\ n a 7 R 3 6 Y FACILITY 1 J*»i'' V man. / y > LE PELERINAGE DE L'HOMME COMPARED WITH THE PILGRIM'S PROGRESS OF JOHN BUNYAN •tife^ The Chriftian Pilgrimage is no phantafy, any more than the Gofpcl Promiics. The one Is contingent upon the other : the Promife makes the Pilgrim. A city to come has been held up to the afFeftions and emulation of the world ; a city that hath no need of fun, nor yet of moon to fliine in it — vvhofe walls are of Jtifper, and foundations of precious ftones laid by God ; whofe gates are pearls, and Ilreets of fhining gold. In the midft of it is a pure river of the water of Life, clear as cryftal, and on either fide the tree of Life, whofe fruit is yielded every month. This is the City fet in contrail to the Camp of this world, and this it is which makes the Pilgrim. The Tongue of Time, h-^ the Rev. IVm. Ihirrifon. ^ ■ ri k P if L 1 " . ^"^ £r -S5t i ^1 • 1^^ liil II III! i 1 i mill!"' ii THE ANCIENT POEM OF GUILLAUME DE GUILEVILLE ENTITLED LE PELERINAGE DE L'HOMME COMPARED WITH THE PILGRIM'S PROGRESS OF JOHN BUNYAN EDITED FROM NOTES COLLECTED BY THE LATE MR. NATHANIEL HILL OF THE ROYAL SOCIETY OF LITERATURE WITH ILLUSTRATIONS AND AN APPENDIX LONDON BASIL MONTAGU PICKERING 196 PICCADILLY 1858 TO John-William-Spencer-Brownlow Egerton, EARL BROWNLOW, THESE PAGES ARE DEDICATED BY THE EDITORS. r CONTENTS. Introduction ............ vii List of Subscribers ........... xiii LE PELERINAGE DE L'HOMME AND THE PILGRIM'S PROGRESS. Prevalence of Allegorical Literature in the Middle Ages ... i Wherein consists the real Originality of such writers as Bunyan . . 3 Evidence of the popularity of De Guileville's Dream .... 5 In England: — Chaucer's tranflation and imitations, (5-7). LyJgate's, (7-10). Other tranflations or imitations in MS. and in print, (10- 11.) In other Countries ........... w Instance OF Parallelism between De Guileville AND Bunyan . . . 15 Detailed Comparison between De Guileville and Bunyan . . . . 18 The Pilgrim — the Wicket-gate — Grace Dieu and Evangelift — the Interpreter's Houfe — the Slough of Defpond — the Crofs and the Burden — the Scrip and the Staff — the Houfe Beautiful — the Armoury. Other Predecessors of Bunyan . . . . . . . . . 31 Wicliff, (31) — Spenfer, (32) — Geoffrey Whitney and Sir J. Mandeville — Emble- matic Prints, (33) — Piers Plowman, (3 4) — Walter Mapes, (35) — Hampole, (36). Further Parallels between the ancient Allegorists . . . . . 38 APPENDIX. Defcription of the Holy City, (i.) Baptifm, (vii.) Ordre of Maryage, (x.) Na- ture, (xiii.) Charity, (xviii.) Memory, (xxiii.) Induftry and Idlenefs, (xxviii.) Wrath and Tribulation, (xxx.) Avarice, (xxxv.) Necromancye, (xl.) Herefye, (xli.) Sathan, (xiii.) Ffortune, (xlvi.) Gladneffe of the World, (xlvii.) Agyo- graphe and Flaterye, (1.) Oraifon (Prayer) and Latria (Worfhip), (li.) Infirmity and Old Age, (lii.) Mercy and Death, (liii.) lUuftrative Hymns and Allegories ......... Ivii NOTICE TO THE READER. ^=^^^^, HE Englifli quotations given in the following pages are taken from two different tranflations of De Guileville which are not known to exift in print, but of which two MSS. are found in the Britifh Mufcum. Curioufly enough, one of thefe is imperfeft at the end, while the other, which is imperfeft at the beginning, fupplies the portion required. The former, Vitelhus, C. xiii. is fuppofed to be tranflated by Lydgate — no account of the Tiberius, A. vii. has been difcovercd. Both have fuffered by fire in various places ; and fome of the afterifks occurring in the following quotations denote the paflages which have either been deftroyed or rendered illegible. In fome places, again, afteriflcs have been inferted where the great diffufenefs of the Englifh verfion rendered it advifable to omit fome of the lefs ftriking defcriptions and infert the fubftance of them in a profe fummary. The woodcut on the cover of the Pilgrim, with ftaff and cockle-fhell and a clafpcd volume in his left hand, is taken from a rare book in the library of Queen's College, Oxford, entitled " T/ic Booke of the Pylgrymage of Man" INTRODUCTION. HE late Mr. Nathaniel Hill intended to have made the following Papers the groundwork of a larger publication on the " Pilgrim's Progress" of Bunyan, in which he propofed fhowing that Bunyan had been indebted, for many portions of his ftory, to fome of the early Mediasval Ro- mances. The rough notes of Mr. Hill contain frequent allufions to the opinions put forth by Southey and Montgomery in their refpeftive editions of that popular writer. When, however, thefe materials came into the hands of the prefent Editors, they could not but feel that the queftion of Bunyan's pre- fumed plagiarifm was one not likely to poflefs much Intereft for the public at large. They have not therefore deemed it advifable to print thefe references at any length ; at the fame time, they have judged the curious manufcripts, to which Mr. Hill's refearches had direfted their attention, well worthy of being brought before the public, on their own merits, apart from any influence they may perhaps have exercifed on the compofition of Bunyan's Work. With this view, while noticing the " Pilgrim's Progrefs " only in a fub- ordinate manner, they have devoted a confiderable fpace to the Poem of De Guileville, the more readily as it is on this that Mr. Hill's views were prin- cipally grounded. So little Is, indeed, known of our anceftors' daily life during the fourteenth century, and fo welcome Is any gllmpfe of their mental occupations or of their means of literary recreation at that remote period, that a work which enjoyed in its own day no little popularity may not, perhaps. prove wholly unacceptable to readers of the prefent generation ; reflefting, as it does, confiderable light on the ways of thought and the occupations of by- gone times. Yet, though apparently fo well known about the period in which he lived, the Editors have failed to difcover anything that can be called a biography of this once popular writer. The following brief fketch, preferved in the " Biographie Univerfelle," is all that they have been able to meet with. It is as follows, (vol. xix. p. i68) : — " Guillaume de Guilleville ne a Paris vers 1295, prit I'habit de St. Bernard a I'abbaye royale de Chalis, en devient prieur, et y mourut vers 1360. " On a de lui : Le Romaunt des trois pilerinages, le premier eft de Vhomme durant qu'eft en vie, le fecond de I'ame feparee du corps, et le troifieme de Notre Sauveur Jefus Chrift. II avoue, dans le prologue, que c'eft la ledture du Roman de la Roje qui lui a fuggere I'idee de fon ouvrage. L'auteur fuppofc qu'ayant vu en fonge la reprefentation de la Jerufalem Celefte il a con^u un vif defir de contempler en realite une villc fi remplie de merveilles." But though they have not found any fuller defcription of De Guileville, they have met with fome notices of thofe who translated or profited by his work, which may not be uninterefting to their readers. And firft, of " Dan John Lydgate," (whofe tranflation of the firft " Pele- rinage " of De Guileville will be found in the Appendix to this volume,) there is a curious record in the llarl. MSS. 4826. i. to which allufion is made below, (fee fol. 9.) This the Editors have thought it worth while to print in extenjo as follows : — " John Lidgat, borne at Lidgat in Suftolkc, was a Monk of ye order of St. Benet in ye famous Abbey of St. Edmundes Bury, fo yt fhoweth Jofcph Pamphilus was miftaken in his Cronicke, reckoning him among ye Auguftin fryers. After hee had for a tyme frequented the Scooles of England and made a fayre ProgreHe in Learning, beeing defirous to acquaynt himfelf with ye manners and Language of ftrangers, he vifited ye famous Univerfitye of Paris in I-'rancc, and Padua in Italy, where he learned ye language of both nations, and ftudycd diligently in either Academy ; thus having well furnifhed himfclfe with experience of ye worldc, umility, and learned diflcipline, he IntrodnEiion. tx returned into his Country, and opened a Schoole of Humanity for Noble - mannes Children : and although he were moft expert in neare all the fciences yet in the favour of youth and to inftruft them in good artes, manners, and virtues hee fpent his tyme wholly in thofe inferiour ftudyes. Hee was not only an excellent Poet and eloquent Rhetorician, but an expert Mathematician and fubtil Philofopher, and a good Divine. Hee was a great ornament of ye Englifh toung, imitating therein our Chaucer. To this end hee ufed to reade Dante ye Italian, Alan ye French Poet, and fuch like, which hee diligently tranflated into Englifh — gleaning heer and there ye elegancys of other toungs and enriching thefe with his owne. He wrote both in Englifh and Latin, as well Profe as Verfe, fundry treatifes, many in number, excellent for learning, and among them thefe prefent — hee dyed about ye 60 yeare of his age. Anno Dm. 1440, (for Pamphilus is decieved in prolonging his lyfe to the yeare 1482,) Henry the Sixt, then raigning king of England and France, unto whom hee dedicateth his books — hee was interred in ye church of ye monaflery of Bury, (now defaced,) where it is reported this Epitaph to have been en- graven on his monument : — Mortuus feclo, fuperis fuperfles Hac jacet Lidgat tumulatus urna Qui fecit quondam Celebris Britanna3 Fama Poefis. Dead to ye worlde yet living in ye fkyes The learned Lidgate heere entombed lyes Who whylom was afTumed for to bee The honour of our Englifhe Poefye." With regard to the life and writings of John Bunyan, they are fo well known as to require little explanation here — yet the Editors cannot refrain from quoting the following eloquent pafTages from Cheever's Ledlures on the Pilgrim's Progrefs, which have, naturally, attradted much attention in the New World. They feem to echo back the fentiments of gratitude felt in America for the benefits of that Chriflian Liberty, the planting of which was in fo great a meafure due to the Pilgrim Fathers, one of whom exprefTes X hit^'oduEiion. himfelf in the following words : — " As we cannot but account it an extraor- dinary bleffing of God in direcfting our courfe for thefe parts, after we came out of our native country, for that we had the happinefs to be poflefled of the comforts we receive by the benefit of one of the moft pleafant, moft healthful, and moft fruitful parts of the world." " The education of Bunyan," fays Dr. Cheever, " was an education for eternity, under the power of the Bible and the fchooling of the Holy Spirit. This is all that the pilgrims in this world really need to make them good, great, powerful ; he has given an account of his own converfion, and life — efpecially of the workings of the grace of God, and the guidance of his Pro- vidence — in a little work entitled ' Grace Abounding to the Chief of Sinners.' It is powerfully written, though with extreme and ftudied plainnefs ; and almoft all the material obtained and worked into various ftiapes by his various biographers was gained in that book. In it you fee at every ftep the work of the Divine Artift on one of the moft precious living ftones that ever His wifdom and mercy felefted in this world to fliine in the glory of His living temple. Nay, to lay afide every figure but that employed by the Holy Spirit, you fee the refiner's fire, and the crucible, and the gold in it ; and the Heavenly Refiner Himfelf fitting by it, and bending over it, and carefully removing the drofs, and tempering the heat, and watching and waiting for His own perfedt image. How beautiful, how facred, how folemn, how interefting, how thrilling the procefs ! " You follow with intenfe intereft the movements of Bunyan's foul. _You feem to fee a lonely bark driving acrofs the ocean in a hurricane. By the flafties of the lightning you can juft difcern her through the darkncfs, plunging and labouring fearfully in the midnight tempeft, and you think that all is loft ; but then again you behold her in the quiet funftiine ; or the moon and the ftars look down upon her, as the wind breathes foftly ; or in a frefti or favourable gale fhe flies acrofs the fleeing waters. Now it is clouds, and rain, and hail, and rattling thunder-ftorms, coming down as fudden almoft as the lightning; and now again her white fiils glitter in heaven's liglit, like an albatrofs in the fpotlcfs horizon. l"he laft glimpfe you catch of her, ftie is glorioufly entering the harbour, the haven of eternal reft ; yea, you fee her like a ftar that in the morning of eternity dies into the light of heaven. Can IntroduEiion. xt there be anything more interefting than thus to follow the perilous courfe of an immortal foul from danger to fafety, from conflidl to viftory, from tempta- tion to triumph, from fufFering to bleflednefs, from the City of Deftrudion to the City of God?" — Cheever's LeSlures on the Pilgrim's Progrejs. In conclufion, the Editors beg to exprefs their fenfe of the kindnefs they have received from many friends during the preparation of the prefent work. Among thefe,they wifh to name efpecially, Edward Levien,Efq. M.A.,F.S.A., of the Britifh Mufeum, through whofe valuable affiftance the following feled:ion and arrangement of Mr. Hill's MSS. have been made, and at whofe fuggeftion fome old Englifh tranflations of De Guileville's Pelerinage have been added to this volume : they wifh, likewife, to mention the names of W. R. Hamilton, Efq. F.S.A., J. M. Atkinfon, Efq., H. Fofs, Efq. and W. S. W. Vaux, Efq. M.A., F.S.A., Hon. Sec. of the Royal Society of Literature — -and to offer their beft thanks to many other friends who have kindly fupplied them with drawings and copies of woodcuts from old and rare works. In laying Mr. Hill's colleiftion of papers before their readers, the Editors would fain believe that the refult of his many years' affiduous labour will not be wholly thrown away, but that fome few ears of corn may be gleaned from them, according to the faying of Chaucer : — " For out of the olde feldis as men faieth Cometh all this new corne fro yere to yere And out of olde bokis in gode faieth Comith all this newe fcience that men lere." LIST OF SUBSCRIBERS. Frances Lady Albemarle Mifs Joanna Alexander The Lady Marian Alford, 6 copies The Mifs Aliens, 2 copies Antonius Ameuney, Etq. TyiTen Amhurll, Efq. Mrs. Amhurft Mrs. Andrews F. R. Atkinfon, Efq. 5 copies Henry Atkinfon, Efq. Edward Atkinfon, Efq. Mifs Atkinfon Mifs Elizabeth Atkinfon Mifs Eliza Atkinfon Mifs Afhton Lady Aftley Mrs. Hugo Aftley The Lady Aveland J. Barkworth, Efq. Mrs. Harold Barkworth Mrs. Barlow Mifs Elizabeth Barnett, 2 copies Mrs. R. Barton Mifs Bentinck Mademoifelle Bertini Newell Birch, Efq. 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OR the better underftanding why Bunyan was led to choofe the allegorical mode of writing, we fliould bear in mind that a tafte for this kind of compofition had prevailed for more than three centuries before he wrote, and that the moft favourite literature of his own time appeared in the form of emblems and allegory. Early in the thirteenth century, before the time of Dante, the Norman " trou- veres" had produced their Epics on " La Voie de Paradis" — " La Voie d'Humilite" — "Le Pelerinage de I'Homme" — " Le Songe d'Enfer," (from which Dante's " Inferno" was evidently derived,) all written under the fimilitude of a dream ; and in the fourteenth and fifteenth centuries their admirers and imitators in this country made them familiar to the Englifh reader through the medium of tranflations. This fpecies of compofition had its origin in the monafleries, and became the religious literature of the common people, in oppofition to the chivalrefque compofitions of the troubadours, and was popular beyond conception. De Guileville and Bunyan both drew and embelliflied their compofitions from the fame fources. I. From the Scriptures, as appears from their numerous marginal references to them. The primary fource of all the Dreams and Pilgrimages to the Celeftial Jerufalem is to be found in the Vifion of St. John in the Apocalypfe : — " And there came unto me one of the feven Angels And he carried me away in the fpirit to a great and high mountain, and fliewed me that great city, the holy Jerufalem, defcending out of heaven from God, having the glory of God : and her light was like unto a ftone moft precious, even like a jafper ftone, clear as cryftal And the city had no need of the fun, neither of the moon, to (hine in it : for the glory of Le Pelerinage de f Homme ' A red herring. God did lighten it, and the Lamb is the light thereof. And the nations of them which are faved fhall walk in the light of it." — Rev. xxi. lo, ii, 23, 24. Of this origin Guillaume de Guileville furniflies us with fufficient evidence by quoting this very chapter in his defcription of the holy city, calling the "■ j a/per''' a " carbuncle ;" and in the fucceeding pafTage he places a precious carbuncle at the top of the pilgrim's flafF, to enlighten him on his way, and fiys, " Le hault pommel eft: Jefu Chrift." — Pel. de I'Honmie., f. xxvii. Philip, in his Life of Bunyan, mentions that " one Sabbath, whilfl: in prifon, it was Banyan's turn to expound the Scriptures, and he found himfelf empty, fpiritlefs, and barren." " Providentially, it fo fell out at laft," fiys he, " that I call: my eye upon the ilth verfe of the aifl: chapter of the Revelations; upon which, when I had confidered a while, methought I perceived fomething of the jafper' in whofe light vou there find that this Holy City is faid to come and defcend." 2. From chivalrous literature ; — witnefs the numerous adventures and combats with giants, dragons, goblins, fieges of caftles, Sic. De Guileville acknowledges that he founded his plan on the (dream) of the " Romance of the Role ;" and Bunyan knew, like his predeceffors, the ftill lingering tafte of the people for romantic hiftory and adventure, and built his allegory on the plan of the Gothic romance, — a form fo pleafing to our forefathers, — and thus introduced giants, lions, monftcrs, demons, and enchantments, into his edifice, which were familiar to him in the old chap-books. Great-heart was 2i.-perfcS} knight for the defence of the weak and feeble-minded. 3. From the traditional literature of the people. De Guileville interfperfes his poem with popular cxpreffions, to fuit it to the tafte of the public, fuch as " harengfor,"" &c.; and Bunyan's defcription of Great-heart's combat with the giants, Dejpair, Grin, Maul, and Slaygood, may evidently be traced to the chap-books," the Geftes of Guy of Warwick, &c. In his treatife on the Parable of Dives and Lazarus, Bunyan reprefents Dives as replying thus to Abraham: — "' They have Mofes and the prophets, let them hear them.' This is the thing (to be fliort). My brethren are unbelievers, and do not re- gard the word of God. I knew it by myfelf, for when I was in the world it was fo with me. The Scriptures, thought I then, what are they ? A dead letter, a little ink and paper, of three or four (hillings price. Alack! what is Scripture ? Give me a ballad, II iii'ivi book, George on horfeback, or Bcvis of Southampton. Give me fome book that teaches curious Arts, that tells old Fables." — Bunvan's Genius and IFritings, by the Rev. Robert Philip. The very mention of thcfe ballads and chap-books of George on horfeback, and ' Hampole, in his Poem i-mitltd " The Piickc of ConiVicnrc," cicfcribing the Holy City, calls it a beryl. ' Thcfc were fliort ftory-hooks which were hawked about the country ; the word " chap " being ufcd in m\\ mo.l.rn won! " clKipMian," an (■.'