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  • The Life of Wulfric of Haselbury, Anchorite
  • Marsha L. Dutton
The Life of Wulfric of Haselbury, Anchorite. By John of Forde. Introduction, translation, and notes by Pauline Matarasso. [Cistercian Fathers Series, No. 79.] (Collegeville, MN: Cistercian Publications. Distrib. Liturgical Press. 2011. Pp. viii, 262. $34.95 paperback. ISBN 978-0-879-07579-8.)

Pauline Matarasso has done great service in translating John of Forde’s vivid portrait of the anchorite Wulfric, rendering John’s difficult Latin in crisp and often witty English. Her substantial introduction, notes, appendices, bibliography, and index are particularly valuable, given the continuing absence of [End Page 544] a critical edition of the Life. Although her translation relies primarily on Maurice Bell’s 1933 edition, her “Translator’s Note” (pp. 81–84) reports that she also consulted the forthcoming edition from Corpus Christianorum, Continuatio Mediaevalis. Such information distinguishes this translation from the many that fail to identify their source manuscript or edition.

In the 1180s John, a young monk at the Cistercian abbey of Forde, wrote about Wulfric, enclosed from 1124–25 until his death in 1154 in the church of Haselbury, eight miles from Forde. Matarasso suggests that the project may have been a writing apprenticeship (p. 68), preparing John for his later composition of 120 sermons on the Song of Songs. Her introduction surveys topics such as the author and the date of the work as well as the institution of anchoritism and John’s skill at negotiating oral accounts about Wulfric in the languages (English, French, and Latin) current in Anglo-Norman England (pp. 32–37).

John is insistently present in this work, articulating the spiritual and moral implications of Wulfric’s life. Of Wulfric’s desire for solitude, he writes, “May all those who have devoted themselves to the spiritual life . . . not readily entrust for long to human eyes that face which Christ so ardently desires for himself” (p. 107). One short chapter concerns the affection for Cistercians shown by Wulfric, “This champion and herald of our order”: “in every form of holiness they pleased him whose approbation they desired” (p. 152).

Wulfric receives a constant stream of visitors, whom Matarasso discusses at length (pp. 18–32) and tabulates in an appendix (p. 245). John’s meticulous identification of his sources substantiates Wulfric’s claim that Brihtric, the church’s vicar, “was the true anchorite of the place, whereas he [Wulfric], constantly exposed to conversation, could more properly be called the parish priest” (p. 117). Wulfric is constantly available, alone for prayer only at night, “for it was at night that he worked out his own salvation, since by day he was working the salvation of others in the midst of the earth” (pp. 134–35).

As the Life of Wulfric is set in twelfth-century England, Matarasso’s notes thoroughly explain that context. In a narrative of happy symbolism, John depicts Wulfric’s conversion as signaled by a new coin of the reign of King Henry I (r. 1100–35; p. 99). Later, Wulfric foretells Henry’s death (p. 200) and the reign and capture of his successor, King Stephen (pp. 200–01). Other reminders of Wulfric’s historical context involve more humble figures. When Wulfric heals someone mute since birth, the man can speak both English and French. Afterward, Brihtric complains to Wulfric in familiar terms well captured by Matarasso: “Look, I have served you all these years, and today I’ve proved clearly that it’s a waste of time. . . . You have never given me the use of French” (p. 115). The work is a rich source for medieval historians.

It would be a shame, though, if only scholars read this translation of The Life of Wulfric. It is a lovely work, overflowing with great stories—perfect for [End Page 545] refectory reading. As John of Forde lovingly preserved the memory of Wulfric as a vir Dei, now Matarasso renews that memory, inviting a new generation to Wulfric’s cell.

Marsha L. Dutton
Ohio University
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