Edmund's cult went from strength to strength after the Norman Conquest. Accounts of the saint's life grew increasingly elaborate, but the new information has little historical authority. The earliest text produced was the De miraculis Sancti Eadmundi, usually attributed to Hermann the Archdeacon, and written at the request of Abbot Baldwin of Bury-St-Edmunds (see Gransden 1995). There are two anonymous collections of Edmund's miracles dating from the twelfth century: New York, Pierpont Morgan Library 736 (ca. 1122) and London, British Library, Cotton Vitellius A. viii (late twelfth century). Both of these are discussed by Thomson 1974. Also from the twelfth century is the De infantia sancti Eadmundi of Geoffrey of Wells, a monk of Bury St Edmunds (the text is edited by Thomson 1977). Other notable Latin texts are the verse Vita Sancti Eadmundi of Henry of Avranches (d. 1260) (edited by Townsend 1995) and Bury St Edmunds' late-fourteenth-century interpolated copy of John of Tynemouth's Historia Aurea, with a very long section on St Edmund (now Oxford, Bodleian Library, Bodley 240).
For English texts related to the cult of St Edmund, we have to wait until the late thirteenth century and the Southern English Legendary, which contains a verse account of Edmund's life (d'Evelyn & Mill 1956, ii.511-5). John Lydgate, a notable Chaucerian and monk of Bury-St-Edmunds, produced a very long Life of Edmund between 1434 and 1436 at the request of his abbot, William, and dedicated to Henry VI, and a shorter prayer to the saint (the latter is edited by MacCracken, i.§20).
A couple of Anglo-Norman texts also warrant mention: the anonymous Passion of St Edmund (edited by Grant 1978), which was written c. 1200 and consists of 1696 octosyllabic lines arranged in quatrains; and the rather gaudy, romance-inspired La Vie Seint Edmund le Rei of Denis Pyramus, written at the end of the twelfth century and surviving only in fragmentary form (edited by Kjellman 1935).