/;;■////«« " Here is a poor hardened finner; I come from the City of Dfjlrutlion, but am going to Mount Zion, that I may be delivered from the wrath to come. I would therefore. Sir, fince I am informed that by this gate is the way thither, know if you are tmilltng to let me in." " I am avilling with all my heart," laid he ; and with that he opened the gate. So when C/iriJlian w.is (Icpping in, the other gave him a pull. Then faid C/iriJiian, " What means that f" The other lold him, " ji little dijlancc from t/iis gale there is ercflcd a Jlroiig eaflle, ofnvhich liectzchiib is the Captain ; from thence both he and they that arc avith himjhoot arroius at them that come up to this gate, if haply they may die before they enter in." Then laid Chrijlian, " I rejoice and Ircmble." and the Pilgrims Progrejs. 17 » * ♦ * * « * * Puis vne grant merueille vy " Now, upon the bank of the river, on De grans maiftres et prelaz qui the other fide, they faw the two fhining Aux crenaulx tout en hault eftoient men again, who there waited for them. Monftrans fetnbiant quilz enfeignoient " Now, you muft note that the city Plufieurs des pelerins daual ftood upon a mighty hill; but the pilgrims Qui a grant peine et grant trauail went up that hill with eafe, becaufe they Selon ce quapris ilz eftoient had thefe two men to lift them up by the Aeles pour voler leur failbient arms, feV. Par eles de bon exemplaire Teiles comme ilz les deuoient faire Q^ie ces grans maiftres leur monftroient Monftrant que moult chier les auoient * * * * ^ Puis vy en vng autre cofte " " Then I faw in my dream that the ^ Rev. vii. 9. DefTus les murs de la cite fhining men bid me call at the gate, the Vaillans hommes auftorizables which, when they did, fome one from Mais quant a moy peu congnoiflables above looked over the gate : to wit, Enoch, » * * * Entre lefquelz aduis me fu Que faindt benoift y recongneu Mofes, and Elijah, to whom it was faid, Thefe pilgrims are come from the city of Dejlruition for the love that they bare to * » * * ^ La endroit lainiS francoys auflx the King of this place ; and then the pil- grims gave in unto them each man his * * * * • Moult dautres ie vy fur les murs » * * » Mais tant dire vueil briefuement Certificate,^ which they had received in the beginning." Que nul nentroit en la cite '' Par quelque part quaye compte Qui de hors les murs ne laiflaft ^ Rev. xxii. 14. Lefcharpe ou bourdon que portaft Acomply lors eftoit leur veage Et fait tout leur pelerinaige Before we proceed to give an analyfis of, and to trace a parallel between, the two wrorks of Bunyan and De Guileville, we muf premife that the allegory, which becomes in the hands of the former a fafcinating narrative, full of vitality and Chriftian doiftrine, is in the work of the latter only a cold and lifelefs dialogue between abftradt and unem- bodied qualities. ' " Lecharpe et le bourdon" reprefent the Certificate of pilgrimage. The latter is thus explained in the Diil. de I'Academie Franfoifc, " Sorle de long baton qui eft fait au tour, a'vec un ornement au haut, en forme de pomme, et que les Pelerins portent ordinairement dans leurs -voyages." i8 Le Pelerinage de f Homme ' Rev. :cxi. 2- 9- Heb. -39- •> Matt. xi. II ; xir. 24; V. 3. Ecclef. V. 15. ' f. 3, b. Appen- dix, f. iv. " And I roos vp." ■• Eccluf. xlv. 8. Baruch v. 2. The poem of De Guileville opens by informing his. readers that, in the year 1330, being then a monk in the monaftery of Chaliz, he had a dream, in which he faw afar off, as if reflected in a mirror, fimilar to the " fliining light " of Evangcliji,'- the celeftial city of Jerufalem, and felt himfelf excited to go thither on a pilgrimage." He dwells on the wondrous beauty of its conftruction, on the elegance of its manfions, on the character of its inhabitants, and their happinefs and bleilednefs after their trials and fufferings (even fuch a defcription as Chrijiian gives to his unliable friend Pliable on their fetting out) ; and particularly points out the little wicket-gate, which he recognizes for the one defcribed by our Lord, as being fo ftrait, that it was cafier for a camel to pafs through the eye of a needle, than for a rich man to enter in thereat.'' " Honune vejlii n'y pouvait pajfer." He then bethinks himfelf that ay?(7^and z fcrip will be neceflary for his journey, like thofe in the hands of the pilgrims he fees before him on his way. Anxious to fupply himfelf with them, be rtifics out of his hoiifc, weeping and lamenting to know how he fliall obtain them in the manner Chrijiian is defcribed as doing, when he left home and made as if he would run. " I dreamed," fays Bunyan, " and behold I fiw a man clothed with rags, with his face from his own hoiife, a book in his hand, &c. I looked, and faw him open the book and read therein ; and as he read he wept ami trembled, &c." His prototype thus introduces his pilgrim: — "^ Lors men yffy de ma maifon '' * * * * Bourdon commancay a querir Et efcharpe qui neccflaire Meftoit a ce quauoye a faire ^ Ainfi comment querant aloye Et en pleurant me guermentoye Ou ce bourdon pcufle trouuer Et celle efcarpe pour porter^ Une dame do grant beaulte Et de trefgrant nobilite * Je rencontray droit en ma voye De qui au cueur me vint grant ioye Fillc fembloit dun cmpcrcur Dun roy ou dun trclgrant fcigneur Veftement auoir dor batu Et ciniSle elloit dun verd tifl'u ^ui tout au long cc me fembloit ' In Bunyan. ' The texts ri-t'irrcil to in ilii- margin arc tlioll- given liy Dc ClnilcvilK- in his marginal references. Extraifls from the MSS. defcriptive of the Holy City, &c. will he UmwA in the A|i|)eniiix. ' See WooiUut I. ' Chrijiian defcribcs Evangdijl as " a man dial apptaml In nu lo he a "very great aiiJ /wnourablc f erf on." T^anm WiBSral' y^fmM m^^^^f^ ''■'-''/ 'I w^^ mvffr M >J jl \Jr 1 i\ ^^^p. a ll / -I yJ» \\^\ w/A^ 3 i /| ^I'VvCX * Ifu' i (1 \ ^fTV4;\ )^ /^/^ Im ;Ce pdttatt} l)tt peCetif} 1 11 ^ewuumceftfttauuatccCre IV and the Pilgrinis Progrefs. De charboucles feme eftoit Sur le fein auoit una; fermail Dor fin et defTus vng efmail Sur lequel vng eftoille auoit Qui grant clarte par tout rendoit Ung coulon lui yflbit du fain Quelle applanioit fur fa main Son chef dor couronne eftoit '^ Et tout en entour lenuironnoit Grant foifon deftoilles luifans Moult fut certes cil bien puiflans Oui telle lui auoit donnee Et qui ainfi lauoit paree Moult courtoife et de doulce chere '' Me fut grandement car premiere Me faulua en demandant Pourquoy nauo'ie meilleur femhlant^ Et pour quel caufe ie pleuroye Et faucune defaulte auo'ie Adonc ie fuz com me furpris Pource que pas nauoye apris Que dame de fi grant atour Daignaft vers moy faire vng feul tour"^ Fors et feullement pour autant Que cil qui a bonte plus grant Plus a en foy dhumilite Grant doulceur et benignite Car plus a le pommier de pommes Plus bas fencline vers les hommes Et ne fcay figne de bonte Si grant comma eft humilite Qui ne porte cefte baniere Na vertu ne bonte entiere The fame gracious falutation is made by Evangelijl to Chrijlian w^hilft he is weeping. " I looked then," fays Bunyan, " and faw a man named Evangelijl coming to him, who afked, ' Wherefore doft thou cry ? ' ' Becaufe I fear,' replies Chrijlian, ' that this burden that is upon my back will fink me lower than the grave, and I fhall fall into Tophet.' " A fimilar reply is made by De Guileville's pilgrim (taken by De Guileville from ' Being, like Chrijlian, in a bad plight. 19 ' Ezek. ' Song of Sol. iv. 3- ' Eccluf. iii. 18. 20 Le Pelerifiage de V Homme " t. 39, b. Ap- pendix, f. V. " Cert)s quoth I." >> Eph. iv. 17 — 24. 'f. 4, Appendix, f. vi. ** To pyl- grymo." John I. 9, 1 Sam. xxii. 7. Titus ii. II. Ephefians iv. 17 — 24; for he, like Bunyan, built his poem on the Scriptures, and quoted his texts in the margin), who complains to Gracedieu when he feels that the burden of his fins and the weight of his body prevent him from rifing to the fkies : — A larmoyer at a plorer" Commencay et a foufpirer A dire helas .... Adonc me dift grace quas tu Pourquoy te defconfortes tu Certes dis je pource je pleure Car de prefent en moins dune heure ' Jay perdu treftoute ma joye * * * » Ainfi comme ung cinge acroche A ung bloqueau et atache Lequel en hault ne pent monter Que toft ne faille reualer Ainfi mcji ung bloquel pefanf^ Le corps et ung retenail grant II me rabat quant vueil voler Et retire quant vueil monter'' » * * * Le corps corrumpu ct pcfant Griefue lame et opprimc tant Que la tient en chctiuoifon Et luy fait perdre fa faifon Par quoy nicrueille cc ncft pas Sen plorant je dy dieux helas Defconforte moult grandcment ye fuh ct doy ejire dolent 7"he Pilgrim having faid to Gracedieu that he is in fearch of the heavenly city, which he had had a fight of in a glafs, but that his grief was he had no means of getting thither, fhe replies, if his fearch be fincere, (he will be his guide ; having been fcnt into that country by the Lord of the way to guide halt and lame, but willing pilgrims in the way of falvation, to relieve the fallen, to fupport the lame, to ftrengtlicn the doubtful, and to open the eyes of the blind. Gracedieu then proceeds to warn him that he is going to travel through a country bcfct with difficulties, trials, enemies, and adverfities ; and, as he will doubtlcfs often be in trouble and fland in need of help, he muit always call upon her. Je fuis ccUc que tu dois qiicrre'' ' This bloqucl pcfant is the burden on the back of Chrijiian. and the Pilgrim's Progrefs. 21 Ouant tu vas en eftrange terre Jenlumine les non voyans Et doniie force aux recreans Je relieue les trebuchiez Et radrece les foruoyez Je fuis grace dicu appelle Par le coulon blanc defignee She bids him keep in view the ftraight and only entrance,' that wicket-gate, which none ever entered till they had put of their own clothing- — that is, mortality ; and then only by her grace and favour. The Pilgrim humbly thanks her, and prays that (he will guide and fupport him on his journey. Gracedicu then kindly leads him towards her houfe — a magnificent building, which had been founded 1330 years ago. Lors elle me prift en celle heure' Et toft me mena fans demeure Vers une maifon quelle auoit Qui fienne eftoit comme difoit Et la me dift que trouueroie Tout ce de quoy meftier auroie Laquel maifon auoit fundee Selon fon dit et maffonnee Treize cens et trente ans auoit Comme bien lui en fouuenoit ^ Cefte maifon voulentiers vy Et a la veoir fuz efbay Car toute en hault en lair pendoit Et entre terre et ciel eftoit Tout ainfi que fel fuft venue Du ciel haultain eft defcendue II y auoit clochiers et tours Et moult eftoient beaulx fes atours Ainfi comme fuft vng lieu royal Et fur tous autres principal '' Deuant vne riuiere auoit Ou paflaige ne nef nauoit This is the church of Chrift, for the expounding of the Scriptures ; it is, in fa<£t, the " " Tho hyr lyft." Appendix, f. vi. Pfalm cxii. 3. ^ Ecclui". xxvi. 16. ' As E'uangeliJ} fays to C/irijlian, " Keep that light in your eye." ' Bunyan lays, " They had left their mortal garments behind them in the river ; for though they went in with them, they came out without them." 22 Le Pelerinave de P Homme o * Johnxtv. 6, 21. I Cor. xi. 24. John xix, 27. Matt. xxvi. 28. ■• i. 18. Appen- dix, f. XX. **And evermore." John xiv, 27. 2 Cor. xiii. 1 1. Interpreter s houfe of Bunyan. But the Pilgrim is alarmed at finding himfelf flopped by a ftream without bridge or ferry, and defponds.'^ " Dolent en fu et fort pleuroie." This ftream, in De Guileville's dream, reprefents the water of baptifm- at the entrance to the church, but is transformed by Bunyan (agreeably to his views) into the Slough of Defpond, the duration of which he gives as ' above thcfc fi.xteen hundred years ' — the age of the Chriftian church in his time. Gracedieu expoftulates with the Pilgrim on his want of firmnefs before fo fmall an obftacle, when he has fo many greater waters to pafs through before arriving at the celeftial city. He then inquires why it fhould be neceflary to bathe in this water.? To which {he replies, that, as fin came into the world, it is neceflary to be clcanfed from it — that water is an emblem of purification, and that o King has pafled through this Jordan. Then a perfon appears who helps him out to the other fide,' and, being purified, he is admitted into the houfe of Grace. Here a number of pilgrims are affembled, and Mofes— or the Laiu, the Legality of Bunyan — in dcfpite of Gracedieu.,* who reproves him, offers them many things for their relief on the journey — fuch as ointments for curing their wounds after their confli£ts with their enemies. Adofes is fucceeded by perfonifications* oi Reafon or Prudence., and Nature, cor- refponding to IForldly-wife-man in Bunyan, who is '■ objlinate'^ and railing. Thefe are followed by Sapience or Difcretion, by Repentance or Piety, and by Charity'' or Love; the latter prefcnting to her auditory the laft Will and Teftament of Him who, for love of mankind, died upon the Crofs ; which runs thus: — ■'" I, who am the way, the truth, and the life, make this my laft tejiament, and voluntarily bequeath my foul to my Father, to be in his fafe keeping, whilft I defcend into hell to releafe thofe who love me. My body I bequeath to be interred in the fepulchre Jofeph has made, and to the pilgrims who keep in the right way, in order that they may be nourifhcd by it, and helped on their way. My heart I leave to thofe who love and keep my commandments. To John I leave the care of my mother, and my blood I leave for \.\\c falvation of all thofe who had compaffion on mc." A crofs is here reprefentcd with the letters P A X, at the angles. Ces trois Icttres font aflauoir '' Qua trois chofcs doit auoir paix Icelluy a qui eft laiflc Ce beau ioyel et odtroye ' ClirijVian alii) dcfjionJs at thu figlit of the lions, ami flioiiglit of going back, till Watchful, tlic porter, cried iinto liim, faying, " Is thy (hcngth fo Iniall ? Fear not llic lions, for they aie chained." ' See Woodcuts II. and III.; and cf the account oi Bnptifm, Appendix, f. vii. ' As Help conies to the afTdtance of Chrifiian at the Sloiigli of Del'pond. * " Law and Grace " is a favourite work of Bunyan's. » See Woodcuts V. VI. VII. and VIII.; Appendix, f. xi— xx. " OliJIinate accompanies C/irijUa» and Pliable over the plains, and rails al tin 111 liolh. ' Difcretion, Piely, Prudence, and Charity inhabit tlic palace called Beautiful, and entertain C/irifliaf, M ^lam :xI Mo •o fimtim^ VIII and the Pilgrim s Progrejs. Ceft que premierement en hault Du X eft mis en efchauffaut Par qui ie luis fignifie Briefuement et en fobriete II doit auoir parfai£te paix " En tel maniere que tous faiz Commis et faiz oultre mon gre Si foient reftraints et amende Apres en langlet bas affis Du A eft colloque et mis Par qui lame de foy entent Doit auoir paix entierement '' A celle fin que point ny morde Sinderefis ne ne remorde Apres encor a Ton prochain Qui par le P mis primerain Eft entendu doit paix auoir A quoy le doit moult efmouuoir Le mefme degre ou il eft Car point plus hault ne plus pas neft Xous deux en vng degre les mis*^ Quant au commancement les fis Tous font mortelz et lun et lautre Vers et fiens eft lun fi eft lautre Rien ny vault cueur felon ne fier Ne riens orgueil ne riens danger Tous pafTeront par vng pertuis '' Groz et menuz grans et petis Or facent tant que ce ioyel * Ne perdent pas par leur orgueil A fon prouchain chafcun ait paix Si fera le patron parfaiz Tel que doit eftre par raifon Ceft vngfeing de tabellion ^ Duquel doiuent eftre fignez Tous bom tejlamens et marquez Et de ce fe'ing publicquement Ay ie ce prefent teftament Signe et tabellionne Puis que lent efcript charite Paix ay donne a toute gent Or la garde chafcun deuement 23 ' Rom. xiv. 17. ^ Pialm Iv. J 8. * Heb. xii. 14. *• Strait gate. Rom. xil. 18. f Seal i>f engrofT- ment- 24 Le Pelerinage de f Homme " Now I (aw in my dream," fays Buiiyan, " that the highway, up which Chrijlian was to go, was fenced on either fide with a wall, and that wall was called Salvation. Up this way did burdened ChrijVian run till he came to a place on which flood a crofs, and a little below, in the bottom, a fcpukhre ; and, jufl: as he came up with the crofs, his burden loofed from his fhoulders, and fell from his back into the mouth of the fepulchre. Then was Chrijlian glad and lightl'ome, and faid, with a merry heart, ' He hath given me reft by his forrow, and life by his death.' " And it is here that Chrijlian fees the ' three ftiining ones,' who faluted him with " Peace be to thee;" and the firft faid to him, " Thy fins he forgiven thee" (here is peace and pardon); the fccond llripped him of his rags ; and the third fet a mark on his forehead, and gave him a roll (the above tejlament) with a feal upon it, which he bid him look on as he ran, and that he fhould give it in at the celejUal gate. In the dream of De Guileville, as foon as Charity had made an end of her oration, many of the pilgrims appeared very defirous of accepting her proffered conditions, and addrefled themfelves firfl: to her, and afterwards to Repentance. But he alfo perceived many unfortunate ones amongft them, who, fecretly concealing themfelves from the eye of Charity., and eluding the obfervation oi Repentance., addrefled themfelves exclufively to Mofes for relief, to whom he granted it without exception. But it happened ill for them ; for, as foon as they had left him, they looked as if they had come out of a miry Jlough, " Yflys du bourbicr ou dun noir f.ic a charbonnier ;" like Pliable., ' bedaubed with dirt,' or had been ' dipped into a fack of charcoal.' They were black, filthy, vile, fays De Guileville — enhordiz et encore tous familleux ; but when they were tired of this relief they returned trembling, and begging to accompany the other pilgrims. So Chrijlian, after having ' turned out of his way, to go to Mr. Legality's houfe for help,' from his brethren, ftands trembling before Evangelijl ; and Bunyan, from his fnniliar knowledge and love of Scripture, from the refources of his genius, and his acquaintance with the human heart, has wrought out a ilriking piiSture of the iiifufficicncy of the law to take oft" the burden of fin. Hence, when Evangelijl meets Chrijlian, and (hows him tliat no man can be juftified by the deeds of the Law, that Mr. Legality was a cheat, &c. Chrijlian, like the trembling pilgrims, falls down at Evangelijl' s feet as dead, and prays to be put again into the right way. The monk of Chaliz afterwards introduces a long allegorical dcfcription of the Eucharift, and the Pilgrim exprefles a wifli to be furnifiied with fome of this fpiritual provifion, to fupport him on his journey, and eagerly defires to proceed. Gracedieu replies, that flie has everything neceflary for him, and for his journey, in her palace;' but that he mud: wait, before he fets out, until (he has fliown him the curiofities con- tained therein, or, as Bunyan has it, ' the rarities of the place ;' and that afterwards he fliali receive a daft" and a fcrip, with provifions to ])ut into the latter. Siie then leads him into a cabinet, where flie points out to him a great collciSlion of precious jewels ; ' The Church, or Houfc of the Interpreter. /^^^ ^S^^^ m \.t]/7 ^ ^Ll/Zllm ^s\ i^^Rs, Vi\ ^t7 ^Wfy/JM xA ^j^Mk^l JvlSLcJ -wRsR^/ >C- ?