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Chapter 17JulianShowings.1.17

Of the grevous bodyly threst of Criste causyd four wysys and of His petouous coronyng; and of the most payne to kinde lover. Seventeenth chapter.

The Bodily Thirst and the Crown of Thorns

Julian describes Christ's bodily thirst and the grievous wounds from the crown of thorns as His body dries.

And in this dying, Christ's words came to my mind: "I thirst." For I saw in Christ a double thirst, one bodily, another spiritual, which I'll speak of in the thirty-first chapter.1 For this word was shown for the bodily thirst, which I understood was caused by the failing of moisture, for the blessed flesh and bones were left all alone without blood and moisture. The blessed body dried alone a long time with the wringing of the nails and the weight of the body.2 For I understood that because of the tenderness of the sweet hands and of the sweet feet, by the size, hardness, and grievousness of the nails, the wounds grew wide and the body sagged from its weight through long hanging, and from the piercing and wringing of the head and the binding of the crown, all baked with dry blood, with the sweet hair clinging, and the dry flesh to the thorns and the thorns to the flesh, dying. And in the beginning, while the flesh was fresh and bleeding, the continual sitting of the thorns made the wounds wide.3 And furthermore I saw that the sweet skin and the tender flesh, with the hair and the blood, were all raised and loosened up from the bone by the thorns, whereby they were jagged into many pieces like a cloth that was sagging as if it would quickly have fallen off from heaviness and looseness while it still had its natural moisture.4 And that was a great sorrow and dread to me. I thought I would not have seen it fall, not even if my life depended on it. I didn't see how it was done, but I understood it was with the sharp thorns and the rough, grievous pressing on of the garland — unsparingly and without pity. This continued for a while, and soon it began to change. I watched and wondered how that could be. Then I saw it was because it began to dry and ease part of the weight and settle around the garland.5 And so it surrounded everything all around, as if it were garland upon garland. The garland of thorns was dyed with the blood, and the other garland and the head were all one color, like dried, clotted blood. The skin of the flesh that seemed to belong to the face and the body was thin and wrinkled, with a tanned color like an aged, dry board, and the face was browner than the body.6

The Four Kinds of Drying

Julian explains the four kinds of drying that caused Christ's pain and notes that He showed this to fill her with remembrance.

I saw four kinds of drying. The first was bloodlessness; the second was the pain that followed after; the third was hanging up in the air as people hang a cloth to dry; the fourth was that His bodily nature asked for liquid, and there was no kind of comfort given to Him in all His woe and distress.7 Ah, hard and grievous was His pain—but much harder and more grievous still when the moisture failed and everything began to dry, clinging like this. These were the pains that showed in the blessed head.8 The first worked toward death while it was still moist; and the other was slow, with clinging dryness, and with the blowing of the wind from outside that dried Him more and pained Him with cold beyond what my heart can think; and other pains, for which I saw that everything I can say is too little, for it cannot be told.9 This showing of Christ's pains filled me full of pain. For I knew well that He suffered only once, but He wished to show it to me and fill me with the remembrance of it, just as I had desired before.10

The Greatest Pain: Seeing the Beloved Suffer

Julian reflects that her own pain from seeing Christ suffer surpasses all other pains, for she loves Him above herself.

And throughout all this time of Christ's pains, I felt no pain except for Christ's pains. Then it seemed to me that I knew little what pain it was that I had asked for, and like a wretch I regretted it, thinking that if I had known what it would be, I would have been loath to have prayed for it; for it seemed to me that my pains surpassed bodily death.11 I thought, Is any pain like this? And I was answered in my reason: Hell is another pain, for there is despair.12 But of all pains that lead to salvation, this is the greatest pain: to see the one you love suffer.13 How could any pain be greater for me than to see Him who is all my life, all my bliss, and all my joy suffer? Here I felt truly that I loved Christ so much above myself that there was no pain that could be suffered like the sorrow I had at seeing Him in pain.

Read the original Middle English

And in this deyng was browte to my mynde the words of Criste, "I threst." For I saw in Criste a doble threst, one bodely, another gostly, the which I shal speke of in the thirty-first chapter. For this word was shewid for the bodyly threst the which I understode was causid of failyng of moysture, for the blissid flesh and bonys was left al alone without blode and moysture. The blissid bodye dreid alone long tyme with wryngyng of the naylys, and weyte of the bodye. For I understode that for tenderness of the swete hands and of the swete fete, be the gretnes, hardhede, and grevoushed of the naylis, the wounds wexid wide and the body saggid for weyte be long tyme hanging, and peircing and wrangyng of the hede and byndyng of the crowne, al bakyn with drye blode, with the swete heire clyngand, and the drye flesh, to the thornys, and the thornys to the flesh, deyand. And in the begynnyng, while the flesh was fresh and bledand, the continuant sytyng of the thornys made the wounds wyde. And ferthermore I saw that the swete skyn and the tender flesh, with the heere and the blode, was al rasyd and losyd abov from the bone with the thornys where thorow it were daggyd on many pecys as a cloth that were saggand as it wold hastely have fallen of for hevy and lose while it had kynde moysture. And that was grete sorow and drede to me.

