"Book, line, and chapter"	Paraphrase/quote	Source	Building block	More details		"Primary text cited: Windeatt, Barry, editor. The Book of Margery Kempe: Annotated Edition. Boydell & Brewer, 2004."
1.5	"Proem states that Christ's name ought to lauded ""withowten ende""."	Doxology	Locus of minor doxology.			
1.174	Scribe begins to write the book on the day after the feast of Mary Magdalene.	Liturgical calendar.	Locus of feast.			
1.293  (chapter 2)	"Margery attempts to run a mill, but setbacks happen a day after the Feast of Corpus Christi."	Iconographical conventions.	"Res of mill, intentiones changed (from salvation to damnation)."	Recalls mystical mill.		
1.394–395 (chapter 3)– 	"Margery experiences contrition for all sins committed since childhood (""for hir synnes and for hir unkyndnesse ageyns hir maker"")."	Liturgical phrase.	"Locus, with res of sins (intentiones changed)."	"See Carruthers in on sins: ""So the only way to 'forget' one's sins is to ask God's forgiveness and then change one's attitude, one's 'intention' towards them."" (Craft of Thought 97)"		
1.500 (chapter 5) 	"Christ promises Margery she will ascend from earth to heaven in an instant upon dying (""wythin the twynkelyng of an eye"")."	"1 Cor 15.51, 52."	Locus of biblical phrase.			
1.511 (chapter 5)	"Christ's flesh and blood are described as ""the very body of Christ in the sacrament of the awter""."	Creed or catechism.	Locus of doctrin.			
1.563 (chapter 6) 	"In a vision, the Annunciation has just taken place and Margery declares herself to be unworthy to serve the BVM."	"Magnificat and ""Non sum dignus""."	"Locus, with Margery's service as the new res (intentiones changed)."	"(""Non sum dignus"" thematically aligns with Incarnation.)"		
1.590 (chapter 7)	"On Epiphany, Margery has an Epiphany vision."	Liturgical calendar.	Locus and res.			
1.592 (chapter 7)	"Events described as ""in processe""; Windeatt glosses ""sequence of events""."	Liturgical dramaturgy.	Ductus (continuous procession from processing to crying).			
1.658 (chapter 8)	"When the church ceiling is about to collapse, Margery kneels down, folding her head to her chest."	"Profound bow, a common liturgical gesture."	"Res of bow (with simulacrum of movement); the liturgical intentio is one of humility since Margery fears God's ""veniawns"" (l. 657). However, the miraculous lack of physical harm testifies to her sanctity, as God later affirms (674–675), changing the intentio to one of being magnified rather than being humbled, although her fellow parishioners still see the accident as a ""tokyn"" of God's fury. "			
1.838 (chapter 12)	"A monk enquires of Margery what his sins are; Margery pronounces him to have sinned ""in letchery, in dyspeyr, in kepyng of worldly good"", and continues to further detail his sin."	Litany and confession.	Locus (but intentiones/direction changed).			
1.954 (ch. 13)	Christ assures Margery her name is inscribed on Christ's hands and feet.	Isa. 49.16.	Res of name inscribed (changed from Israel to Margery).			
l. 960–964	Christ compares infant baptism to his cleansing Margery of all sin.	Sacrament of baptism.	Locus of rite; res of water (applied to a different context).			
1.889 (chapter 13)	"When Margery is in Canterbury, she debates with monks, and recounts an exemplum, in which a man's opponents enquire after his cause for laughter while he is ""gretly despysed"". "	Isa. 53.3  and Easter liturgy.	Locus of Easter liturgy; res of laughter (but changed as coming from the subject of scorn).			
1.993–994 (ch. 14)	"Christ declares to Margery that she is both mother, daughter, and sister to him, and cites Mark 3.35."	"Antiphon for Wednesday of first week in Lent; echoes of Matt. 10.37, and therefore of martyrdom, as this Scriptural passage is a lesson for Common of Martyrs (Gregorian Institute of Canada, Sarum noted missal-21-A-Common-1 90)."	Res of female bodies; simulacrum changed to an individual body.			
1.1076–1079 (ch. 15)	"Margery informs the bishop that Christ demands she wear white clothes, including a white mantle and a ring as signifiers of her vow of chastity."	Rite of profession	Res of objects; intentiones and locus changed.			
1.1244 (ch. 17)	"The entire Trinity speaks to Margery ""in Trinite and o substawns""."	"Common liturgical phrase, and also used in confession."	Locus			
1. 13732–1374 (ch. 18)	Margery visits Julian and asks for discernment advice; Julian declares that God is seated in the soul of a righteous person.	Evokes Prov. 8.31.	"Background/locus of Wisdom, res of Margery's soul; intentiones changed to one of admiration towards Margery."			