^ 1 \\< L. /;\^\<* ^'""^^^'^'^VTllt— ^^^^ j^f f3>==^ U'-i^ \S '^-^ i^r \? 'M J^ ^^S» \ rj| '. \/MM^^^^ M^^^/i ^ \ K ^ lljlWpsa^ L Ip .|OT^,lr ^ i« f; >% » 1 ^te fx\'\ ""^aP^ t* 1 ^M' IX <^A^y' ^ & k i 1 ffsHB 1 w ^ ' 'h h^^^y^''^^ 2^^ ffH 111 1 1 1 i^ ' K^fflNu^M^ 1 1 f/l \ rf/^W III ^ lr^^y*Sto^i't^ 1 yClr^flv jpr* -^ ^^S^ If^ c'^'*^ ^ ^^^ "% ^ . ^^1 *^ ^wfi S\ i© ^ TstJTT ^^ XI All and the Pilgrim s Progrefs. (and here Bunyan muft have revelled in allegory to his heart's content, for every article is defcribed with the fame myftic and (ymbolic precifion as in Durand's " Rationale of the Church.") The firft things {hown to him arc the fcrip and ftaff, which Gracedieu takes out of a cafket of curious workmanfhip. The fcrip, or fcarf, is made of green filk, with fringe of the fame colour fprinkled with fciir/et fpots, like gouts of blood. " Thefe,"'' faid Gracedieu., "are things necefl'ary for thy journey: look well to them, for thou wilt ftand in need of them. The name of the fcrip i% faith., and in it thou wilt carry thy provifions ; and if thou wouldft know more of its virtues, confult the prophet Habakkuk, and St. Paul's Epiftle to the Romans, chap. x. where thou wilt learn that the juft indeed live by faith." ^ % Voy cy lefcharpe et le bourdon Que promis tay ie ten foiz don Meftier tauront en ce voyage Garde les fi feras que faige Lefcharpe fi eft foy nommee Sans laquelle nulle iournee Tu ne feras ia qui rien vaille Car tout ton pain et ta vitaille Doys en tous temps dedans auoir '' Et fe tu veulx cecy fauoir Par autre dit que par le myen Saindt paul ten informera bien Qui racompte quil eft efcript Que iufte de lefcharpe vit*^ Lequel mot en abacuh prift Qui ou fecond chapitel gift # # * * Lefcing efmeut et achoifonne'' De prendre cueur etfaire ainft" Que les glorieulx martirs qui Trop mieulx amerent a refpendre Leur fang pour leur foy fort deffendre ^ Ouaucunement leur feuft oftee Pour fa vertu quaauolent gouftee ' See Woodcut IX. Gracedieu further enlarges on the fcrip by faying, " It is true that in olden time thefe fcrips were plain and fimple in their form, and without thefe emblems ; for then it fufficed that faith (hould be pure and holy. But fince many errors and herefies have crept in, and each foolifhly would believe of his own fafhion, (Ibme being Arians, fome Pelagians, and others fuch as I will not name,) it became necef- l'ary to eftablifh a unity of belief, and thefe twelve clochettes will ferve to keep thy faith awake." Bunyan tells us that the Ihepherds, from the top of Mount Error, (howed the pilgrims the bodies of Hymeneus and PMletus daftied to pieces at the foot of the hill. " f. 23, b. App. f. xxi. *' Thys lady goodly." * Rom. X. 4 — 6. ' Hab. ii. 4. Rom. i. 17. ^ f. xxiii. b, ' Heb. xi. 33. < Eph. ii. 8. 26 Z^e Peierinage de f Homme Ceft pour te donner exemplaire Oue fe tu trouues qui fouftraire La te vueille point ne ofter Auant occire et decouper Te laiffes plus toft que ten voyes Defcharpey car trop y perdroies This allocution of Graiedieu to the Pilgrim, with an allufion to the ' glorious martyrs,' as an example for him to follow, correfponds with the exhortation of Evan- gelijl to Chrijiian and Faithful^ before they arrive at the town of Vanity : — " My fons, you have heard, in the words of the truth of the gofpel, ' that you mufl:, through many tribulations, enter into the kingdom of heaven;' and again, that ' in every city bonds and affliflions abide you : ' and, therefore, you cannot expe6l that you fhould go long on your pilgrimage without them, in fome fort or other. You have found fomething of the truth of thefe teftimonies upon you already, and more will immediately follow ; for now, as you fee, you are almoft out of this wildernefs, and, therefore, you will foon come to a town, that you will, by-and-by, fee before you ; and in that town you will be hardly befet with enemies, who will ftrain hard that they may kill you : and be you fure, that one or both of you muft feal the teftimony, which you hold, with blood: but ' be you faithful unto death, and the King will give you a crown of life.' He that fhall die there, although his death will be unnatural, and his pain, perhaps, great, he will yet have the better of his fellow ; not only bccaufe he will be arrived at the Celeftial City fooneft, but becaufe he will efcape many miferics that the other will meet with on his journey. But when you are come to the town, and fliall find fulfilled what I have here related, then remember your friend, and ' quit yourfelves like ?nenf'"' The fame counfel is given by Gj-accdieu in the above paflage to the ' Ridley thus addrclTes Latimer at the (lake : — " Be of good liL-art, brother, for God will cither alUiagc the- fuiy of the flame, or ellc Ihenglhcn us to abide it." " And now tJie chariot of fire, vvliich was to tranfport the martyrs to glory, began to be ilhiminated, A blazing faggot w.is placed at Ridley's feet, upon which Latimer addrelTed him, with a degree of compofure which pafTcs all underftunding, in thofe memorable words of almolt prophetic import; — ' Be of good comfort, Mailer Ridley, and play the man; we (liall this day light inch a candle in England, as I trull (hall never be put out.'" — Lives of Eminent Chrijtians hy the Rev. R. B. HoNE. Similarly, in a (lanza under the woodcut oi the trial o( Faithful in the 33rd edition, (Cee plate f. 33), Bunyan writes : — " Now Faithful, play the Man, (jieak for thy God ; Fear not the wicked's malice, nor their rod : Speak boldly, man, the truth is on thy fide, Die for it, and to life in triumph ride." Again, Bp. Ridley fays to Latimer in prifon ; — " Hitherto, you fee, good father, how I have, in words only, made (as it were) a flourifti before the fight which I fliortly look after; and how I have begun to prepare certain kinds of weapons to (ight againd the advcrfaries of Chrift ; and to mufe with myCelf how the Jarts of the old enemy may be borne and the Pilgritn s Progrefs. 27 Pilgrim, and ftie fays that he is to fei-ve as an example^ and to fufter himfelf rather to be killed and cut in pieces, than lofe his fcrip, or his faith. And this counfel is followed by the fellow-traveller of ChrijUan, when he is condemned, in the town of Vanity, " to be put to the rnojl cruel death that could be invented. They, therefore, brought him out to do with him according to their law : and firft they fcourged him, then they buffeted him, then they lanced his Jiejh with knives : after that they ftoned him with flones, then pricked him with their /words ; and, lafl: of all, they burned him to afhes at the ftake ! " Thus came Faithful to his end. " Now," continues Bunyan, " I faw in my dream that Chrijlian went not forth (from the town of Vanity) alone; for there was one whofe name v/zs Hopeful, who joined himfelf unto him ; and entering into a brotherly covenant, told him that he would be his companion. Thus one died to make teffimony to the truth, and another rifes out of his afties to be a companion with Chrijlian." In like manner, the fecond companion of De Guileville's Pelerin, given to him by Gracedieu, is the Pilgrim'sy/rt/f", whofe name is Hope ; on which (he bids him lean with confidence, telling him it will fuftain him in all flippery places. This ftafF is light, ftrong, and ftraight, and is made of Shittim wood, which is imperifhable ; and on the top is refledfed the whole country, as far as the Celeftial City itfclf — the whole illuminated by a brilliant carbuncle. Or entens bien de ce bourdon" Oui eft bon en toute faifon Car trebucher ne peut celluy Qui fermement fappuye a lui A lui appuyer te deuras A tous maulx pas ou tu iras Efperance le dois nommer * * # * Le hault pommel efl: yeju Criji^ Oui eff comme la leiflre dit Ung miroer du tout fans taiche La ou chafcun peut voir fa face Ou tout le monde fe mirer Doit toujours .... The Pilgrim now propofes to proceed on his journey ; but he is told by Gracedieu that he muft firft be armed at all points, in order that he may be proof againft the many off, and after what fort I may fmite him again with the fword of the Spirit. I learn alfo hereby to be in ufe with armour, and to elTay How I can go armed." This language may be compared with Chrijlian s fight with Apollyo?i, and many of the exprertions of thel'e two martyrs remind us of Chrijlian and Faithful in the " Pilgrim's Progrefs," and fliow us alfo how intimate Bunyan was with Fox's " Book of Martyrs." » f. 27- App. f. xxii. " But ftyrft tak." Gen. xxxii. 10. Ftov. xxiii. 17, 18. I" John xil. 16. Wifdom vii. 26. 28 Le Pelerinage de f Homme * Ifaiah xi. 5. Luke xii. 35. *> (. 30, b. App. {. xxiii. " Come ner." I Kings xxii. 30. Numbers xxxii. 29 Zech. viii. 9. ' Rom. vi. n; viii. 18. Hcb. X. 36 ; XI 34- Rev.ii. II ; xjii 10. ■" i. 31. ' Ifaiah lili. 7- ' Pfalm cxxix. 3. dangers which he will meet with by the way. She puts on him the girdle of Righteouf- nejs^ to keep him in the path of redlitude and temperance ; and alfo furniflies him with a writing, or fcroll,^ (containing the credo written in Latin rhymes,) which {he enjoins him to confult to take the film from his eyes. We now come to the prototype of the armoury contained in the ' ftately palace called Beautiful which Bunyan thus defcribes : — " The next day they had him into the armoury, where they {bowed him all manner of furniture, which the Lord had provided for pilgrims — as fword, fhield, helmet, brea{l-plate, all-prayer, and {hoes that would not wear out. And there was here enough of this to harnefs out as many mcn^ for the fervice of their Lord, as there be {lars in the heaven for multitude." Armour- of precifely the fame defcription is earneftly recommended by Gracedieu to the Pilgrim. Or regarde difl-elle hault '' A cefle perche fil te fault Pour chercher armes loing aller A{rez en voys pour bien tarmer La font heaulmes et gambefons Gorgerettes et haubergeons Targes et quanque faiU'tr peut A c'll qu'il deffendre fc veult She fir{l prefents to him a '■ garnhefon' or coat of mail called Patience, faying, " This was wrought by the great armourer above, who, without tools, created the fun and ftarry hoft ; it is of fuch excellent temper that it will be proof againfl: all kinds of adver- fity and tribulation, and will withftand to the death. It was worn by our Lord on the . Crofs — by holy martyrs fincc — and will rcfifl, like an anvil, all the ftrokcs of thine enemies.*^ Ce gambezon veftit iefus '' Ouant pour toy fut en croix pendus Sur luy fut poincStoye et poiniS Et mefurey a fon droidl poinft Tout fouffrit et tout endura' Nul mot nc dift ne ne fonna Enclumc fc monftra et fu A chafcun coup dont fut fcru Et lors fut fur luy monnoyce Ta ranfon batuc ct forgee Defius fon doz. la monnoycrcnt ' Lcs cruculx fcurcs ct forgercnt i^ar i)uoy til doys bitn fuppofcr Puis que Ic roy fen voult armer ' Chrijlian I roll, wliidi lu- lol'cs in llu' aiboiii. » See Woodcut X. and the Pilgrinis Progrejs. Quil eft bon et bien efprouue Et grant loz eft den eftre arme " And now put on this helmet, which is Temperance, to defend the eyes from folly and vanity, the ears from murmurings and detraftion, and the heart from evil imaginings. It is the helmet called, by St. Paul, the helmet oi Salvation." ^ Le heaulme comme dois fauoir" Eft at-emperance de veoir Defcouter aufli de odorer Chofes qui te puiftent greuer Car ficomme coeuure et refraint Le heaulme tes fens et reftraint Tout ainfli atrempance fert De garder loeil que trop ouuert Ne foit ne trop abandonne A folye et a vanite Car fe loeilliere affez neftoit Eftroidte entrer dedans pourroit TzWt fagete^ qui occire Pourroit (the arrows of Satan.) " This "■ gorgette' is called Sobriety," which is akin to Temperance, and is to prevent gluttony. Thefe gauntlets "* are the third part of Temperance, and their name is Con- tinence : therefore, take example of St. Bernard. So be fure to arm thyfelf carefully, as did formerly Saint Guillaume, Abbot of Chaliz, who knew how to faft even at a feaft.i " But the beft weapon of all is this fword, for if thou hadft no other armour this would fuffice.' Its name is Jujiice, (Righteoufnefs,) and a better blade was never forced or girded on the loins — and it far exceeds thofe of an Ogier, a Rowland, or an Oliver." Par fon nom iujlice elle eft diite' Entre les autres plus eflite Et la meilleur quonques ceignift Roi ne conte ne ne tenift Ducquee ne fut lefpee ogier Celle de roland noHuier Si vertueufe ne puiffant Si noble ne fi excellent "This fword thou muft wear to defend thyfelf againft thofe who attack thee, and againft thy hidden enemies in particular — for there is nothing worfe, or more perilous, than a concealed foe. And here, alfo, is the fcabbard, the true name of ' De Guileville's objeft in adding this laft paragraph fecms to be to introduce the names of St. Ber- nard and St. Guillaume, the former as the founder of his monaftery, the latter, probably, as his anreftor. 29 ■• f. 32. App. f. xxiii. " Thys helm." Ilaiah lix. 17. Eph.vi. 14 — 17. Piov. iv, 23. Pfalm XXXV. 2 ; cxix. 37, Job xl. 24. •> Dart. *^ I Pet. V. 8. Wifdom ix. 1 1. "^ Pfal. cxliv. I. James iv. 8. ^ Ezek. xxxviii, 1 4- I Pfalm XXXV. 27. Prov. X, 2. 1 I Mac. iii. 3, i Ecclul. xiii. I 3. ^ f. 32, b. App. f. xxiii. " Take a fwer.i." 30 Le Pelerinage de F Homme • John xviii, 1 1. Pr. cxxxvi. 23, Luke xviii. 10. ** Prov. xxxi. 17. Joihua xiv. 1 1. Sons of Sol. iv. ^ I Kings iv, 29; xi. 4. Prov. ix. 6, ■ll Cor. vi. 7. Hab. iii. iq. I Pet. ii S; IV 12. Rom. xii .16. Gen. viii . 21. ' I Sam. xvii. 38-50. which is Humility, for it muft conceal thyjujlice or vengeance." Remember the Pub- lican and the Pharifee. The name of the girdle is Perfeverance, and of the buckle, Conjiancy, &c. But forget not the fhield^' — for without this no one can defend himfelf well — it ferves to prote£l both the warrior and his arms. The name of this is ' Pru- dence-," (VVifdom or Underftanding,) and it was once worn by King Solomon ; but when he loft it he loft his honour along with it, and, in comparilbn with it, all his other golden Shields'' were not worth a red herring : — (Toutes fes autres targes dor Et fes efcus ung bar en for Des oncques puis nc luy vahircnt.) " And now," continues Gracedieu, " it is time to arm." So the Pilgrim proceeds to accoutre himfelf; but when he is panoplied'' he complains that the armour is too heavy for him, pleads his ignorance of the ufe of arms, and implores her to allow him to follow the example of David, who found himfelf obliged to put oft' the armour he had efl'ayed to wear before going to combat the Philiftine. She confents : but warns him that he has not, like David, the courage to encounter the enemy armed only with his ftaft'and five ftones in a fcrip.*" Graccdieu then leaves the Pilgrim, and, in her abfence, he forely laments his having refufed her good counfel. During his lamentations fhc returns, and, feverely rebuking him for his want of energy, when there is no enemy to combat, flie prefents him with the identical pebbles that David had in his fcrip when he fought againji Goliath.^ In Bunyan's narrative, the damfels of the Palace called Beautiful " fhowed Chrijlian fome of the engines with which fomc of the Lord's fervants had done wonderful things. They fhowed him Mofcs' rod ; the hammer and nails with which Jael flew Sifera; the pitchers, trumpets, and lamps, too, with which Gideon put to flight the armies of Midian. Then they ftiowed him the ox's goad, wherewith Shamgar flew fix hundred men. They ftiowcd him alfo the jaw-bone with which Samfon did i'uch mighty feats. They (bowed him, moreover, the fling andjhne with which David few Goliath ofGath." Bunyan Jl}0ws thefe treafurcs to Chrijlian, but wifely prefers fending him on his pilgrimage armed at all points. De Guileville allows his pilgrim to go forth armed merely, like David, with a ftiepherd's fling ; and then, by a lefs happy allegory, fur- nifties him with an attendant, (called Memory,)" who is to cany and produce the armour which he had refufed to wear, whenever he found himfelf in the prefence of an enemy. Having thus provided him witli the neceflary means of defence, fhc tells him it is now time to apply himfelf to his journey, as foon as he has ftored his I'crip with a • ' The I ft ftone, called " Mcmoire de la mort Jefu," is " un Riibiz." 2ml. " Rcinembrance de la Dame, unc pierre blanche. La Blancheur." 3rd. " Sainfle eternelle Gloire, un Sap/iir azvirc" 4lh. " Meinoiie dii feu d'Enfer, Aliefton, couleur Jcfer." 5lh. " La SainiJle Efcrijiture, qui en foi a lelli •vcn/tne. Cell une cfmcraulJ moult fine."' ^ See Woodcut XL A))i>endix, f. xxiii. and the Pilgriins Progrejs. 31 fupply of the bread (of life) necelFary for his fupport during his long journey, and then accompanies him on the way, giving him good counfel on the beft mode of defence againft his enemies, and bids him be of good coura2;e. Gracedieu alfo exhorts the Pilgrim to be vigilant, and conftantly on his guard againft an enemy of which he feems to be the leaft aware, though he carries that enemy about with him — that is, his own carnal defires. She alfo explains to him the conflift, which never ends, between the flefh and the fpirit— fhows him the beft means of combatting the carnal will by fafting and prayer, and counfels him, with the Apoftle, to take upon himfelf the whole armour of God, that he may be able to withftand in the evil day. Thus Ihe exhorts him to perfeverance in the great ftruggle ; and to imprefs this more powerfully on his mind, fhe calls his attention to an ant-hill which lies in their path, and fliows him (as the Interpreter does in the Pilgrim's Progrefs) that, like the perfevering ant, which rolls, again and again, down the flippery fand-hill, but, ultimately, attains her objeft, fo he, by ftruggling againft temptations, will conquer, if he will only perfevere : whilft, to the indolent, the wife man fays, " Go to the ant, thou fluggard, and learn wifdom."