For methowte I wold not for my life a sen it fallen. How it was don I saw not, but understode it was with the sharpe thornys and the boystrous and grevous setting on of the garland onsparably and without pety. This continuid a while, and sone it began to chongyn, and I beheld and merveled how it migt ben; and than I saw it was for it began to dreyen and stynte a party of the weyte and sette abute the garland. And thus it envyronyd al aboute, as it were garland upon garland; the garland of the thornys was dyed with the blode, and the tother garland and the hede al was on colour, as cloderyd blode whan it is drey. The skynne of the flesh that semyd of the face and of the body was smal, ronkyllid, with a tannyd colour lyke a dry borde whan it is akynned, and the face more browne than the body.

I saw four maner of dryengs. The first was blodeless; the secund was payne folowyng after; the thred, hangyng up in the eyr as men hang a cloth to drye; the forth, that the bodily kynd askyd licour, and ther was no manner of comfort mynystid to Hym in al His wo and disese. A, hard and grevous was His peyne, but mech more hard and grevous it was whan the moysture faylid and al beganne to drye thus clyngand. These were the paynys that shewdyn in the blissful hede. The first wrought to the deyng whyl it was moyst; and that other, slow, with clyngyng dryand, with blowing of the wynde from withowten that dryed Him more, and peynd with cold, than myn herte can thingke; and other paynys, for which paynys I saw that all is to litil that I can sey, for it may not be told. The which shewing of Cristes peynys fillid me ful of payne. For I wiste wele He suffryd but onys, but as He wold shewn it me and fillen me with mynde as I had aforn desyryd.

And in al this tyme of Cristes paynys I felte no payn, but for Cristes paynys. Than thowte me, I knew but litil what payne it was that I askyd, and as a wretch repentid me, thynkand if I had wiste what it had be, lothe me had be to have praydd it; for methowte it passid bodely dethe, my paynes. I thowte, Is any payne like this? And I was answered in my reason: Helle is another payne, for there is despeyr. But of al paynes that leden to salvation, this is the most payne: to se thy love suffir. How might any payne be more to me than to se Him that is al my life, al my blisse, and al my joy suffren? Here felt I sothfastly that I lovyd Criste so mech above myselfe that there was no payne that might be suffrid leke to that sorow that I had to se Him in payne.

Notes

  1. 1 ↩gostly rendered as spiritual (ME ghostly = spiritual, not spectral).
  2. 2 ↩wryngyng kept as wringing: the twisting, tearing pressure of the nails in the flesh.
  3. 3 ↩sytyng rendered as sitting: the thorns' continued pressing and settling into the flesh.
  4. 4 ↩kynde moysture rendered as natural moisture (ME kynde = natural).
  5. 5 ↩ME 'stynte a party of the weyte' rendered as 'ease part of the weight' (the drying reduces/relieves some of the sagging weight).
  6. 6 ↩ME 'akynned' rendered as 'aged' (seasoned/dried out), the usual sense in this Passion-drying image.
  7. 7 ↩enm "licour": liquid/moisture (drinkable fluid the body craves); rendered "liquid" to keep the physical thirst sense without modern "liquor".
  8. 8 ↩enm "blissful hede": Julian's habitual epithet for Christ's body; rendered "blessed head" for contemporary clarity while keeping reverence.
  9. 9 ↩Elliptical enm "that other, slow...": the second phase of drying contrasted with the first; "than myn herte can thingke" taken as intensifying the cold pain beyond comprehension.
  10. 10 ↩enm "mynde": mind/remembrance; rendered "remembrance" to capture Julian's sense of being filled with mindful recollection of the Passion.
  11. 11 ↩"repentid me" rendered as regret/repentance over the petition, not formal sacramental penance; "lothe me had be" = I would have been unwilling/reluctant.
  12. 12 ↩"answered in my reason" = an interior reply of understanding, not an outer voice; hell is distinguished as a different kind of pain because of despair.
  13. 13 ↩"thy love" rendered as "the one you love" (the beloved), matching Julian's sense of the natural lover's pain at the Passion.

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