1. 1484 (ch. 19)	"An anchorite informs Margery that she's God's shrine or dwelling (""tabernakyl"")."	"Material culture; tabernacle already denoted ""A receptacle used to contain the pyx; also, a reliquary"" (MED) at that time."	Res of tabernacle and res of Margery's body assimilated (with anchoritic overtones).			
1. 1617 (ch. 22)	"Margery complains to Christ that that very moment, virgins are dancing joyfully in heaven and compares her married state unfavorably to them; Christ assures her he loves her uniquely."	"Several chants drawing on drawing on Ps. 44.15–16 (Vulgate), either ""Offerentur regi virgines"" or ""Vultum tuum"". “Offerentur regi virgines” (CAO 73212; Cantus 007312) is a responsory for the Common of Several Virgins and the Office of St Agatha, and an offertory for the Mass Propers of St Lucy, Agnes, and Cecilia (Borders 30, 31).  "	Locus of chant; res of dancing maidens; intentiones of joy kept but now associated with Margery.			
1. 2208 (ch. 28)	"Visiting mount Calvary, Margery experiences compassion with Christ, and ""walwyd and wrestyd with her body""."	"Ps. 21 (Vulgate) (also known by its incipit ""Deus, Deus Meus"") in particular verse 15 and 18, which is ""at the heart of the liturgy for Palm Sunday, Holy Thursday, and Good Friday"", according to Bestul (28), and a Passion Sunday versicle."	Locus of Passiontide liturgy; res of Margery's body added to res of Christ's body (or the simulacrum added); intentiones of compassion kept.			
1. 2220 (ch. 28)	"Margery is treated with scorn (""despyte and mech reprefe"") for many years on account of her screaming (evocative of Christ's anguished cries from the cross)"	"The suffering servant and Man of Sorrows passages from Isa. 53.2–6, which forms the basis of a responsory for Maundy Thursday in Sarum (Gregorian Institute of Canada, EPB–29 triduum 1223)."	Locus of Passiontide liturgy; res of Margery's body added to res of Christ's body (or the simulacrum added); intentiones of compassion kept.			
1.2344  (ch. 29)	Margery communicates at the site of the Last Supper.	Phrasing of Christ handing bread to his disciple recalls the Canon of the Mass ( ed. Legg 222)	Locus of Mass.			
1.2635 (ch. 32)	"In Rome, a non-Anglophone parson is willing to give Margery communion and hear her Confiteor."	Confiteor	Locus of confession.			
1.2637–40 (ch. 32)	"In a vision, St John hears Margery's confession; she greets him with ""Benedicite"" and he responds with ""dominus""."	Practice of confession.	Locus of confession; res of Margery added to it.	"CF Julian's exclamation of ""Benedicite dominus""."		
1.2874–2899 (ch. 35)	"Margery perceives white specks, particularly visible when the sun shines, and God informs her it is a ""tokyn"" of his immanent presence."	Recalls sight of sun or light shining through incense.	Res; intentiones changed (from awe at God's presence in mass to awe at God's presence in Margery's life).	"(On ""tokyns"" in Margery, see Varnam.)"		
1.2890–91 (ch. 35)	"After this clarification, Margery responds to Christ's advent with ""Benedictus qui venit in nomine Domini""."	Canon of the Mass (Legg 220).	Locus and res.	"(Following Varnam's line of logic, the incense acts as a devotional, performative object.)"		
1.3547–3554 (ch. 45)	"On Corpus Christi, a woman enquires of Margery how to walk in Christ's footsteps; this question viscerally affects Margery."	Walking in footsteps evocative of Corpus Christi procession behind Christ's body present in the Host.	"Ductus of procession; simulacrum of walking (both kept, but now directed at (that it, with an intentio) towards following Margery)."			
1.3993 (ch. 50)	"A cleric calls Margery a wolf for her white, woollen clothes."	Windeatt refers to Matt. 7.15; also an antiphon for the 9th Sunday after Pentecost according to Cantus (001511).	Res and ductus.	"See my discussion of the memorial import of Margery's woolen garments (Perk 144, 145). "		
1.4201–4205 (ch. 52)	"When accused of preaching, Margery refers to Luke 11.27–8."	"Margery's allusion contains Marian references, since this verse is either antiphon for the week after Christmas (001668) ; in Sarum a lesson for Mass of the BVM from Easter to Whitsun (Gregorian Institute of Canada, Manuale Sar 335)."	Locus of antiphon; res and similacrum of Mary's body assimilated with Margery's equally spiritually generative body. 	"Accords with Miles' claim about Margery (c. 1373– after 1438) appropriating Annunciation characters’ and other visionaries’ positions in their narratives and substituting their books with hers, but ultimately grounding her visionary authority in Mary’s maternal authority and reading as well (164–172)."		