! Bunyan fays :— " Then Chrijiian began to go forward ; but Difcretion, Piety, Charity, and Prudence, would accompany him down to the foot of the hill. Then faid Chrijiian, ' As it was difficult coming up, fo, fo far as I can fee, it is dangerous going down.' ' Yes,' faid Prudence, 'fo it is ; for it is a hard thing for a man to go down into the valley oi Humiliation, as thou art now, and to catch no flip by the way ; therefore,' faid they, ' are we come out to accompany thee down the hill.' So he began to go down, but very warily, yet he caught a flip or two. " Then I faw in my dream that thefe good companions, when Chrijiian was gone down to the bottom of the hill, gave him a loaf of bread, a bottle of wine, and a clufter of raifins ; and then he went on his way. " But now (in this valley of Humiliation) poor Chrijiian was hard put to it, for he had gone but a little way before he efpied z foul fiend com'mg over the field to meet him ; his name is Apollyon. . . . Then Jpollyon faid. Prepare thyfelf to die ; for I fwear, by my infernal den (he fpeaks as the fiend of hell of WiclifF), thou {halt go no further; here luill I fpill thy foul ; and with that he threw a flaming dart at his breail:, but Chrijiian caught it on his Jhield. Then did Chrijiian draw, for he faw it was time to beftir him, (that is, to affail the enemy, as WiclifF fays;) and Apollyon as faft made at him, throwing darts as thick as hail !" WiclifF, who, doubtlefs, was a favourite author of Bunyan's, has alfo left us, in a trafl: entitled " The Lantern of Light," a defcription of an armoury, the phrafeology of which feems likely to have fuggefted many of the peculiar expre/Tions which occur in the defcription of Chrijfian's battle with Apollyon. " Peace-makers in Chrift's Church move men to the reft that Chrift promifed to his ' " Whilft C/iri^ian," fays Bunyan, " was fleeping in the arbour, one comes and awakes him, faying, ' Go to the ant, thou (luggard, confider her ways, and be wife.'" 32 Le Pelerinage de r Homme difciples when He was here among them, John xi. 4. Chrift hath left among us peace, that we fhould love together, hating fm and loving virtue ; for thus He loved us. For there is no charity unlefs fin be hated and plucked up by the roots, in us and all others. " Thefe peace-makers ftand armed at all pieces, for dread of their enemies, in the armour of Jefus Chrift, that Paul teaches, Eph. vi. Six armours, the Apoftle rehearfes, that arm the foul, five to defend, the fixth to ajpiil. i. A girdle of chaftity, (truth.) Take up this girdle, that ye may ftand perfeft in the peace of your foul, againft all flefhly ftirrings. 2. An habergeon of righteoufnefs that is thickly mailed, for wifehood fhould not enter to grieve God or man, or difturb this true peace. 3. Leg-harnefs, [gambiere,) or fhowing of afFeftions in the Gofpel of Jefus Chrift, and then they are difpofed to make peace among men. Not as the world afketh, but that they ftand perfeftly in all adverfity, with Chrift and his Gofpel to the death-day. 4. A fliield of fiiith. In this they fhall quench all the fiend's burning darts^ that are his temptations. Then may no deadly blow fteal upon that man who hath the fhield of true belief hanging on his heart. 5. A helm of health, (or helmet of falvation,) which is called trufty hope ; for it bears off the Jlrokcs the fiend throws at man's foul, with pitilefs gins ; the one is obftination, or hardnefs of heart ; the other is defperation, or wanhope. But whofo hath the helm of hope, though ftrokes light on him, they (liall in no wife burft his head-piece, or fink into his foul. Fherefore, he liveth peaceably in hope of (jod's mercy. 6. Is the fword of the fpirit, that is God's word. With this fword Jefus Chrift ajfiailed the fiend of hell, when Chrift laid, 'Go, Sathan ;' and he fled away. For this fword is full fliarp, and biteth on both fides ; it parteth, at a ftroke, the foul from the body ; and it parteth, in this life, virtue from fin ; and it (hall part at doomfday the good from the evil. God give us grace to take this fword, for ;dl that take up this fword, and ftand in this armour, Chrift, our Captain, blefleth them, and calleth them his children. Matt, v.; ' Blcircd are the peace-makers, for they ftiall be called the fons of God.' And Chrift faith, ' Love ye your enemies, do ye well to them that hate you, and pray for your purfuers and your flandcrers. That ye may be the fons of your Father that is in heaven.' " It may be obferved that Wiclift's fixth arm is one oi offence ; and it is with this " tivo-edged Jword" that Chriftian (who had prc\'ioufly a^ted only on the defenfme) affails., wounds, and makes ApoUyon fpread forth his dragon wings, and fpeed himfelf away. Spcnfcr alfo, in the expofition of his " Faerie Qiieenc," refers to the (;ime Epiftle as Wiclift':— " A fairc lady (Una) in mourning weedcs, riding on a white aft'e, befeeches the Faery Queene to aftign her a knight for the deliverance of her parents ; a pcrfon dcfires the adventure ; but the lady tells him, unlefs the armour fhe has brought would fcrvc him, (that is, the armour of a Chrijlian man, fpecified by St. Paul, Eph. vi.,) that he could not fuccced in the cnterprife." From this text, and the vifion of St. John in the Apocalypfe, are derived all the allegories of De Guilcvillc, Wiclift", Spcnfcr, &c. — down to Bunyan ; and this flight i t i %, <^:rbcrtS7 ^nodt jiifir^eft. -""J^A.'J .H %. . '-v, L I'* rxij4^&^j^'?.,»^^^3^i^ ^id \DVE deceiplj\ill worlcle,t,hy plcajures 1 dcteJL-, Nowe, others with \\\y ^lowes delude, my hope in heaven doth refl Inlarged as Jolloweth j' VEN as a nowci'.orlike vuLo the j^rajjc J Which ■r.ow doUie Jlande, and Jlraight with Jithe dotlic fall ; So is otirJb:i.tc: now here . now hence wee pajje , For, time attcudcs with shredding Jithe tor all . And deathe at lengthe^ both oukle, and youge dothejlrikc -. And intodust doUieturne vs all alike. Yct,ij wee nia.rke howjwifteour race dothc romie, And waigiic the cause, why wee created bee ; rhciijl\all wee knowc, when that this lile is donne, Wee .siiali beejuit our coiintiie njihtto Jee I'or here wee arc but jiiuvngei-s, that inuft.flitte: The nearer hoiiie, the neai'er to the pitte. happic they, that pondering this arighte Before that here their pilgrimage bee pajl Resij^ne this worldc: and niarc.he with all theirini,i!;htc Witinn that pathe, tliat leadcs where loycs Ihall ld[l. And whilst d>ey inayc, there, treafure up tlieir (bare, Where, without iiist, it lasU's for eveiinoix; . riiis worlde must chaunge; Th.'U worldelhall still indui-e Here, pleal u res fade : There, (hall Uievendlellc bee; Hi-.rc, man dothc llnne. And U\eri;,hec Ihall bee pure, H(.'n:, deaihe liec taslCb. And Uicre, flinll iicuodie. Hei'c, hathc he gnetc; And diere lliallioyespofrcile, A-; none liathe Icenc, noranie hartc can gellc. Percgrinus r,i\ri.st.iaiHLS toquilur la.cob I. Ifuia. 40. 2LorinL)i. S. Via Veritas vitrei loan 14 Apo*:/lI t'>. Aiwa I 21. iLonnt.li.lb. A|X)l,.T.I. II. lCuiii.ih.'2. a7id the Pilgri?ns Progrefs. 33 introduftory expofition of De Guileville's allegory will (how that it contains fufficient fubjeil-matter., as well as perfonages, to have fuggefted to Bunyan the outline, at leaft, of his own. Mr. Montgomery (in his Introductory Eflay to the Pilgrim's Progrefs) has fuggefted that a print in Geoffrey Whitney's book of Emblems, publifhed in 1586, reprefenting a Chriftian pilgrim fpurning the world, may have given Bunyan his firft idea of his Chriftian pilgrim. We cannot doubt that the popular book of emblems were great favourites of his, and we here infert the facfimile of one, (with three fmall prints taken from an old edition of the Pilgrim's Progrefs,) which is fufficient of itfelf, to his inventive imagina- tion and natural love of allegory, to have excited him to write the appalling details of the Chriftian's progrefs through the Valley of the Shadow of Death. But a parallel fHU ftronger may be found where perhaps it would be leaft expefted, and that is in the " Valley Perilous" of Sir John Mandeville. — See his " Voiage and Travaille to Hierufaleniy' chap. 28. " Spiritale Xiani Militis Certamen." The engraving of the Chriftian Warrior is one of thofe emblematic prints fo con- ftantly ifTued by the artifts of the Low Countries at the end of the fixteenth and beginning of the feventeenth century. They were fpread very generally over Europe by the book and printfellers of Holland and Germany ; and it was no unufual thing for the Englifh bookfellers to employ thefe copperplates or woodcuts to illuftrate the works they pub- lifhed. Jerome Wierix, the defigner of the prefent engraving, was born in 1548, and pafTed an induftrious life in the production of a large number of engravings, remarkable as well for vigour of defign as for extreme elaboration of finifh. His Chriftian Warrior is here armed in accordance with the words of St. Paul, in his Epiftle to the Ephefians, (chap. 6,) and is furrounded by the various dangers and temptations which hinder his progrefs to the New Jerufalem, feen dimly in the diftance. The Spirit of God hovers over him,' and he treads under foot the fins of the flefh ;- befide his right arm, Chrift, as the " corner-ftone," has crufhed the head of the Serpent. The World, arrayed in attractive garb, appears before him, holding in one hand a money-bag, in the other a ' The dove, the token of the Holy Spirit, hovers over the head of the Chriftian. So, in De Guile- ville, this token of love is often fent to relieve the " pelerin " by Grace Dieu — like the key Chrifiian finds in his bofom to open the gate oi Doubting Cajile. ' Bunyan fays, " One of the wicked ones got behind him, and, whifpering, fuggefted grievous blaf- phemies to him." Diabolus aflaults him with flaming darts at his breaft; but Chrifiian had a (hield in his hand with which he caught them. " Then," fays Bunyan, " did Chriftian draw — for he faw it was time to beftir him." The World is Madame Bubble, fo truly defcribed by Standfaft. (2nd Pt. p. 165.) The Tlefli is Madame Wanton, (Bunyan, p. 82 ;) Death denotes the valley itfelf. In thefe and other features ot the Engraving there are many points of refemblance to Bunyan. 34 ' Eaft. ^ Mine own iclf. ' Hnppy melody uttered by the birds. ^ Reclining on an open plot of ground under a lime-tree. Le Pekrinage de F Homme drinking-cup, whilft cards and dice arc at her feet. Behind him the Devil aims his arrows, and in front Death prepares his fcythe for the inevitable blow. In the background, and in advance of his path to the city of reft, Sin awaits to obftru£l him, and remorfeleflly thrufts forth " the worm of confcience " ^ to his view. Between the different figures in this Plate are a great number of texts of Scripture taken from the Vulgate. It has been already fuggefted - that, independently of De Guileville's writings, the works alfo of the author of " Piers Plowman's Vifion,"-* " Hampole's Pricke of Confcience," and fimilar old Englifh poems, furniflied to John Bunyan his idea of the " Pilgrim's Progrefs." It is indeed natural to fuppofe that this was the cafe, not only from the method in which the latter author treats his fubject generally, as, for inftance, in the perfonification of the vices, &c. but alfo from the particular way in which he introduces it to the reader, under the fimilitudc of a dream. In order, however, to {how how clofe this fimilitude is, it will perhaps be beft to quote fuch paffages from thofe earlier writings which bear moft clofely upon the point — and the reader will thus be enabled to judge for himfelf as to the extent to which Bunyan was indebted to his predeceflbrs both for the " plot" and treatment of the " Pilgrim's Progrefs." The Vifion of Piers Plowman, then, contains a ferics of vifions, which the author imagines himfelf to have feen, while he was fleeping, after a long ramble on the Malvern hills in Worcefterfhire. Than gan I to metcn a marveloufc fweuen That I was in wildcrnefs wyft I never where As I beheld into the arte " on highc to the fonne I faw a tower on a toft rychlych ymakcd A depe dale bencth a dungeon thcrin With depe diches a darcke and dreadful of fyght ***** And thus I wentc wide whcr vvalkyng myn one'' By wilde ivildcrneJJ'e and by a wodes Jyde Blifl'e of the briddes*^ broughtte me a Jlcpe And undir a lynde upon a launde '' lened I a ftounde To lythc the Inyes the lovely fowles made ' But why muft they be thought to 'fcape that feel Thofe rods of (corpioiis, and thofe whips of lUel, Which confcience (liakes ? — Creech's Juv. ' Si:efupra, p. 3. ' There has been fomc difputc as to who the author of Piers Plowman's Vifion really was. On the whole, however, it appears ahiioft certain that it was written by Robert Langland or Longlanil, a lecular prieU, who was born at Clcdbury Mortimer, (co. ShropHiire,) and was a fellow of Oiiel College, Oxford. According to Bale he finidied his book in nfiy; and Wooil fays of hin), " Roberlus Lang- land, Johannes Malvcrnus noniillis a))|ielalur ; Itrtur aulein inter fui I'xtuli poetas maxinie facetos excel- luilTc." — IVooJ's Uijl. anJ Aniiq. Univ. Oxon. 1. 11, p. 107. SPlRITALEyiAKI MILTTIS CERTAMEN «! VfJiV' iiMui, ton^yi y^ilitia ef^ vita A^mints f^P^^ terrarn.. IqI j THE CHRISTIAIT WARRIOR. and the Pilgrim s Progrejs. 2^ Mirthe of ire mouthes made me ther to flepe The merveilous metets" me mette than That ever dremyd wyghtte in world as I wene A much'' man as me thougtte and lik to my filve Com and callid me be my kinde name What art thou coth I the that thou my name knoweft That thou woft wel coth he and no wyghtte bettre Wot I what thou art Thoughtte fcide he thanne I have fuwid "^ thee this fevene yere fey thou me no rather Similarly, in the 2nd Part of Pilgrim's Progrefs, Bunyan fleeps and dreams in a wood — and he fancies an aged gentleman comes and enters into converfation with him, whofe name is Sagacity. Walter Mapes, who flourifhed in the reigns of Henry II. and Richard I., in his fatire on the mifufed learning and corrupt ftate of the church, entitled " Apocalypfis Goliae Epifcopi," (Harl. Lib. No. 978,) fancies in his vifion, that, as he is lying in a grove., he fees the form of Pythagoras ftanding before him. In like manner, Dante fees Firgil, — and De Guileville's Pilgrim fees Ovid. Again, — a tranflation of Walter Mapes's Jpoc. Golia, written about the year 1623, opens in a fimilar manner to that of" Piers Plowman." When as the funnes hot lamp out of the Bull Darted his burning beames unto the full I tooke the way to a woodes Jhady grove The gentle weft winds favour for to prove Juft at the middle of a fummers day Under Joves tree as all along I lay Pythagoras his forme I faw ftand by &c. A fimilar exordium precedes a poem which was exceedingly popular throughout the Middle Ages, from the tenth century downwards, entitled, " Debate of the Body and the Soul." , Als I lay in a winteris nyt In a dronkening before the day Vor fouth I fau a felly fyt A lady on a here lay It may be remarked alfo, by the way, that a decided fimilarity occurs between the preamble of Lydgate's Temple of Glafs and Dante's Inferno. Me dyd oppreffe a fodayne dedely flepe Within the whiche methought that I was Ravyflied in fpyrite into a Temple of Glas I ne wyft howe, ful ferre in wyldernefTe That founded was all by lyyckelynefTe * Dreams. '■ Humble. ■ Sought. 36 Le Pelerinage de V Homme Not upon ftile but on a craggy roche Lyke yfe yfroze Nel mezzo del cammin di noftra vita Mi ritrovai per una felva ofcura ***** 7 non fo ben ridir, com' io' v'entrai Tant 'era pien di fonno, i^c. (Dante, Inferno.) In the midway of this our life below, I found myfelf within a gloomy wood^ — ***** How firft I enter'd it is hard to fay. In fuch deep f umber were my fenfes bound. (Wright's Tranf.) The mention of Dante's Inferno will call to the recolledlion of the lovers of ancient Englifti poetry the names of three of our northern middle-age poets, who have, in their Dreams, had fimilar Vifions. The firft of thefe was Richard Hampole, a dodtor of divinity, better known as " the hermit of Hampole," who, about the year 1349, wrote his poem called " The Prycke of Confcienccf divided into feven parts — the number of Limbes in Dante's Inferno, and of the deadly fins — in which he treats of Death., of Judgment, of the torments of Hell, and of the joys of Heaven ; fubjefts often treated by both poets and painters under the title of the Four Lajl Things; or, as the Italians call the celebrated frefcoes of Orcagna, in the Campo Santa of Pifa, the four Novijfima or Ultimamenti. Hampole, in his Inferno, gives a fliuddering defcription of the torment of thofc he calls " the fy?i-folie," in that monkifli legendary hell of fire and ice, dcfcribed by Dante in the Inferno and Purgatorio, and fince adopted by our two greateft poets, Shakcfpcare and Milton. Thus Hampole's defcription is : — The fyn-folke fchulleth as I haue afore y-told Ffele Qutrageous hete and afterwards to much colde Ffor now he fchulleth y/V'jZf' and now brenne And fo be ypyned that non fchal other kennc And alfo be ybyte with dragonnes felle and kene The whuche fchulleth hem dcftryc outrigte and clenc And with other vcrmyn and beftcs fclle The whuche beothe nougt but fendes of hellc &c. " One of the torments of the damned, in Dante's Inferno" fays Warton, " is the puniftimcnt of being eternally conliiicd in lakes of ice : ' Eran I'ombrc dolcnti ncll ghiaccia Mettendo i denti in nota di cicogna.' " The ice is dcfcribed to be like that of the Danube or Tanais. This fpecies of ajid the Pilgrim s Progrefs. 37 infernal torment, which has been adopted both by Shakefpeare and Milton, has its origin in the legendary hell of the monks. The hint feems to have been taken from an ob- fcure text in the book of Job, (xxiv. 19,) dilated upon by St. Jerome, and the early com- mentators. The torments of hell, in which the punifliment by cold is painted at large, had formed a vifionary romance, under the name of St. Patrick's Purgatory or Cave, long before Dante wrote." — IVarton's Hiji. Eng. Poet. v. 3, p. 208. In A£t III. Sc. 3, of" Meafure for Meafure," Shakefpeare makes Claudio exclaim : — Aye, but to die, and go we know not where ! — and the delighted fpirit To bathe m fiery Jloodi^ or to refide In thrilling regions of thick-ribbed ice, ^c. And Milton thus defcribes that " difmal world : " — The parching air Burns frore, and cold performs th' efFedt of fire. Thither by harpy-footed furies hal'd At certain revolutions all the damn'd Are brought ; and feel by turns the bitter change Of fierce extremes, extremes by change more fierce. From beds of rzgmg fire, to ftarve in ice Their foft ethereal warmth, and there to pine Immoveable, infix'd, and frozen round. Periods of time, thence hurried back to fire. Par. LoJ}., B. II. 1. 600. Sir David Lyndefay of the Mount is another of our northern dreamers who has left us defcriptions of the infernal and purgatorial regions, and the exordium to his poem called " The Dreme" produced in 1528, is modelled upon thofe of his predeceflbrs. The poet afcends the cliffs on the fea-Oiore, and entering a cavern., high in the crags, fits down to regijier in rhyme fome mery matter of antiqiiitie. He compares the fluctua- tion of the fea with the inftability of human affairs ; and, at length, being comfortably fhrouded from the falling fleet by the clofenefs of his cavern, is lulled aJJeep by the whiffling of the winds among the rocks, and the beating of the tide. He then has the following vifion. He fees a lady of great beauty, and benignity of afpeit, who fays fhe comes to foothe his melancholy by fhowing him fome new fights. Her name is Remembrance. Inftan- taneoufly fhe carries him into the centre of the earth. Hell is here laid open — which is filled with popes, cardinals, abbots, &c. and a long fatire on the clergy enfues. She then gives the poet a view of Purgatory : — A lytill above that dolorous dungeoun We enterit in ane cuntrie full of cair 38 ^ Weeping ani howling. *> Many an un- happy fore, or trouble. Le Pelerinacre de rHo7nme o ' Urcjincii. Ouhare that we faw money ane legioun Greitand* and gowland with money ruthfull fair '' Ohat place is this quod I of blis fo bair But the moft extraordinary production of all that have appeared under the fimilitude of a Dream is that of William Dunbar, a native of Eaft Lothian, about the year 1470, who, under the title of" Dunbar's Daunce," has given us a pifture of the Inferno, in a burlefque ftyle, in which he exhibits groups of figures worthy of Callot's pencil. Burns mufl: have taken him as his model. The poet in his Dreme fees a difplay of hell, and Mahomet or the Devil commands a dance to be performed by a feleft party of fiends : immediately the feven deadly fins appear, and prefent a mafk or mummery. The method which they take to introduce their allegory to the reader was fo ftriftly adhered to by the ancient Dreamers, that we are naturally led to fuppofe it mufl: have been founded on fome conventional plan. The following pafTages from De Guileville's Pi/grim, and Chaucer's Dream, called the " Book of the Duchefs," form a curious parallel in fupport of fuch an inference. Chaucer dreams, whilfl: he is in his bed, in the fame manner as De Guileville defcribes himfelf to have done — and the illuminated MS. of his poem reprefents him as fleeping on his bed in the cell of his convent. Chaucer is alfo aroufed from his dream by the turret-clock of the caftle, as De Guileville is awoke by the found of the matin-bell : — I OURTANT le dy car vne foiz Lan mil trois cens dix par trois fois Ung fonge vy bien merueilleux Lequel ainfi com fommciUeux Jefcripz a mon reueillement Thus alfo Chaucer : — So when I faw I might not fleepe Now of late this other night Upon my bed I fate upright And bade one reachen mc a bookc A Ramaunce and it me tooke To rede and drive the night away After the reading of the Romance he falls aflecp ; and, according to his ufual cuftom, dreams : — Methoughtcn thus that it was May And in the dawning where I lay Me met "■ &c. ajid the Pilgrim'' s Progrefs. 