, p. 68; above p. 5. Below pp. 121–30 and nn. SAMSON’S BIOGRAPHER AND HIS WORK 11 Moreover, Samson was very record conscious. 54 Jocelin would have known that his New Year’s Gift to Samson, the list of churches, would have pleased him. It is not inconceivable, therefore, that Samson encouraged Jocelin to write an account of his rule. It is true that Jocelin wrote retrospectively when he was no longer the abbot’s chaplain.
A History of the Abbey of Bury St Edmunds, 1182-1256: Samson of Tottington to Edmund of Walpole by Antonia Gransden