"1.4373, 4384 (ch. 53, 54)"	"Having been arrested, Margery is very thirsty and presents herself as Christ's ""unworthy servawnt"" (all of these events are said to happen on a Friday)."	Passion liturgy.	Locus of Passion liturgy; res and simulacrum of Margery's body assimilated with res of Christ's body.			
1.4697–4711 (ch. 57)	"When visiting the sepulchre, Margery has a vision of Christ’s passion, which sparks co-passion in Margery, as well as loud cries of “I die!”, as she spreads out her arms in imitation of Christ."	"Easter sepulchre, sparking vision and compassion."	Res and simulacrum of sepulchre; intentiones of pity kept but deployed to look back at earlier events.			
1.4918 (ch. 59)	"Having been accosted by various devils, a good angel and Christ address Margery, and Margery acknowledges the divine origin of her thoughts, promising to be obedient to Christ ."	"""Buxom"" echoes marriage vows (Gregorian Institute of Canada, SM-23-SPONSO 310)."	Intentiones of vows kept but applied to Christ as well as to Margery.			
1.5002 (ch. 61)	"Hearing  a sermon on Christ's passion, Margery cries out exceedingly loudly (""cryid wondyr sor"")."	"Responsory ""Tenebrae facte sunt"" (Gregorian Institute of Canada, EPB-Triduum 1258)."	"Res and simulacrum of Christ's voice (loud sound) replaced by res and simulacrum of Margery's voice, but text's intentiones of excess and ineffability and lack of control kept. "			
1.5395 (ch. 65)	"Christ assures Margery that angels present him with Margery's tears, which are ""awngelys drynk""."	"""Angels' bread"" is a Eucharistic commonplace; a prayer before mass features eating angels (Legg 207)."	"Locus of phrase, res of bread, but intentiones and simulacrum changed (drink derived from and admiration directed towards Margery)."			
1.5619 (ch. 69)	"A sermon's theme of ""Jesus is dead"" prompts Margery's compassion and tears. "	Liturgical time - CF the Medingen prayer-book's use of the present tense to assimilate liturgical time and actual time.	Ductus of present tense of the liturgy kept.			
1.5853–5862 (ch. 73)	"Observing in a vision how the BVM takes leave of Christ, Margery collapses, crying and shouting and can no longer control herself, causing all to stare at her."	"Inversion and amplification of Lam. 1.12, which is a Lesson, Responsory, and Antiphon during the Triduum (part of Tenebrae, among other things)."	"Locus, and res of pain, but intentiones changed."			
1. 6186–6191 (ch. 78)	"Participating in a Palm Sunday procession, Margery receives a vision of Christ's entrance into Jerusalem and bursts into tears."	Practice of procession.	Ductus (continuous procession from processing to crying).			
1.6243 (ch. 78)	"Christ informs Margery he has appointed her as a looking glass, so that people regret their sins."	Sap. 7.26. 	Res of looking glass.			
1.6265–6269 (ch. 78)	"On Easter Sunday, when the priest strikes the door with the foot of the cross, Margery hears Christ address the devil and opening the gates hell to liberate the souls."	"Anticipates Exsultet, especially the line ""Hec nox est in qua destrúctis vínculis mortis, Christus ab ínferis victor ascéndit"" (Gregorian Institute of Canada, SM-06-Easter 725) but could also be a verse from the Palm Sunday sequence ""En rex venit"" ""Mors mortis inférni morsus morte donans vívere"" (SM-05-passion 491)."	"Res of sound (simulacrum of sound), intentiones changed."			
1.6273–6285 (ch. 78)	"When a cloth veiling the crucifix is pulled up, Margery's mind, too, is lifted up from ""erdly thyngys"" to ""gostly thyngys""."	Ritual materiality (see Duffy 25–26).	Res and simulacrum of cloth.			
1.6407–6410 (ch. (ch. 79) 	"Beholding Christ's Passion in a vision,  Margery is told by Christ that his suffering is inexpressible, and that he invested inexpressibly much in her redemption and love."	" Lam. 1.12; Lesson, Responsory, and Antiphon during Triduum (part of Tenebrae, among other things)."	Res of Christ's body (and Margery's).			