39 De Guileville thus defcribes his " reveillement :" — Ce me fembla en cc moment Si que de lefpouentement Efucille et defdormy fu Et me trouuay fi efperdu Quauifer ne me pouoie Se ia mort ou en vie ieftoie Jufqua tant que iouy fonner horologe de nuyt pour leuer Et aufli lors chantoient les cocqs Pourquoy leuer me cuiday lors Mais ne peu car fuz retenu De la grant penfee ou ie fu Pour le myen aduentureux fonge Ou quel fe quelque vne menfonge Eftoit meflee ou contenue Ou qui fufl de peu de value And Chaucer follows in a fimilar ftrain : — Right thus me mette as I you tell That in the caftell there was a hell As it had fmitten houres twelve And therewith I awoke myfelve And found me lying in my bed And the book which I had read He adds ; Thought I this is fo quaint a {■^zvzw That I would by procefs of time Fond to put this fweven in rhyme As I con beft and that anon But this is only an echo to what De Guileville fays at the opening of his poem :- ^OUUENTEFFOYS il aduient bien Quant on a fonge quelque rien Quon y penfe fur lefueiller Et fil ne fouuient au premier De tout le fonge proprement Bien aduient que fon y entent Ouapres a plain il en fouuient Et tout a memoire reuient Au leuer on eft fommeilleux 40 Le Peleri nage de l'Ho?mne ■ The cjjili, or copies ol his I ft MS. Et font les fens fi pareceux Que fon fonge point on nentent Si non ('« g7'oz fommierernent Mais quant on felt bien aduife Et on ya apres penfe Lots en fouuient il plus a plain Mais quon na^ende an lendemain Car trop adtendre le feroit Ohlier et nen fouuiendroit There is, moreover, a fimilarity between the " Envoye," or " way offending forth their books," of Bunyan and De Guileville, which appears to be fufRciently deferving of a paffing remark : though it muft, of courfe, be regarded as a circumftance perfedtly fortuitous. De Guileville informs us that the firfl: rough fketch of his Pilgrim had been flolen from him, and numerous copies circulated by the culprit — of which he thus complains : — Afin que ie ne lobliafTe Et quaprcs le recoiTigeaJJe Ouant mieulx efueille ie feroye Et que penfe plus y auroie Ce que le cuidoie moult hi en fair e Se ie neufle eu en ce contraire Car fans mon fccu et volunte Tout mon efcript mc fut ojle Par tout diuulge Not being able to root out the copies of his original fketch, he refolves on publifhing an ainended edition of his dream, and fending it forth with an " Envoye" tied round its neck I Tout entour le col luy pendray Pourcc quenuoycr ie vouldray Par tous les lieux ou a cfte Sans mon voloir et fans mon gre And he thus addrefles his book : — fl Doncqucs fonge tu ten yras Par tous les lieux ou ejle as A tous tes prouuains' ic tcnuoic Pourcc que bien y fee/, la voyc Dc par moy va les tous taillcr * * * ♦ Fa doncqucs tojl ou ie tenuoye Car mieulx y fccz que moy la voye In like manner, Bunyan fends forth His Second Part, with an " Envoye" round its and the Pilgrim s Progrejs. 41 neck! to " every place in which \\\% firji pilgrim had already Jhe-wn his face^' and thus denounces the numerous counterfeits of it in circulation. Bunyan. " Go now, my little Book, to every place Where my firjl Pilgrim has but fhevifn his face : Call at their doors, &c. " Book. " But hovf, if they will not believe of me, That I am truly thine — 'caufe fome there be That counterfeit the Pilgrim, and his name ; Seek, by difguife, to feem the very fame, '^ And by that means have wrought themfelves into The hands and houfes of I know not who." Bunyan. " 'Tis true, fome have a/" late, to counterfeit My Pilgrim, to their own, my Title fet ; Yea, others, half my name and title too, Have ftitched to their books to make them do ; But yet, they, by their features, do declare Themfelves not mine to be, whofe e'er they are." :): % ;{: ^ :^ " Wherefore, my Book, let no difcouragement Hinder thy travels ; behold, thou art fent To Friends, not Foes — to Friends that will give Place To thee, thy Pilgrim's, and thy word embrace. — Go then, my little Book, and fhew to all That entertain and bid thee Welcome Jhall, What thou fhalt keep <^o{s. flmt up from the rejl. And wifli what thou JJialt Jhew them may be bleft To them for Good, and make them chufe to be Pilgrims, by better far than thee and me." This clofe fimilarity in the mode adopted by the early poets and dreamers, whether Englifh or foreign, of " fending forth " their books, amounting almofl: to an identity of expreflion, can by no means be regarded as accidental. Though the fubje£ts of their Dreams differed effentially, they were all formed in the fame mould. From Jean de Meung, Rutebceuf, and De Guileville, down to Piers Plowman, Chaucer, Lydgate, and Hawes — they all followed in each other's wake ; and Bunyan, in admiration of his model, conftrufted and launched his unrivalled argofy, faying : — O, let my little bark attendant fail, Enjoy the triumph and partake the gale. ' This may refer to the publication of a pretended " Second Part of the Pilgrim's Progrefs," pub- lished by Thomas Malthus, a year before Bunyan publilhed his own. Fide Southey's Life of Bunyan, p. Ixxvii. and Offer's edit, of the Pilgiim's Progrefs, p. cxxiv. 42 Le Pelerinage de rHo7?tme and the Pilgrtjns Progrefs. * In public, or in the crowd. <• Little. ' Roughly dif- played or un- folded. Stephen Hawes, in his " Paftime of Pleafure," publiflied in 1506, which he entitles " The Courfe of Man's Life in this World," thus addrefles his book, in what he calls an " Excufation of the Author," a title much liice the preamble to the I ft part of Pilgrim's Progrefs, which Banyan calls " The Author's Apology for his Book." Go, little boke ! I praye God thee fave From mifle metrying by wrong impreflion. And who that ever lift thee for to have. That he perceyve well thyne intencion. For to be grounded without prefumption, As for to efchewe the fynne of ydlenefs ; To make fuch bokes I apply my bufines. Befeeching God for to give me grace, Bokes to compyle of moral vertue. The following is from Lydgate's Poem in honour of St. Edmond, the patron of his monaftery at Bury St. Edmond's : — Go, littel boke, be ferfuU, quaak for drede, For to appere in fo hyhe prefence. And Chaucer thus addrefles his Book, at the clofe of his poem of " The Flower and the Leaf:" — O little book ! thou art fo unconning, How dar'ft thou put thyfelf in prefs " for dread ? It is wonder that thou waxeft not red, Sith that thou wot'ft full lite'' who fliall behold Thy rude language, full boiftoufly unfold.' Thefe paflages arc not only fufficient indications of the fources frona which Bunyan drew his dcfcription, at the opening of his allegory, of the place in which he chofe to dream, (a den or valley,) and the mode he adopted of " fending forth " his book, in the form of the ancient " Envoye," but alfo good evidence of his tafte for, and attach- ment to, our old vernacular literature. APPENDIX. Appendix. Containing the Defcription of the Holy City, &c. and Explanation of the Woodcuts from Vitellius C. xiii., alfo Tranflations of the original French quoted in the Analyfis. The Woodcuts are copied from " he Pelerinage de V Homme" imprime en Goth, par Anthoine Verard, fol. Paris, 1 5 1 1 . DESCRIPTION OF THE HOLY CITY. 'HE feyde yer ho lyti take kep = I was avyfed in my flep Excyted eke and that a noon To Jerufalem for to goon Gretly mcved in my corage Ffor to do my pylgrymage And ther to fteryd inwardly And to tell the caufe why Was fFor me thouht I hadde a fyght With inne a merour large and bryght OfF that hevenely ffayr cyte Wych reprefentede vnto me Ther of holy the manere With inne the glas ful bryht and cler And werrayly as yt fo thouhte me Yt excellyde off bewete'^ Al other in comparyfon Ffor god hym fylff was the mafown" Wych mad yt ffayr at ys devys"* Ffor werkman was there noon fo wys Yt to conceyve in hys entent Ffor al the weyes and paament Was ypavyd all off gold And in the fawter^ yt ys told How the ffyrft ffundacyon On hyllys off devocyon The mafounry wrouht ful clene Off quyke ftonys bryht and fchene Wyth a clofour rounde a bowte Off enemyes ther was no dowte Ffor awngell the wach ykepte The wych day nor nyht ne flepte Kepyng fo ftrongly the entre That no wyht kam in that cyte But pylgrymes day nor nyht That thyder wentyn evene ryht And ther were many manfyouns Placys and habytacyouns And ther was alfo al gladneffe Joye with ovten hewyneffe And pleynly who that hadde grace ^ The faid year (letwhoever lift- eth give heed.) Beauty. ■ Mafo! ^ After his own plan. Pfalter. ii Appendix. Ffor to entre in that place The fellouns wern on hem fo felle Ffond on to hys plefaunce That yt ys pyte for to telle OfFjoye al maner fufFyfaunce And ther ys no man now a lyve • SUin. That any hert kan devyfe That kan the penys halffdefcryve And yet the entre in fwych wyfe Nor a fermon ther off make Was ftrongly Iccpte fFor komyng in That they fulFrede ffor the fake Ffor the awngel cherubin Off crift ihii vnto the deth OiFthe gate was chefF porter Ffor love tyl they yald vp the breth Hauing a Averd fflaivniyng as cler Myd ther mortal peynes fmerte '' Better refuge. As any ffyr evene at the gate Ffor ther ys noon fo hard on hert And who that wold erly or late So defpytous nor fo ffelon Paffen the wal he was yflawe '' That he wold ha compaffyon There ne was noon other lawe Ben agryfed'-' off pyte Ne bet helpe ne bet refut'' And fpecyally ffor to fc « Slaughter. The vengeaunce ay was execute That they fuffrede for no fynne In the paflage thyder ward But only off entent to wynne The weye was lb ftrciht and hard The love off cryft and ffor hys fake Ffor giauntys with ther felonye AH they han up on hem take And with ther mortel tormentye Seyng how full long aforn Devyfeden on ther entent Cryft to fuffre was yborn ■* Together. Fful many wonderful torment And fforbar not to be ded Lyggyng avvayt fro day to day And fvthen he that was her lied To flan pylgrymes in ther way Suffrede paynys deth and woo The membrys wolde endure alfo Makyng ful grete occyfion'^ And ffolowe ther hed in al thyng ' AfFefled with. Off pylgrymes of grete renovn As fcyn Gregori in his wretyng Off men and wommen both yfcre'' Recordeth pleynly who taketh hed Whos martyrdom as ye fhaal here Of al thofe wyfe ys had ' Was ful grcvous to endure For wyth the membrys as was due Ffor fomme of hem I yow enfure After ther hed lyft to fuc« * He who heeds Wern out of ther (kynncs flawe Wych by example went afore thcfe thingsisef- And fomme by ful mortel lawe To whom thcntre was not forbore tcemcd wife. Were hew as bokys kan rcmembre Ffor fwych as deyde ffor hys love Afondcr partyd every membre By wykctys entrcde in above Crucefyed of blood al red Vp the gate hih a loffte And many other loft hys hed Thogh there was paflage was not foffte Off fomme the bowelys wer out rent The porter lyft hem nat to Ictte ' Follow. And fomme on hotc colys brent And ther pencillys'' vp they fette Ffrctyng fait call in among On cornerys wher them thouhtc good Ffor to make ther peynys ftrong All ftcyncd with ther ounc blood Myd the ffyry fflawmys reed And whan that I pcrceyvcd yt Somme boyled in oyllc and led I conccyvede yn my wyt '' Banners. And fore bete that yt was wonder Sommc fawyd cvcnc afFonder That who I'chold ther with inne Entre by fforcc he moft yt wynne NcrfFand bon alTonder rent By manhood only and by vertu And ihcr cntraylles aforn hem brent For by record of feyn Mathew Appendix. iii The hevene as by hys fentence Shewyng as by contenaunce Wonnen ys by vyolence By fpeche and by dallyaunce Cryfoilom rccordeth ek alfo Techyng pylgrymes to knowe Who lylle taken hede ther to That wer yn the vale lowe That gret vyolence and myght How with travaylle and peyne Yt ys who that loke aryght And how alfo they fliolde atteyne A man be born in erth her downe To make hem wynges ffor to fle ^ Quenched fo as And ravifshe lyk a champyon Hih aloffte to that cyte to do. The noble hih hevenely place By wynges of example good By vertu only and by grace Yiff they ther lernyng vnderftood Ffor vertu doth to a man aflure Wych they tauhte hem in ther lyff Thyngs denyed by nature By doftrine contemplatyff Thys to feyne who lyft lere Outward fhewyng as by cher"" •* By their coun- That vertu makyth a man conquere Ther love was to hem ful enter tenance or gef- The hih hevene in many wyfe Ffovndyd vpon charyte ture. To wych kynde may not fuffyfe Amongys wych I dede fe To cleyme ther poceffion Gret nombre of thys Jacobins But fhe be guyded by refon Off chanouns and of Awflynys "^ "^ Auftin friars. Wych to vertu ys mayftrefle Folkys ful diuers of maner To lede hyr alfo and to drefTe Both temporal and feculer In hyr Pylgrymage ryght Off clerkys and relygyous Above the fterrys cler and bryght And other ordrys vertuous Ffor other weye koude I not fe Mendykantys ful nedy To entre by in that cyte That day and nyht werrych befy Ffor cherubyn erly and late To gedre ffetterys bryht and fhene Ay awaytynge at the gate And make hem wynges ffor to fBeen Was redy euer and ther flood And gan a noon withal ther myght Whos fwerd was bloodyd with the blood To foren up and take her ffiyht Off cryftys holy paflyon Hih in to that ffayr cyte Whan he made our Redemption And hiher vp they dyde fBe Mankynde to reflore agayn Above Cherubin that aungel cler The wych wey whan I hadde feyn For they wer out of hys daunger I was aftonyd in my fyght By the techyng and the doftrine But I was comforted anoon right And by examples ek dyvyne Whan I fawh the fwerd mad blont Wych thefe mayftres hadde hem tauht Off cherubin the wych was wont Wherby they han the hevene kauht To brenne as any flawnbe bryht And ffonde ther in gret avauntage But now the (harpneffe and lyht To fforthre hem in ther pylgrymage Was queynte^ to do no more vengaunce And how hem fylff they fholde guyde By vertu off cryftys gret fuffraunce And vp on the tother fyde Wych flial no more for man be whet Vnder the wal of the cyte * * * » I fawh off gret autorite Affterward yt ys no ffayle Ffolkys wych dyde entende Me thouhte I fawh a gret mervayle To helpe her ffrendys to afcende Vp on tours dyuers eftatys By ful gret fubtylyte Off doftours and prelatys To make hem entre the cyte ^ Ladders. ' Each one. • St. Benedia. ■' I knew not. ' Get again. 'Affirm. « For ever his fcarf and ftaff, i. e. faith and hope. >• Owe. ' Reafon. *• Moved, ' 1 cared for no other joy. "" See ab in a vi- fion. Bctlcr. Before. And ther to dyde her byfy cure By fcalys" thorgh the ftrong clofure And as me thouhte a mong echon'' That faint benet'^ in foth was on Wych as I rehers fhal Ffor to fcale that hih wal That was fo myhty and (o ftrong With hym brouht a ladder long In the wych men myhte fe 'XII grees ofFhumylyte By wych thorgh deuocyon Ffolk off hys relygyon Afcendys vp gre by gre With oute lette to that cyte And the ryht weye han take Monkys greye whyte and blake Afcending vp with oute ffeer And feyn ffraunceys I fawh ek ther And many another I beheld Off dyuers ffolkys that vp ran Off whom the namys I not kan'' Nor how they dyde hem fylff affure Over the wallys to recurc"^ On echc party rounde aboute Ffor I in foth that ftood withoute Myghte not be holden al the paas But on the party that I was Wych was to me grct dyfplcfavnce But I dar feyn' in fubftaunce That ther was noon off no degre Wych entre myhte the cyte But lefft withoute lowe don Ffor al hys flierpe and bordoon ^ But thcntcnt off hys vyage And ffyn ek off hys pylgrymage Wer fet of hertc fynally Ther whydc pcrpctuclly With fcyth hope and charyte To lyvc at reft in that cyte Ffor other thyng in hcrt and thouht To her dcfyre they woldc nouht Ffor as the phyhfofrc fcyth To whom men moften eyven '■ ffeyth That al ffolk wherfo they wende What they do ys for fom ende And for that flcyle' more and more I was fter}^d '' wonder fore Ffor to take my journee Lyke a pylgr)'me to that cyte Off more joye I nat kcpte ' And mc thouht ek as I flepte And in my drcem did ek mete ™ That ellys I myghte ha no quyete And thus feel penfyff in my guyfe A noon I gan me to a vyfe And thouht in my avyfion I ffaillede a (herpe and bordon Wych al pylgrymes ouhte to have In the wey hem fylff to fave And fo the pylgrymes hadde echon In ther vyage but I allone They wer echon by ffore purveyd Bet " in ther wey to be conveyed And I roos vp and that anoon And fro my hous gan out gon * * * ( Off entente forth to precede But than at erft I gan take hede That to myn entencion I myghte ffyndcn a bordoun And a (lierpe wyche off ufage Ffolk han that gon on pylgrymage Ncdful to me and neceflarye Ffor vvych caufe I dyde taryc Or I myghte gynne my journee To holde my wey to that cyte Ffor wych I went coniplaynyng Oute off my fylff tryll and wepyng Cerchyng toforn" and ek behyndc Sherpc and bordon for to fyndc And whil I dyde my befyncffc -A lady of ful gret ffayrneffc And gret noblcH'e foth to fay ' lliis is an allufion to the foundation of twelve monalleries by St. Bencdift, and his rcftriftion of the number of nonks in cacli to twelve brethren and no more. ' .Sic WuuJcut I. Appendix. I dyde mete vpon the waye Ffor god wold I you behete" Sone that I fholdc hyr mete Off grace for my owne prowh ^ Ther off I hadde joye ynowh And my hert gret gladnefle Ffor (he as by lyklynefle Was douhter of fom Emperour Somme myghty kyng or govenour Or off that lord that guyeth al Wych ys of power moll royal And thys lady gracyous Moft debonayre and vertuous Was yclad by gret delyht In a furcote al of whyt With a Tylfu gyrt off grene And endlong ful bryht and fhene Sche hadde a charboucle fton That round abowte hyr body fhon Was noon fo reche as I was war And on hyr breil a nouche*^ fhe bar I trowe that now her was no bet And in the awmaylle'' ther was fettc Paffyngly a reche ftcrre Wych that caft hys bemys ferre Round a bowte al the place Ther was fwych habondaunce off grace Out of whos bofom mylde ynowh Ther kam a dowe whyt as fnowgh Wyth hys wynges fplayng^ oute Plauynyge round hyr honde aboute Thys lady of whom I han told Hadde on hyr hed a crowne of gold Wrouht of llerrys fhene and bryht That caft aboute a ful cler lyht He was ful myghty who taketh hede That fette yt ferft upon hyr hed And made yt ffyrft by gret avys Off gret Richefle and gret prys Thys lady that I fpak of here Was curteys and of noble chere And vvonderly of gret vertu And ffyrft (he gan me to falue In goodly wyfe axynge of me What maner thyng yt myght be Or caufe why I fhold hyr lere ^ That I made fo hevy chere Or why that I was ay wepyng For lak of eny maner thyng Wher of when I gan take hede I ffyl ynto a maner drede Ffor unkonnyng and leudneft'e ^ That fche of fo gret nobleffe Dyfdenede not in hyr degre To fpeke to on fo pore as me But yiff yt were fo as I geffe Al only of hyr gentylleneffe For gladly wher ys moft beute Ther ys gretteft humylyte And that ys verrayly the fygne Swych ar moft goodly and benygne An apple tre with frut moft lade To folk that ftonden in the fliade Mor lowly doth hys branches loute '' Thon a nother tre withoute Wher haboundeth moft goodnefs Ther ys ay moft of meknefle None fo greet token of bewte As ys parfyt humylyte Who wanteth hyr in hys banere Hath not vertu hool and entere ' ' And then I gan to wepe anoon '' Sihe and forowe and leyn alias What fhal I don now in thys cas Or to what party in certeyne Shal I drawen off thys tweyne Grace Dieu. Quoth Grace Dieu what may thys be Why wepyft thow what eyleth the So thyfylve to dyfconforte * * * • The Pylgrim. Certys quoth I I may wel wepe For yiff ye lyft to take kepe » AITure you that it was God's will thatllhouldfoon meet her. *> Profit. « Necklace. ** Enamel. ■ Spreading, f Inform. The French references are to Verard's Edition. s Ignorance and furprife. ^ Eend down. ' Whole and en- tire. k (" A larmo- yer," &c. f. 39, b. Vitell. C. XIII. f. 154, b.) vi Appe?idix, My joye my myrthe and my plefaunce In flraunge lond with al thy myght Myn ekhe and al my fufFyfaunce I zive lyht to folk echon Bodeynly me han forfake That out of hyr waye gon * Let down or abaled. I may compleyn and forowe make And releue hem on and alle For whilom above the Ikye LefFte vp folkys that be falle I was wont to fle ful hyhe Ffrom al myfchetF and from al blame And hadde alfo fill glad repayre And Grace dieu that ys m}- name With bryddis fleying in the hayr Fful nedi'ul in ech centre '' Follow or re- main clolely at- tached to. In my moft lully frefsh fefon And by thys dowe ^ \vych tho\v doft fe But now I am avalyd don* Wych I bere with wynges fayre And fvnde by gret adverfyte Humble benygne and debonayre Al that ys contrayre unto me I am tokeynyd who lyll feke • * • * With hyr goodly eyen meke ' Vitell. C. XIII. Cheyned ryht as ys an ape And fo thow fhalt me calle in dede r'. 14. On to a clog and mull yt fue •" Whan thow hall on to me nede " Jc iiiis celle." And fro thcnys may nat remue And that fhal be ful oft'ie fythe ' For my body gret and large That I may my power kytheS Ys the clog that me doth charge Telpe the in thy pylgrymage And letteth with hys grete wheyhte Ffor fynally in thy vyage •^ Regard or re- That I may nat fien an hyhte As thow goll to that cyte Ipeft. For ever with hys mortal lawe Thow fhalt haue offte aduerfyte Don to th erthe he doth me drawe Gret mefchefFand encombraunce • * # * Empechementys and dyilurbaunce A body corrupt yt ys no nay Wych thow mayll nat in no degre ' Dove. Grcveth the body [fpirit .'] nyht and day PaiTc nor endure withoute me Kepeth hym in captyvyte Nor that cyte never atteyne Yt may not gon at lyberte Thogh thow ever do thy pcyne Nouther wakynge nor a flcpe Withoute that 1 thy guyde be 'Since. For wych certys I may \vcl wcpe And fcyn alias and fory be ' Tho hyr lyft no lenger byde Off my gret adverfyte But took me in the fame tydc'' And made me wt hyr for to gon To an hous of hers anoon * Make known. ....'" To pylgrymcs day and nyht Whcr I fliolde fynde indede 1 cnlumine and give lyht Al thyng that I hadde of nede To al pylgrymcs in ther way She was hyr fylff yn fothnelTe As wcl in dyrknclTe as be day Otf thylk hous cheft" foundercfle •> " Lore ellc me prifl en cclle hcurc." (. 4. So they lyfte rewardc'' me Ffor on hyr word yt was fyrft groundyd And lyfte that 1 her guyde be And by hyr wyfdom bylt and foundyd And yiffthey crryn in her wcye The ycrys of the niafownry Agcyn I han hem wcl conveye Thyrtcne hundred and thyrtty I wyl hem helpcn and redrcflc And ffor the ffayrnefl'e and bewtc ' Aftonilhcd, Ffor I am flic in fothfaltncflc I hadde gret wyl that hous to fe Whom thow owcft Ickc of ryght Abayfshcd ' for yt was fo fayr ' Sec Wo odcut II. Appendix. Ffor yt heng hih up in the hayr Tvven hevene and erthc Hood the place As yt hadde only by grace Ffrom the hevene defcendyd doun So flood that hevenely mancyon With fteplys and with toures hihe Frefshely arrayed to the eye As a place moll royal Above al other princypal Wych Hood vp on a fFayr River The water ther of holibm and cler But ther nas pafTage in that place Nor fhepe wherby men myhte pafle BAPTISM.i * The pilgrim having been exhorted by I Gracedieu to enter her houfe by the waters of Baptifm, he thus replies : — The Pylgryme. Ffor wych to gracedieu I fayde And to hyr thus I abrayde ^ Madame me femeth in my thouht That ive ben in perel brouht Ffor I kan fey no pafTage To pafTe by nor avauntage » « s- « I kan nat fwymmen yt ftondeth fo Wherfor I not what I may do And yifFI entre I am in doute How euer I fchold komen oute Ffor wych tentre I flonde in drede I haue of helpe fo gret nede Gracedieu argueth. What menyth thys what may thys be That thow art now as femeth me So fore a dred of thys Ry ver Wych ys but lyte fmothe and cler Why artow ferful of thys ftream And art toward Jerufaleem And muflefl ofFnecefTyte PafTen ferft the gret fee Or thow kome ther to her ys al And drcdyll now thys Ryver fmal And moll kouth '' ys thys pafTage To chyldre that be yong of age And offter han thys ryver wonne Than folk that ben on age ronne ♦ * * * For other weye ys ther noon To Jerufaleem for to goon And ek I wyl the telle a thyng Ther pafTede onys her a kyng Ffyrft afTuryng the pafTage Unto euery maner age * * * * To wafshen hym yt was no nede But that hym lyfl off lowly hede Schewe example by hys grace How other folkys fholde pafle Wher by the fame went Wherfore tei me thyn entent YifFthow thys ryver lyfl atteyne And I fhal anon ordeyne A fergeaunt of myn infpecial Wych ofFycer the helpe fhal For to pafle the water cler And wardeyn ys of the Ryver He fhal the wafshe he fhal the bathe And make the pafTe the more rathe And to put the out of doute He fhal crofle the round aboute Make the fur as thow fhalt fe From al tempeftys of the fe Tefcape the wawe of euery flreem And make the wynne Jerufaleem By conquefl and fynally That thow fhalt drede non enmy The Pilgrim inquires the neceflity of this wafliing. In anfwer to this inquiry Gracedieu thus fpeaks — s << When God had created Adam and Eve, your firll parents. He bellowed fuch favour up- Vll ' Vitell. C. XIII. f. 15, b. ' Upbraid. •^ Well known. See Woodcut III. A fummaiy of tier anfwer is given in profe. Vlll » Pfal. xviii. 20. I" Prov. xiii. 6. ^ 1 Cor, XV. 22. "" Gal. V. 17. « Gen. ii. 8. ' John i. 17. E Rom. V. 19. h Dcut. vi. 5. Lev. xix, 18. Matt. xiii. 37- 39- . .. Mark xii. 30, Luke X. 27. • John xiv. 21. I Pet. i. 22. '' James i. 14. ' Titus iii. 5. "» Chaff. 1 " Remains. • Mark iv. 28. Appendix. on them as enabled them to live without in- firmity', and without neceflity of death. He granted them uprightnefs, and power to keep that uprightnefs in freedom of will/ fo that the body then obeyed the foul,'' tendering it fubjeftion as it ought in reafon to do. " God intended this Righteoufnefs as an in- heritance to their pofterity ; but Adam and Eve forfeited it by their difobedience. Then death became their portion;"^ and as they no longer obeyed God they loft the command over themfelves;'' for he who will not render fub- jeftion to a higher authority can nolongerclaim obedience. " Adam was placed in Paradife, to drefs it and to keep it ;' its felicity did not conlift alone in delicious fruits and cooling waters, but in the uprightnefs which caufcd Adam and Eve to love their Creator better than themfelves,'^ and each other as themfelves. " But fince human nature received fo great a wound by their difobedience,? that this Righteoufnefs became effaced from it, the good God renewed it when He commanded Mofes,'' faying, ' Thou flialt love the Lord thy God with all thy heart, and with all thy foul, and with all thy ftrcngth,' and thy neighbour as thyfelf. " Adam pofll-fled this love by nature, the performance of it was therefore cafy to him ; but after his difobedience it became very dif- ficult to his pofterity, fo that without my af- fiftance it is impofliblc for you to do right ; but if you make an effort to direft your courfe to the right haven •de tirer toufiours a bon port' and to recover the power of loving ' with a pure heart, your gracious Redeemer will ac- cept your fervice as a duty done unto Himfelf, and will pardon that which is wanting ; and though the flefti will ftill tempt you to evil, you muft battle ftrongly againll this finful in- clination ;'' you will always find refiftance ne- ceflary, but I will be with you to enable you to withftand againft your enemy, that it ftiall not overcome you,' which I cannot do unlefs you will fubmit to the wafliing" (uf Baptifm). The Pilgrim docs not acknowledge this ne- ceflity, faying, that if his parents had been cleanfed from original fin, he muft alfo have inherited their cleanfing. Gr.-^cedieu replies : ' Than quod fhe to me agayn Tak hed when men fewen greyne The hulk the chaft"yt ys no nay But fyrft be clcne put away Or yt be throwe upon the londe And fowe abroad with manhys hond Whit and pur yff" thow take hede And afterward whan yt doth (ede Upon ,the tyme oft' hys rypyng And the fefon of gadryng Men fyndc ageyn the fame corn Hufkyd as yt was beforn And ther to clothyd newc ageyn By which e.\aumple in certeyn Thogh thy fadris wer by grace Oft" ther orygynal trefpace Purgyd clcne and frely quyt The caff"' and the ftrowh abyt " Reneweth ay and ever dial Of the fynne orygynal Up on the greyn wych of hem fpryngeth Tiie huflcc alway with hem they bryngeth Al folkys as thow fhalt lere Lors me rtfpondit cllc or voy Comment en tcrrc on feme ble Et quel aprcs it eft trouue On ly mc£t defpoillc ct nu £t on Ic retrcuuc vellu Dc p.iille et de nouuclle cote Qui cflrc tc doit vnc note" Que fe tes p.irens font purgez Dc Icurs onginelz pechez Pourcc ncft mic que tout tcl N.iycs pcchc origincl Ceftc p.iillc toufiours rcuicnt Aucc chalcun quant nouucl vicnt En cc mondc I't en ceftc terre 'relrmcjit qiu cli.ilcun f'.uilt qucrre Riuicrc ou prcigne l.iucmcnt Sil vculc auoir Ion purgcment Appeiidix. That kyndely be fowen here In this world fro day to day The hufke with hem abyt alway And feveryth not in no manere Tyl they be wafshed in the ryvere Wherfor by fhort conclufyoun They nede eche on purgatyoun The Pilgrim acknowledges that he can no longer make any objedion, lamenting that it is out of his power to affill himfelf; an advo- cate arrives, who undertakes to fpeak for him and to aid him to pafs the river " Et celluy Guillaume auoit nom Pas ne fcauoie fon furnom." ' The PVLGRYME. Tyl at the lafte an aduocaat Kam to me tho in my nede Without gerdoun " other mede And for I hadde of fpeche lak Wonderly goodly for me he fpak Profrede for to heipe of grace To make me the Ryver pafTe And that I myght over gon And that I wer ek wafshe anoon In al that ever he coude or myghte And Guyllyam ffor fothly he hyhte ^ Hys furname I not ne knew And thus he fpak to Gracedieu Myn almefle '^ with your grace ' Le Pelerin. if Adonc ceft aduocat me prift s Et ie lui dis quil mappelall Tout ainfi com lui et nommaft Et que tantoft me fift pafler Leaue pour moy dedens lauer Celui vint toft et ainfi fift Mais quelque chofe auant il dift Sur moy qui auoit tel vertu Quen ce point aduis il me fu Que de moy vng oifel yfly Qui eftoit noir et a hauit cry Difoit en lair lay tout perdu Ceft official mal venu Soit qui ainfi mofte mes droiz Et maintenant et autretFoiz \ Puis lofficial me baigna ^ £t dedans leaue me laua Trois foys me croifa et fi me oint I wol fulfyllen in thys place And yifFye wyl I calle fhal Off your hous the Offycyal Ffor yt ys now ryght good fefon Affter your oppynyon That he mak by your byddyng Off thys pylgrym the wafshyng Wher of ye han fo mych feyd Quod flie I am ryght wel affayd And ther withal benygne of look The advocate anoon me took Of Charyte by gret plefaunce Affter the cuftom and ufaunce And made calle of fyrft of al To helpyn hym the offycyal Bad hem alfo among hem alle Affter hys name me to calle The he fhold ek don hys dever'' To helpe me pafs the ryver That I were wafshen and noon ryght And fo he dyde withal hys myght And many thynges as he abrayde Over me methouhte he fayde Wordys that hadde gret vertue As he was taught of gracedieu When thorgh me thouht and that anoon That I faw ther fro me goon A foul that was of colour blak And in his lydene " thus he fpak Cryyng men herd hym every coft ^ I wys quod he I have al loft Gracedieu ne men mentit point Et quant ie fuz oultre palli: Et iaduocat ten fut ale Qui me lift ii grant courtoifie Quoblier iamais nc doy mie Lors en fa mailon gracedieu Me mena ou moult a beau lieu Et la me lift elle femblant Plus bel que nauoit I'ait deuant Gracedieu. ^ Puis dift elle que es laue Et que la riuiere as pafte Et de toy eft hois lennemy Qui ia y auoit fait Ion ny Maintes chofes te monftreray Dont ton prouffit trefgrant feray Se tu as voulente daprendre Et adroit y veulx bien entendre IX * Reward. •^ Truly he was called. Alms. ^ *' Devoir," be- heft. « Song or narra- tive. f Everywhere. ? f. 6. b. ' John in. 5. Appe7idix. ' Same. '' Snatched awav. ' Vitell. C. '' And always continue thus together. ' In good or evil circumltances. ' f. S. h. ^ Gen. xil. lo. '■Gen. i. 27, 28. I f. 7. b. And from me now ys taken al By thys ylke'' ofTvcyal He hath my clothys fro me rauht '' And thre tyme he hath me kauht And in the ryver plonged me Croflj'd as men myghte fe Anoynted in the ftremes cold Lyk as gracedieu me tolde I fonde fhe lyede never adel And when that I was fayre and wcl The Ryver paflyd than anoon And th avocat ek was gon Wych only of gentrye Hadde don to me grct curtoyfye That fhal never out of mynd Than Gracedieu moft good and kyi.de Ladde me forth in my repayre To a place ryght inly fayr And never file made me to fore So good chere fyth I was bore Nor was fo benygn of hyr port Unto me to don confort Now fyth quod flie that yt ys fene Thou art vvafshcd and made al clcne And art paiTvd the ryver Without a pcrcyl or daungcr Thyn enemy fled out of thy brefl Wher he aforn hadde made hys nell I flial the (licw of gret delyt Fful many thyng for thy profyt ' See Woodcut IV. LE lOUUENCEL ET lOUUENCELLE.' Le Pr.I.ERIN. Ung peicrin foudainemcnt Vy vcnir dtuers orient Et dc lautrc p.irtic a droit Une pelerine venoit A lothci.il (bnt venuz £n difant fans a^tcndre plus Enfcmble nous voulons aler Et enfenible peleiincr En ierulalcm la cite Mais que vous ayez voulcntc De nous cnlcigner que ferons Et comment feuremcnt yrons Lr. i*Kr.bTRE. Lors Icur dirt il ceil grant fcuric ^ue foyez deux en vcritc M./i'i .pir Ml n v'li'- v'Mi' cntramcr * 'ORDRE OFF MARYAGE.'= The PvLCRYME. And tho myn eye as I vp calle I fawe komen wonder fafte A pylgrym al fodeynly Holdyng hys wcye fynally As methouht in hys cntent Drawynge into the oryent And even in the oppofyt I fawe ek komc by gret delyt A woman wych that was alio A pylgryme ek and both two Her wey took in elpecyal Towardys the ofFvcval * » * * (He) tolde hem yiff they wolde gon They mofle of herte be alon Tweyne in on and on in tweyne Both in joye and ek in peyne And fo to gydre ay perfcverc'' Tyl that deth make hem dyflevere Y * * * And that your trouthe on outlier fide Perpetually in on abyde To your lall that yt endure And that ye flial to me afTure Both be fcyth and ck by oth And bcth wel war for IcfF or loth ' Et loyaultc vous vous portez Et ce que promcflcz p.ir foy Trelbicn a certes deuant moy En gndant bien que vous teres Car I.iprcs vous vous pariurez Et ne tenez vo conucnant Je vout. promcdU nc t-uit ne quant Ne vous vauldra voilre voyage Ne tjut voftrc pclcrinage '' • « * t. « LCVESQIIE.' dy moy Jc te pric fe le fcez pour quoy JWa Ion fait la telle cornue Et bailie la verge poi?idluc Neft ce pas pour punicions Des mauix Kiiz ct corrr^ions Jc crois que les mauv.iis hurter Je dois des comes ct bouter lit de laiguillon les fort poindrc rius que de doulx oingcmcnt oindrc Appendix. That ye for no varyaunce Ne breke not your alTuraunce Ffor yifFye don ye be forAvorn And ck I warne you to forne YifFthat ye don in dede or thouht Fful lytel fhal avaylle or nouht Than" vnto yow your vyage Your labour nor your pylgrymage Yet wer welbet to my entent That ech of you allone went Sool by hym fylfF*" and not trefpace Than be found in any place Untrewe to hys companye For gret forfet and folye Yt ys a man for to be founde Untrewe to hym that he ys bounde ■^Reafon' is confulted by the Bifhop, who fays : — - Tell me, I beg of you, why the mitre is horned, and the crozier pointed ? Are they not intended for the punifliment and corredion of evil ? And oft"m.y ftaffek with the prykke I fhould chaftyn folkys that be wykke Rather than lyke as ye me tolde Hertofore how that I fholde Enoynte hem with the oyntment Reson anfwereth. My fayre frend quod tho Refon Tak hed in thy difcrecioun Underftond me euery del I wot that thow menell wel And knowe platly'' thy menyng Mefure ys good in euery thyng Both thy hornys and pyk alfo Bclonge to the bothe two For punyfshyng and for chaftyfyng Off folkys rebel in werchyng'^ Vet fyrft thow flioldeft hym dyrefte ' And with fayrnefs hem correfte Swych as thow ky day by day Erryn from the high ryhte way And y\S thow founde hem obilynat That longeth yt to thy eftat To punyfs hem by thy oiFyce And vpon hem don ek jullyce Legally for ther offence The lawe yeldeth the lycenfe But ferfte thow flioldeft trete hem fayre Be goodly ek and debonayres And don alvvay ful gret labour To fhewe fweetneffe afor Rygour And thogh the prykke of Rygour be '' For chaftyfyng the yoke to the Be alway war touchyng ryht Whan thow chaftyfeft any whyght Do yt never by fwych durefle But yt be meynt' ay with fwetnefle Medle with al the unftyon OfFpyte and compaftyon In thyn entente to be mor clene Thogh thyn hornys be fliarp and kene To punyfshe fFolk by righteoufnefle Thow flioldeft ay the poynt fo drefle In thy Rygour of equyte And in herte to have pyte On hem that thow haft juftefyed Let mercy with ryht be fo alyed And think how many day toforn Or ^ thou haddeft any horn That he to whom thow art vyker And chofe to be hys offycer Was humble meke and debonayre Charytable and not contrarye Ofl^ whom thow flialt example take To-forn or thow thy domys make ' •^ Hornyd he was by apparence Not ufyng hem by vyolence Thys was that holy Moyfes ■" That ledde al Ifrael in pes ° * See Woodcut V. for a reprefentation of the meeting between the " Bifhop " and " Reafon." Cf. alfo the note to the preceding page (" dy moy, &c."), where part of their dialogue is given. '•* The Englilh MS. is here nearly illegible. ' The " horns," fo often painted on the head of Mofcs, reprefent merely " the glory," or halo, which we fee in the piftures of our Saviour, the Virgin, the Saints, &c. XI ' Then. •* Sole, alone. ^ Vi!:ell. C. xiii. t. 26. b. Plainly. *= People who diflike working. ^M, att. xviu. 15. 