1.6640–6456 (ch. 80)	"Beholding Christ's Passion in a vision, Margery sees blood flow from Christ's open wounds (resulting from the scourging) and sees his executioners nail him to the cross, drawing out his body in the process."	"Psalm 21 (Deus, Deus Meus) in particular verse 15 and 18, which is ""at the heart of the liturgy for Palm Sunday, Holy Thursday, and Good Friday"", according to Bestul (28), and a Passion Sunday versicle."	Res of Christ's body (and Margery's).			
1.6611 (ch. 81)	"In a vision, Margery is in the company of the BVM when Christ appears (risen from the dead) and greets her with ""Salve Sancte Parens""."	"Windeatt identifies this incipit as indicating ""the introit of the Mass of our Lady from Easter to Whitsun"". The full text runs ""salve sancta parens eníxa puérpera regem : qui celum terrámque regit in
sécula seculórum"" (Sar Manuale 335)."	"Commonplace and res (sound of Christ's words), but intentio changed (directed towards Margery as well)."			
1.6621 (ch. 81)	"In a vision, risen Christ addresses his mother, telling her that his pain is past and that He lives for all eternity."	Eastertide chants telling Mary to rejoice (e.g. Regina Caeli) CF similar joyful promises in the Medingen prayerbook.	Intentiones of joy kept.			
1.6666–6685 (ch. 82)	"On Candlemass, Margery is participating in a procession of parishioners, all holding candles,  when ""her mende is raveschyd"" into a vision of the BVM bringing her son into the temple, causing her to stumble to the altar like a drunken woman. "	Liturgical materialiy.	"Candle as memory object; simulacrum of processing kept, but now with res of Margery's body (who effectively carries Christ as well, as her stumbling suggests) rather than Mary's."			
1.6905 (ch. 84)	"Equating virtual deeds of charity with actually performed deeds of charity, Christ declares himself to be a hidden divinity in Margery's soul. "	"Isa. 45:15; mystical commonplace, recurring theme in the Rothschild Canticles, for instance; Newman ""Origin of the Rothschild Canticles""  (136–138)."	Locus/commonplace.			
2.7487 (ch. 1)	"Margery prays on behalf of her son, not forgetting the ""fruit of her womb""."	"Echoes ""Ave Maria"", suggesting that Margery resembles the BVM in intercessory powers (bolstered by the Annunciation echoes of her prayers in the Chapel of our Lady)."	Commonplace/locus of Ave Maria; locus of enclosed space kept (but Margery's location assimilated into it); intentio kept but now applied to Margery.			
2.7721–7739 (ch. 3)	"Margery embarks a ship on Thursday of Passion week, but storms affect her journey, at which point she complains to God about the people shunning her, pleading with him to rescue her, and prevent all present from perishing."	"Note of despair recalls the Triduum, especially the Psalms."	Intentio of despair in both.			
2.7932–7934 (ch. 6)	"On her way to Aachen, Margery annoys a monk, and responds to his anger by citing the ""Sawter"": ""Sche for to excusyn hirselfe leyd scriptur ageyn hem, versys of the Sawter, 'Qui seminant in lacrimis', etcetera, 'euntes ibant et flebant', et cetera, et swetch other."""	"Windeatt identifies Margery's reading in a footnote ""Psalter; i.e. Psalm 126:5–6, read in the Little Office at Sext, the third of the lesser canonical hours"" (p. 405)."	Commonplace/neck verse of Psalter; Margery's faith and psalter as res (object as simulacrum).			
2.8342	"Description of Margery's prayer, noting how she would start her prayer with the Veni Creator Spiritus, asking that God ""illumynyn"" her soul, ""induyn"" her with the gifts of the Holy Spirit, infuse her with grace to grasp His will and ""parformyn"" it in in werkyng, and to help her fight temptations."	Veni Creator Spiritus; this chant is also evoked by the language of gifts and illumining and the reference to enemies.	Commonplace/locus of hymn.			
2.8410–8412	"Margery compares the hearts and souls encompassed by her soul to innumerable water drops, pebbles, leaves of grass, and so on to express the ineffability of the praise owed to God for the mercy shown to Margery."	 Wisd. of Sol. 11.22.	Res of small objects; intentiones changed to admiratio towards the grace Margery has received.	CF a similar trope of ineffability in the Medingen prayer book (75).		
2.8535	"Margery prays that those who ""trustyn...in my prayers into the worldys ende"" will be granted God's grace. "	"Minor doxology, a fitting conclusion to a prayer."	Commonplace/locus of doxology.