5 Eccluf. xli 10. ^ Pfalm xxiij. 4. ' Mingled. ^ Before. ' Form your opinions. "' Erat Moyfes vir mitilfimus. Numb. xii. 3. " Peace. Xll 'Ex. liv. 21, : <> John X. 1 1 I Pec. V. 2. ' Flock. ' Perfcftly. I Tim. i. 15. ' Bridge. « Rom. XV. 14. •' Hofca xii. 6. I Cor. iv. 14. k Hcb. ix. 5. I Prov. i. 20. Prov. xxix. 7. " Ecclcf. vii. 5. Appendix. Myddys tl\orgh the large fee " And with hys yerde thys was he That paflede the floodys raage And made hem have good paflage Underrtondeth thys leflbn Ye that han in iubieccion Peplys onder your prelacye To learn how ye fhal hem guye Thogh ye be hornyd to fych outward Shewe as they wer ItyfFe and hard Let hem not growen in your herte ^ To make your fliep "^ fo fore fmerte Thogh ye fhewe outward dredful Be the in your hertys mercyful * * » ■» Take example off thy ftafF Wych Grace dieu vnto the gafF Thogh the poynt be fliarp and kene Yt ys vpward '' pjeyn finothe and clene The myddys ryht as any lyne Aboue crookyd to cnclyne # ■* « » Schowe hem euer of love a fygne * From ^onj, ** .1 bridge," andyt^f/o, *' to make." * Reafoti thus exhorts the pricft : — " A fword to- day is given to you, which was ufed anciently by the Cherubin to defend the cntr.ince into Paradilc. ** This fword (of Judgement) is perilous to thofe who do not undcrft.ind how to use it rightly ; the edge muft be ufed to ftrike thofe whole fins dcfervc fevere rebuke, the flat part of the blade in mercy towards thole who have fmncd from ignorance and require to be ad- monilhed. ** He is foolhardy who would cxcrcifc vengeance in anger, or judgement upon fufpicion j and this fword is alio wrongly given to him who blindly cannot difcern good from evil. ** Mercy, which is defignated by the flat part of the blade, Hiould therefore alw.iys be firft tried ; namely, good counfel, true admonition, and carncft exhortation, in order to remove evil by condemning it, and to fpare in (triking. This is the doflrinc of the Gofpel of Jcfus Clirin which delivers us from eternal death. ** The Iword was delivered unto youjlitniiriir by Gracc- dku for this reafon, that whicirever w.iy you turn it, cither in judgement, or exhortation, or puniflmient, or correction, you Hiould exhibit it enflamed with love and charity, for love is the burning fire which enflames it; and fearful would be the revcrfe ihould the fire of an- ger burn with dcftruftlvc violence, for that fire proceeds from hell." Nul ne fiert fc premieremcnt Du plat du glaiue feru na £t quauant bien aduilc n.i Ccllui quil vcult ainfi ferir And in thy drauht be ay benygne Voyde off rancour and felonye Than doll thow trewly occupye* The llaff wych thow haft on honde For thow flialt wcl underftonde Yt tokcneth who that can concerne That thow fhalt therewyth governe The peplvs I dar wel fpecefye Commytted to thy prelacye Make hem pafle thys thy charge The Ryuer of this world ful large Thy ftaff to ther avauntage Shal conduce ther paflage Sych are the pyk profound and depe In to the wawes hem to kepe And with al thys thow moft take hede Oft' plank or bregge ' yifi^ they nede Yift' they ft'ayll thow ftialt on make As thow art bounde for her fake And for that caufe folkeys al Pontife.x' they doth the calle Making a bregge thys to feyne The paflage that they may atteyne' Ft par tel cop faire mourir Par le plat du glaiue fentenc Bon et loyal aduifement' Veritable monicion Virile predication ^ J)ui fiert les maulx en cfpurguant Ft les efpargne en les ferant Cell la parolle ici'u crift Ou le relpit de la mort gift Dc ce plat vier vous deuez <.>uant voz lubgctz crrer voyez ' Fxortcr Ibuuent ct prefcher Fait mainteflbys pechc laiflcr Sainfi les pouez garantir Mieulx vault que du taillant fcrir %#%*■* Et pource eft il droit quayez noni Tant par euure que par renom Cherubin plain de grant fcicncc '' Et dc tres \iue liipience Car le cherubin vous ncfticz Moult de maulx faire vous pourriez ' **%!»# En m.iin aufli diracoTuleux "' Reft ce glaiue bien perilleux Car flamboyant il fut baiUc Par grace dieu et oftroye La caule le liiuoir voulez Si eft car quant vous le tournez Suit en jugeant ou en prefchant " En punillant ou corrigeant Monftrcr le deuez cnflambe XIV ■■ Vitcll. C. xiit. •'■ 57- •» D.1 not have a grudge againft. Appendix. ' 1. 14. •' Mm. vii. 6. ' Pfal. cxxiii. 2. I'hilipp. n. 13. ' IfjUh ii. 12. Ilaiah xxis. 16. Job XXI . 12. And made hem of ther colour ffeynt Ftor no coll me lyll not fpare But thar rycheiTe I do repare Whan hete off cold hath the viftorye That Salomon in al hys glorye Was not clad I dar wel fay Half fo frefshly as ben they Nor hys robes wer nat lyche Off colour to the bufhes ryche Wych Ive clad in my lyffree Fro yer to yer as ye may fe And who that taketh hed ther to Al thyng that men fe me do I do by leyfer by and by I am not rakel or hafty I hate in myn oppynyouns Al fodeyn mutacyouns 'Grace replies thus to Nature : — * * » * » Ye refemble who loke wcl On to the wylde fwyn favage Wych that rometli in hys rage In the woodys large and grene And ne kan no ferthcr fene But to the frut that he hath founde And the acornys on the grounde Ffor to felle hys hongry mawe Ffor he in hys fwynys lawc Off hys rudncffe bcftial Nc kan no ferther fe at al Toward the hevcne nor the tre Whcr he reccyvcth hys plente ' Gbacedif.u. • • • • • Vous fcniblcz bicn Ic pore lauuaigc * Qui mangcuc fouucnt au bolcaige Lc glan ct point na Ic rcgardc'' Dent il luy vicnt nc de quel part La tcftc en tcrrc ct Ics yculx Et point en hault nc vers Ics ciculx Rcgardc dont cc bicn liiy vicnt Au glan tant i'cuUcment i'e ticnt Audi point nc nic congnoiflcz ()u nc me congnoilUe taigncz De (]ui tcncz tout cc quaucz Nc ricn fans moy vous nc poucz That bar tlic frut for hys repall: Al that ys from hys mynde pall Ffor to the acorn al only And to hys ffoode fynally Yt fet hys hcrte and al hys thought *- * * « Undoth your eyn dcrke and blynde The eyen of your entendement And by good avyfement The lyddys off your eye unclofeth Knoweth wel and nat fuppofeth I am lady hool and entere And ye be but my chamberere Thys flial ye fynde al openly Yiff ye look avyfcly Leve your wordys hih aloffte And lerncth for to fpeke foffte And rcnounceth al your rage Ffor he flrolde me don hommage Off juilyce and equyte Ffor that ye holde ye holde of me * *■ * » Yiff the round firmament The planetys and ech fpcre And the bryht ilerrys clcre Yiff I hem maadc to ceffe cchon Than wer your power clenc agon Abatyd and fet afyde Wher upon lat be your pryde And grutchct nat ageyne me"* Syth I ha the fovcrayntc Lordflicpc and domynacion And yt were abufyon Ouurcz doncqucs difcrctcmcnt Les yculx de \oitrc entendement = Car lc bicn ouurcz la paupierc Moy la danic ct vous cliambcricrc Tiouucrez tout apcrtcmcnt Et lors pailcrcz doulcement A moy ct hommaige fcrez De quanquc dc moy vous tcncz Car ainii commc dale dit * Ccl> grant orgucil ct grant dcfpit Huant cticontre Ic charpentier Sc vcult la coignee rcdicclcr Et quant dc (on potier (e deult l.e pot et argucr le veult Dc t'acon ct Ic plaint dc luy £n luy dilant ic te rcny Appendix. XV Sych as wryteth yfaye ' And certys I ne flial no more And in his booic dotii fpecefye Offende yow in no nianere " Ifiiah. A grct dcfpyte botli fer and ncr Nouther in fpeche nor in chere Yiffageyn tlie carpenter So that of mercy and pyte The ex ^ were bold by furqucdye "^ Ye wyl as now forgyve yt me " Axe. Ftbr to holden chaumpartye That I ha don al outterly Yt wer a thyng ageyne kynde And that ye wyl fo gracyoufly = Proudly towage In holy wryt as ye flial fynde Off alle that ever me alkrte " war againft the And a thyng ofFgret dyfdene No thyng refervyn in your hcrte carpenter. And yiffthe pot (liolde alfo feyn Only off your benygne grace 1 To the potter that hym wrouhte But clene forgete my trefpace *• CompLuncd. And hys forme about brouhte YifFhe pleynede'' off hys makyng Touchyng hys faflbn and werkyng Yt wer a thyng not convenable And evene lyk in cas femblable Repentance and Charity'^ then appear to the Pilgrim, the former holding a hammer and rod in her hands, and a broom in her mouth, and t Subtle, (he thus defcribes herfclf : — Ye argue ageyne me -I am the ffayre louyd but lyte '' Wych in effeft nat cllys be Off my port demur and fad ' Stupidly, con- Ffor al your lotcl ' argument Debonayre and gretly drad fuledly. But myn handwerk and inftrument Off fele folkys ' that me fe Wych I ha mad to helpcn me And trewly I am ek fhc * * * * Now adayes lytel preyfyd ^ Elcaped. Anoon thys lady dame nature And yet ful worthy to be reyfed Whan Ihe had herd hyr tale along Offprys to folkys that be dygne "^ Knowyng that (lie had do wrong Rygerous and ful benygne *■ But little be- loved. And hyr compleynt to fpecefye To al that be vertuous Was ygrounded on folye Happy alfo and right grewious Ful humblely in hyr degre The gracyoufe of fynal pleafaunce i Many. She fFyl anoon upon hyr kne I am called dame penaunce 1 fmyte hertys vp and don ' Nature cryede Mercy And make hem by contrycion The fyrft word that flie gan feye Wyth fake terys thys the cas *• Worthy. ' Nature off mercy gan hyr preye To forewe crye and feyn alias And with humble cher and fface That they euere dyde amys She confcll'ede hyr trefpace Yc Ihal yt fynde and thus yt ys ' Down. And to hyr fayde moll mekly Off ther trefpacys they repente Ma dame quod (he ful folyly ^ And feyn in al ther befte entente I have governeyd mc to yow A Lord God how off thy grace And ful ungoodly fpoke now How fhal I han off my trefpace Wher off I repente fore Allegement withoute the"" "' Thee. > See Woodcut VII. Jadis fainft pierre et le froifTay ^ Je fuis la belle peu amee " j^ui fi dur pierre auoit eftc " f. 1 5. La debonnalre trop doubtee <^ue fon ban maltre auoit nie La peu prifee peu plaifant ^r * » » ♦ Penitence fuis appellee Et grande amertume et douleur De ce maillet ianioliay De la magdjleine ainfi lis Appendi ' Jgb X. 20 ** Ezra X. II. ' Guilt. <> Soft. « Matt, xxvi.75. ' "Juice" ol' his weeping, i.e. his tears. ' Strong. ^ Luke vii. 38. ' Ifaijh i. 16. I'rov. xi. 20. Ezelc. xvi. 30. Eccluf. iii. 26 j vii. 17. Jer. xxiii. 29. •^ Matt. xii. 43, 44- Romans x. 10. Plalm xxvi. 8. ' 2 Cor. vii. I. "' Walk. " Ecclcf. vii. 2. « f. 14. b. But thow grant off thy pyte* That I may al outterly ^ OfF my gyltes "^ ha mercy So that I do no more amyfs Now good lord thow grante thys Thus I maken hem crye offte And with thys hammer I made foffte Seyn petrys hert and yt to brak That yt wente al vnto crak Wych ffi'rft was hard as any fton But I made yt nefshe'' anoon Whan he hys mayftee fFyrft forfook But whan I the hammer took I fmct hym fo with repentaunce ' And made hym nefshe with penaunce That the jows of hys wepyng ^ Yffede out in compleynyng Off verray forewe and bitternefle He felt theroff fo gret dyftrelfe In hys greuous hertly s peyne And alfo Mary Mawgdelegne '' With thys hanier I fmot fo That hyr herte I roofFatwo Wych was fulhard with fynnes old But \vt ftrokys manyfold I made hyr tender yt ys no doutc That the tcrys ydcde oute Repentance adds that the heart of man ' re- fcmbles an earthen vcflcl full of loathfomc cor- ruption ; this veffcl muft be broken in pieces, for it is not fufficicnt to look upon fin in the abftraft, but each particular fin muft be done away with. There is alfo a worm contained therein, called the " worm of confcicnce." None could endure to live gnawed by the tx. fangs of remorfe were not the hammer of con- trition capable of deftroying it. Repentance thus explains the ufc of the broom,'' faying, " In the houfe of which Grace is the miftrefs, and I the attendant, there are fi.x doors ; five ' of admiflion : ' La porte dodorer, doyt ou dcfcoutcr, Du gouft, du tall, et du regard.' " By all thefe fin can enter ; fo if I were to turn my broom in their direftion my labour would be loft ; but the fi.xth is the fingle out- let for tranfgreflion : ' Ccft la bouche au pauvre pecheur.' ' Thys gate ys called the mouth of man.' " Towards this door I employ my broom to fweep, heap up and clean. ' Et mon balay fi eft ma langue Et mon furgon et ma palangue.' ' And my byfme that al thys doth Ys myn owne tongc in foth.' " For, as long as I am fervant' to Grace, I am determined to allow nothing to remain within the dwelling that can injure it, even in the fmalleft hole or crevice." " I go to every place Now here now ther aboute I trace "' By verray pleyn confeflion Withoute fraude or decepcion Ther may nothing mc fkape fro For gracedieu wyl yt be (o " For file ne wyl nowher abyde But yt be clcne on cuery fyde Wlios cluimbre and whos manfion ' Thefe five gates arc the fame as thofc dcfcribed in Bunyan's " Holy War." **Thc fimous town of 'Manfoul' had five JIfatcs, in at which to come, out at which to go, and thefe were made likcwifc anfwerablc to the walls, — to wit, im- pregnable, and fuch as could never be opened nor forced but by the will and leave of thoic within. The n.imts of the gates were thefe ; E.ir-gate, Eye-gate, Mouth- gate, Nofe-gate, and Feel-gate." There is an intercfting little work on this fubjert, entitled " The Five Gates of Knowledge," by George Wilfon, M.D., F.R.S.E. ' Rien na dedans ne fus ne ius " Ne en anglet ne en pertuz <^uc tout nc vucille rcmucr Cerchcz tracer ct hors gcfter Par entiere confeflion S.ins fr.iudc et fans deception C.ir ainii Ic veult gracedieu yui na cure fors dc net lieu Kt confcicnce eft la mailbn I.a chambre et habit.ition Ou elle fait f.» dcinouree yuant la trouue ainfi balicc Appendix. Dwelling and habytacion Ys trewly withoiite offence A verray clene confcience Part of the text from Rom. x. lo, is licrc referred to : " with the mouth confeflion is made imto falvation;" but the context is omitted. " The word is nigh thee, even in thy mouth, and in thy heart : that is, the word of faith, which we preach ; that if thou fhalt confefs with thy mouth the Lord Jefus, and Ihalt be- iieve in thine heart that God hath raifed Him from the dead, thou flialt be faved. For with the heart man believeth unto righteoufnefs ; and with the mouth confeiTion is made unto falvation." — Rom. x. 8 — lo. Bunyan fhovvs more ftrikingly that the Gof- pel muft firll influence the heart, before the mouth can utter its feelings. " For out of the abundance of the heart the mouth fpeaketh." " Then the Interpreter took Chrijlian by the hand, and led him into a very large par- lour that was full of dull, becaufe never fwept ; the which, after he had reviewed a little while, the Interpreter called for a man to fweep. Now when he began to fweep, the duft began abundantly to fly about, that Chrillian had almoft therewith been choked. Then faid the Interpreter to a damfel that ftood by, ' Bring hither the water, and fprinkle the room;' which, when fhe had done, it was fwept and cleanfed with pleafure. " Then faid Chrillian, What means this? " The Interpreter anfwered. This Parlour is the heart of a man, that was never fanftified by the fweet grace of the Gofpel : the duft is his original fin, and inward corruptions, that have defiled the whole man. He that began to fweep at firft is the law ; but fhe that brought water, and did fprinkle it, is the Gofpel. Now, whereas, thou faweft, that as foon as the firft began to fweep, the duft did fo fly about, that the room by him could not be cleanfed, but that thou waft almoft choked therewith ; this is to fliow thee, that the law, inftead of cleanf- ing the heart, by its working, from fin, doth revive, put ftrength into, and increafes it in the foul, as it doth alfo difcover and forbid it, but doth not give power to iubdue. Again, as thou faweft the Damfel fprinkle the room with water, upon which it was cleanfed with pleafure; this is to fhow thee, that when the Gofpel comes in the fweet and precious in- fluences thereof to the heart, then, I fay, even as thou faweft the Damfel lay the duft, by fprinkling the floor with water, fo is fin van- quiflied and fubdued, and the foul made clean, through the faith of it ; and confequently fit for the king of glory to inhabit." The Pilgrim'' s Progrefs. ^^^^^/ij^ci" thus continues in DeGuileville: — Vnto my byfme " [human hearts] fubmitted be' Off lownefle and humylyte That they be fwept clenly at al And that the hammer breke fmal Ffyrft by trewe contricyon And verray jufte confeflion Than a noon my yerde '' I take And amendys for to make By repentaunce in divers wyfe With my yerde I hem chaftyfe Put hem to penaunce of entent To brynge hem to amendment Various modes of penance ■= are then enu- merated, fuch as vifiting the poor and fick, performing pilgrimages, fafting, &c. Repent- ance fays that no fin can be pafled over with- out punifhment by rods ; thofe muft be beaten who have confented to commit fin. '^And therefore thys yerde I holde Wych namyd ys of jufte refon XVII Sa mon balay foubzmis il eft'^ Et fe bien balye en eft Et quant le voy ainfi contrit Et bien confes comme lay dit Adonc pour le bien chaftier De mes verges le batz et fier Peine luy donne et batement Afin que preingne amendement Des verges fe voulez le nom DiiSes font fatiffation '' Befom or broom. •^ Rod or ftaff". " Dan. iv. 27. Ecclus. xvi. 12. Pf. xxxvii. 28. ^ f. xvi. b. xviii Appendix. Trewe fatysfaccion Himfelf at the laft Supper, which He partook And fothly yiff I fhal not fcyne of with his difciples when he took bread and Satysfaccion ys to feyne blefled it, and flie gives the alTurance that it ' Sufficiently. Affeth " that ys mad for fynne will fuftain the faith of all his followers'' who And that a man haue withinne partake of this Sacrament in remembrance of As myche forewe and repentaunce Him, but of which none can be worthy re- As he hadde fFyrft plefaunce cipients who have not firft fubmitted to her Here the doftrine of Penance appears dif- tindlly as fomething more than Repentance ; and the fuperior views of Banyan fhine forth with the fplendour of the Golpel in contrail with the human idea of felf-juftification by infliftions and become contrite, and cleanfed from their offences." Again ; we muft obferve that the view taken by De Guileville of the Sacrament of the Lord's >> Rom. xi. 5. Supper is partial : he fpeaks of the bread only. Luke xxii. 19. mortifying the flerti, and a ftrange afpeft is prefented of the high Chrillian privileges of Prayer, attending to the wants of the poor, the fick, and miferable, when they are clafled as part of the punifliments of fin. Our Saviour fays, " Inafmuch as ye have whereas our Saviour fays. " Take, eat ; this is my body. And He took the cup, and gave thanks, and gave it to them. faying. Drink ye all of it ; for this is my blood of the new tellamcnt, which is filed for many for the remiffion of fins." — 5/. Mcitt. xxvi. 26—28. done it unto one of the Icaft of thefe my bre- thren, ye have done it unto me." In De Guileville, Repentance beautifully CHARITY.i adds, " that flic is commiffioncd to fuccour all ***** « Long ago. the weary and heavy laden ; to thofe pilgrims I made feyn martyn yore agon^ anxioufly trying to follow the narrow path fhe Al be that he hadde but on offers the confolation appointed by our Lord Hys mantel to kutte a tweyne Car i".itiffation vault tant Suis ioicufc comme du mien Que fairc afl'cz ou tout autant Ceilc qui dL-bonaircmcnt De peine fans nul contrcdit Seuffre tout et paifiblcment Comme au pechc eut tlelidt Cellc qui dcfcoutcr nay cure SuTurracion nc murmure Cclle qui oncques nc mefdls Dautruy ne a autruy mcftis ^ f. xvii. ' CHARITE. Jc fuis la mere des vcrtus ^ Et non pour tant li ay ic Jait Cclle qui reueft les gens nudz Aucuns maulx taire fans mcffait Qu^i fjindl martin fis defpoillier Sc point avez ouy parlcr Pour poure veftir et aifier Du roy iei'us et racomptcr ' I Cor. xiii. 3. Je Cuis nourricc dorphclins Comment voult homme Jcucnir Hoftclicre de pelerins Et pour Ics homnii'S moit I'ourtiir J2ui les maulx dautruy faiz les myens Sauoir deucz que cclle Tuy Et a tous communs font mes biens Qui lairc luy fis tel ennuy Sans l.iquclle fainft paul diCoit' Car du cicl ic le fis dcicendrc ' 1 Cor. xiii. 6,7. Que riens nauoit qui ne mauoit Pour la vortrc humanitc prendre Et quclque bicn faire nc peuft A Icftachc le fis Iyer Si non quavccqucs iby il meuft Et dcl'pincs Ic couronncr Audi ccttainement ne fait Les bras fis en la croix eftcndre « Car fans moy ncft aucun bien fait Et ion cortc pcrcier ct fcndrc i2Cor.v.i4, 15. Mon nom \t fauoir le voulez Les picdz ct les mains atacher Charite voui mappcllcrcz' En la croix luy fis et ficher Car charite tient en cliertc Sang fiz yfiir de ion corps tendrc Ceulx quautrcs one en grant viltc Jc rcpais les gcn> familleux Et vifitc les langorcux Et luv fiz Ion doulx ci'perit rcndrc Tous leiquelz maulx iouOVir luy fis >• Eph. i. 7. Pour vnus tous qui cllicz peril/ Jc fuis ccllc qui dautruy bicn Quant en enter vous ala rcmbrc '* Appejidix. And dyde al hys byfy peyne To clothe the poore wych nakyd flood Myd off the gate devoyde of good I am noryce" of al nedy And I herberwe '' commonly Al pylgrymes in ther nede And I am fhe yt ys no drede That fFele as myche harm in nic OiF other fFolkys aduerfyte As they hem fylffthat yt endure And al my goodys I enfure Be common unto every whyht Whan they ha nede as yt ys ryht Seyn poul fayd ek in hys wrytyng OfFvertu he hadde no thyng Withoute that he hadde me And that he myghte in no degre Withoute me do no good dede And trewly who taketh hede No good dede nor good entent Ys worth but yifFI be prefent Among eftatys hih nor lowe And yifFye lyft my name knowe I am callyd dame charyte That haue al folk in certe And other that folk haue in defpyt Hem to cheryfshe ys my delyt I feede folk that hongry be And part"^ with hem off my plente And vyfete hem that lyggen feke And dwelle with folkys that be meke And for no cofte I do not fpare To be glad of the welfare Off euery other maner whyht As off myn owne of verray ryht I am fhe that patiently Kan fuffren and benygnely Alle forwes wel apefe And I am fhe that kan don efe Et de la mort denfer defendre Ce font les maulx que iay fait Zaire Sans peche voir et lans meftaire Or vous diray que ce roy fift Auant que ces paines fouffrift guant il vit fa mort approucher Ne voult pas en oubly laiiTer Que Ion tertament il ne fill Al hevyneffes to recure And I am fhe that fet no cure Off grucchyng nor detradlion Ffor thys ys my condicion Harm to fpek neueradel But off ech man to fey wel Wych I holde in gret vertu And yiff ye haue off Cryft Ihu Any maner Remembraunce I made hym for to ha plefaunce Off mercy as I reherfe kan Ffor loue to bekome a man And taken your humanyte And fuffren by humylyte Deth for your fake and paffion Made hym fro hevene kome a don And fuffren ek as yt ys founde To a pyler to be bounde And tendure that lovd moft fre With fharpe thornys crownyd be And fprede hys armys on the rood And for your fake fhede hys blood • * * • I made hym for your fake Tendure off entencyon To make your redempcion That wer for fynne lofl echon And to helle I made hym gon To fette hem out that lay ther bounde The devels power to confounde Wych hadde grievyd man fo fore And I fhal telle you euermore How thys kyng moil fovereyne To forn hys paffion and peyne And hys tormentys wonder flronge Or he the deth fholde underfonge'^ He forgatt nat off entent Ffor to make hys teflament The forme ther off to endyte XIX Nouriftier. ^ Lodge or enter* tain. II mappella ie luy efcripz Et en cede forme le mis Teftament de paix eft nomme Et le vous ay cy apporte Afin que ies lois vous laichez Et ce que vous en duyt ayez Je le vueil lire or lefcoutez Et lentendez le vous voulez *= Share, d Underwent. 1 XX Appendix. He callede me yt to wryte In tookne that noon be rekkeles Ffor to make the forme bettre Fyrft to haue parfyt pes My fylff wrot yt euery lettre Wyth god and me byth"^ al on And namyd yt yt ys no )es And may neuer affonder gon The trewe tellament off pes .4nd alfo as I dial devyfe Wych to for you alle I brynge That he in no maner wyfe •f.xvii.b. "Ces That ye may ha knowelychyng Ne do no thyng in no degre trois lettrcs font i artauoir.*' That maner thyng ther on doth fue Wych that fliolde dyfplcfe me And what to you ther off ys due And yiffyt happe off neclygence I wyl yow reden the fentence Ageyn me that he do offence Yiff ye wyl given audyence * ^ « • So thys yt ys herkneth echon Ther by ys pleynly underftonde As I (hal her reherfe anoon The fowle of man with whom ech whyhi The teftament ' off cryft Jefu ShoIJe ha pes of vcrray ryht So that in a manhys thouht '' Peace. One claufe of this will or teftament be- ^ Synderefis '' ne grucheth nouht queaths to mankind Pax Triplex—" triple tranquillity." The three things fignified by Thorgh no treipace nor offence By no remors of confcience Lat every man tak hed herto Aud with your neyhebour alfo Ye moft ha pes and unyte Wych ys ytokenyd by the P the three initial letters, at the three corners of a right-angled triangle, formed by the ftem and one limb of a Latin crols are — X, the initial of X^i(rroc,"Chrift;" A,of ^//mtf, " thefoul;" ?,ofProx!mus,o\iT "neighbour." When thefe • Is or (hall be. three are properly difpofcd towards each other. And ys yfet ffyrit oft echon And that ye fliolde be al on Thexaumple techcth yow ful wcl Yift'ye confydrcn cverydel there is a firmly cftabliftied peace of mind ; fince they indicate the whole duty of man's life, viz. his love to God and his neighbour. - How yc bothen in o ^ lyne And ovcrmore thys lettrys thre" Stonde and may yt not declyne Ar tooknys that in unytc Lyneally yt ys noon other He (holde ha vcrray love and pes '' As brother verrayly to brother ** Feels no fymp- With thrc thyngcs doutelcs Nature wyl that yt fo be t,m olp.iin. He that he hath poceffioun High and lowh off o degre Off thys jowejl moll offrcnoun Bothe twcyne ymadc lyche And he to whom cryft hath yt take The pore man and ek the ryche Sholde keep for hys fake At the 'gynnyng as yc ftial lerc Pes with every maner whyht Al forgyd of one materc And fyrft above as yt ys ryht Touchyng ther flyrft orygynal Whcr as the X condygnely And bothe tweyne be mortal ' One. Ys fet alofftc as moft worthy The ton the tother in certeyne By wych ziff yt be cfpycd They be but wermcs bothe twcyne 1 am trcwly fvgnyfycd ■ '*'*• ' The tcft.iment is given in the analyfis. Ys .ns myche for to fcyn ' See Woodcut VIII. By not.ible dclciipcion ' The follriwinB lines .ippe.ir on the m.irgln of the The hihcr party of Ri-fon MS. (f. 74, b. ) in expKin.ition of the term ^^fyrjcrejis : " Wherhy a man (hal belt difccrnr Sv„,i. r. li t,. ipcke in pleyn Hys conlcience for to govcrnc Appendix. For al fhal pade by o pafiage And by on hole ofFgret ftreihtnefle Poverte and ek rychefle Al goth o way bothe grct and imal Excepcion ys noon at al To helpen in thys ftreihte nede Wherfor euery man take hede Thorgh pryde to be nat rekkeles Thys ryche jowell cailyd pes To kepe yt wel and lofe it noiiht And euery man in herte and thouht Do hys dyllygent labour To ha pes with hys neihebour As roote ofFal perfeftion Vp to parforme the patron OfF vnite and fothfoft pes Tendure and laften endeles So as yt ouht ofFiuil refon As tookne off the tabellyon Wyth wych in pes and vnyte Al teftamentys fliolde be Sygned and markyd commonly And ek confermyd openly And tovchyng her thys wryt prefent Cailyd off cry ft the teftament Wyth tookne of tabellion I marke off entencvon Gracedieu fpeketh : Thys lady goodly fpak to me ^ Kom ner my fonne tak hed to me Loo her yiff I fhal nat feyne Thylke ryche Gifftys tweyne Wych I behihte '' whylom to the And thow ftialt not deceyved be Loo her a Skryppe and a Boriion The wych of hool entencyon I gyv to the now kep hem wel Confydre the maner everydel How they be ryht neceffarye To forthre the '^ thow fhalt not tarye To helpe the in thy vyage And to fpede thy pylgrymage Thow fhalt off hem hauc ay gret nede Yiff thow lyft thy journee fpede Nedful to pylgrymes all Andfeyth thy fkryppe thow fhalt calle Wyth oute wych may nat be Brouht aboute no journee Nor vyage that may avaylle Ffor thy bred and thy vytaylle Ther in thow flialt alway concerve And all tymes thow fhalt obferve Thys fkryppe wel in thy bandon '' In euery cyte and euery ton In al thy mofte feythful wyfe And alfo for to auftoryfe Touchyng thys fkryppe cailyd ffeyth Herkne what thapollel feyth In a pyflel * that he endyteth And to the Romayns pleynly wryteth The ryhtful man withoute ftryff By this fkryppe lat ' hys lyff Thys to feyne that ffeyth off ryht Giveth lyff to euery maner whyht As Abachuch that hooly man In hys wrytyng reherfe kan The feconde chapytle off hys book Who fo lyft lyfft vp hys look And thys fkryppe withoute weneS Off hys colour mot be grene Wych colour who fo look a ryht Doth gret comfort to the (yht Sharpcth the eye yt ys no dred And lb doth ffeyth who taketh hed Yt maketh pylgrymes glad and lyht With hem abydyng day and nyht And in ther weye I dar reporte Gretly doth hem recomforte For good pylgrymes everychon '' On pylgrymage wher they gon Only ffeyth doth hem fuflene By example as the greene The gentyl colour glad and lyht Giveth clerneffe to the fyht Whan the grene al withoute Ys fpreynt' with dropys rond aboute Off red blood who kan entende Then the fyht yt doth amende Fful gretly I dar wel feyne Ffor ther ys drope noon certeyn XXI •■ Vitell. C. XIII. f. 99, b. f. xxiii. b. ^'Voy cy lelcharpe et le bourdon." ^ Promifed. <^ Advance thy- felf. •* Keep in thy powei . Epiftle. f Leads. 6 Doubt. ^ Every ( ' Sprinkled. xxu ■ ** Mixed," or " mingled with." *' Shed in purit\-, i. e. the green of the fcrip was Aaded with the pure blood of the martyrs. ' " Perfeftly," or ** once for all." ■1 Will. ' Saints who fuf- fercd thus are gone. ' Scabbard. K Gone or van- iihed. I" On earth. Appendix. ' Jeopardy. k Vitell. C. XMi. f. 1 08. f.xxvii. "Orcn- tcns ben dc cc bourdon." ' I advifc thee. ' Jcfui Chrilt. But yt ys worth and ofFmore prys To pylgrymes that be wyfe Than outher perJe or margeryte And as I dar ryht wel endyte Yt ys mor ryche and precyous Mor off valu and vertuous The bloody dropys whan they be fpreynt Vp on the grene and ymeynt ^ To make a man mor ftrong and lyht And tofForce with hys fyht Than any other ryche Hon Ffor to rekne hem euerechon The green ys good in fpecyal Whan the rede ys meynt withal OfF blood for pleynly the rednefle Wyth that was Ihad in clennefle '' OfFgloryous martyrs longe agon That fpente her blood and lefFte noon But fufFrede al the vyolence And the mortal ek fentence OfFTyrantys tyrannye And fparede nat platly "^ to dye Ther legende fo wryt and feyth Ftbr to dyiFcnde Cxy?ly% ffcyth Ffor wych vp on thys fkryppe ofFgrenc The bloody dropys ther yfcne Shewyn in conclufion Ther martyrdom ther paffion OfF ther owne volunte '' Only to given vn to the Verrayly an excmplayre Wherfo ever thow repayre To fufFrc deth for cryftys fake Rather than thow (liull forfake Thy fkryppe in any maner wyfe OfF wych thow haft here mc devyfe Ffor fcyntys" wych that fufFrede (o I wot ryht wel that they be go To paradys and cntryd in Ffor the fwerd ofFcherubin Wych whilom at the gate ftood Ys fo blontcd with iier blood That yt ys I dar wel fcyn In the fkawberk ^ vp agcyn But now adaycs yt ftant fo Hooly fcyntys ben all ago » That wer fo myghty and fo flrong And dradde nat to fufFre awrong Ffor the fFeyth yt to dyfFende Her lyfFher blood ther on to fpende Redy they wern and that anoon But nowh aunerthc '' ther ys nat on That wyl hvm puttc in jupariye' Cryllys feyth to magnefye Nor make niyhty refillence Ageyn Tyranntys by dyffence * * ~- * But ffyrll tak hcJ otF the Bordon "^ How yt ys good in ech fcfon Ffor he nat fFalleth commonly That leneth ther on flcdfaftly Ffor wych thow flialt as yt ys ryht With al thy force and al thy myght Ther on relle what fo be falle Trewly thow flialt nat falle What perillous paflage that thow go As longe as thow takeft hed ther to And tavoyde a way dyfpeyr Wher fo thow goft in foul or ffayr Or what fortune the be falle Good hope alway thow fhalt yt calle Thys the name off thy bordon OfF trufl and trewe afleftion Wych ys callyd Ej'pernunce AfFter the fpcche vlyd in fraunce And the maner of that language And look alway in thy paflage That thow holde the wel ther by And theron refte feythfully In peryllous pathys wher thow wendc And by the pomellys as the cnde Holde the ftrongly I tlie Icdc ' Ffor they fliall in al thy ncde Sullene the tjiow falle nouiit The hihcr poniel yifl'yt be (buht Ys Ihii Cryfl'" haue hym in myndc And in Scrypture as thow flialt fyndc He ys the mcrour cler and bryht VVytli oulc fpot botlic day and nylit In the wyche a man by grace May beholdc hys owne ffacc In wych mcrour as I toldc Appe ndix. xxiii All the worlde ouhte beholde Entre myghte and gyue a wounde In wych alio men may fynde And at the erys ek alfo All thynges wrouht be kynde " Refte vpon hym with herte and thouht Thow mufteft taken hede ther to That yt be not too large off fpace =• Are reproduced or repreienced. And go furly and dred the nouht Lyft that by the fame place And to hys helpc ahvay calle Entrede by collufion And trull wel thow fhalt not falle Som noyce off fals detracion * ^■- i * ^; -i-- .r * >> Vitell. C. XIII. Com ner, quoth flie, and ha no dredc-'' Tave a fwerd ek by thy fyde '' f. 114, b. f. XXX. b. " Or reg.irde." Look up on hih and tak good heede A bettre was ther neuer founde Upon thys perche "^ the harneys fe Off ftel forgyd whet nor grounde Wherwith that (how wylt armed be Wych ftial ynowh fuffyfe Pertynent to thy vyage The to dyffende many wyfe And needful to thy pylgrimage Yiff any enmy the affaylle c Pole or rod. Then faw I helmys and habergiouns Outher in (karmufh outher bataylle Plate and maylle for champiouns I the enfure in al thy nede Gorgetys ageyn al vyolence Whyl thow haft yt thow fhalt not drede And jakkes'' llufFys of defence Off non enemy nor no dyftreffe J Stuff for mak- Targetes and fheldys large and longe The name off wych ys Ryhtwyfneffe ing furcoats. A And pavys" alfo that wer ftronge For folk to make refiftence A better fwerd was neuer wrought Off prince nor off kyng ybouht "jack " was a buffjerkin worn by ibidiers. Talle that wolde hem don oiFence For the fwerd off good Oger^ * * * ^i Off Rowland nor off Olyver Thys helm callyd attempraunce ' Was not for to reknen al Ys nedful in thy dyfFence Off valu to this fwerd egal ^ Bucklers. Ffor to make refiftence So trufty nor fo vertuous At 7iofe at ere and at the byht^ To ffolk in vertu coragous That yt hem kepe and clofe aryht Ffor this fwerd haueth fo gret myht Ffor this helm for alTurance To ryche and poore for to do ryht f Vitell. C. XIII. Wych ys called attempraunce As worthy and noble off fame Seyn Poul gafftherto a name MEMORY.^ f. 121, b. f xxxii. " Le heaulme, ^-c." And callyd yt ffor gret delyt The Pilgrim, fearful that he fhall forget The helm off helthe and off profyt the good advice which Grace has given him. And commanded men tak hed fummons to Memory to carry his armour. He E Mouth. Ffor to fette yt on ther hed is furprifed to fee the latter without eyes, and As ffor ther chef falvacon complains that fhe will not be of ufe to him ; * -J(- 'y- • but he is affured that her eyes are at the back Ffor yiff thys helm he mad aryht of her head, and that file is the treafurer of !> Vitell. C. XIII. Yt fhal not have to large a fyht Lyft fome arowe fliarpe ygrounde much knowledge ; for although fhe cannot forefee, flie has complete information of the (. 123. f. xxxii. b. "Par fon nom, &c." ' Ogier, Roland, and Oliver, were three of Charlema The two latter were fo equally matched in ftrength and (iying, in reference to the blows they inflifteJ, " of givin gne's peers. (FVrfe Biog. Univ. fub. v " Oger," ct alibi.) valour that it was doubtful which was luperior: hence the ; a Rol.md for an Oliver," which has palTed into a proverb in our own language. > See Woodcut XI. XXIV ' Eph. vi 1 1. !> Zech. ix S. Appendix. 'Lukexi.ai,2i. •^ I Peter ii. ii. Gal. V. 16— 19. Rom. vii. 22,23. « Matt. vi. 25. C: n. li. 7. i (.'ur. ix 27. ' Vitcll. C. xiJi. f. 144. ^ (. xxxvi. b. '' f. xxxvii. I' ' Ecclcrijfticus ii. 18. ^ Jamci ii, 26. pad, and will recall to him her advice, and prove a mod ufeful attendant. Grace, how- ever, warns the Pilgrim that he is not the good warrior* who requires his armour to be car- ried; but he who w'ears it continually, and who is always ready w-ith it in time of need, even in his own houfe '' where he is never free from warfare. She alfo informs him that in the country to which he is going he will be always encompafled with enemies, and that the fling and ftones (fhe had given him) would not be fufficient to defend him unlefs he was accuftomed to his armour, without requiring the afliftance of his armourbearer ; for it would excite fcorn and derifion were he to allow her to carry it who was fo much weaker than himfclf. The Pilgrim inquires the reafon why, after taking ofFhis armour,'^ he fliould experience fo much pain in putting it on again ? Grace ^ bids him remember flie had told him he was too fat, and too ilubborn. The Pilgrim acknowledges tliat Ihe had ad- monifhed him of this — but thinks that it fliould be a reafon for his being llronger and more valiant. She next inquires whether he is aware who he is ? whether he is Angle or double ? whether he has not another befides himfelf to nourifli, govern, and maintain ? The Pilgrim replies, that he is afloniflied at her qucftion, that flie muft be aware that he has only himfelf to govern and take care of. Then flie fays, " Underftand, and liften dili- gently, for I will inftruft you otherwife : know that you nourifli one who is your greatell en- emy — that you clothe him, and feed him with the coftlieft viands — that*" you are his flave; but, notwithllanding, he deceives you, both when he is moving and when he is at reft. ' Soit en allant ou quant il gift.' He it is who will not allow you to carry your armour, and who is always your adver- fary when you would do any good thing." The Pilgrim inquires his name, that he may revenge himfelf on his enemy by killing him." Grace replies, that he is not permitted to do that, but that he may punifli him and give him pain, by making him work, faft, and fubmit to penance, w'ithout w'hich he will never fucceed in revenging himfelf upon him. She adds, that if he had well underftood the matter he would have fccn that Repentance" was the mif- trefs and chaftifcr, who, with her rods, would caufe his enemy to become a good fervant; and flie tells the Pilgrim that he ought to de- fire that more than the death of his foe, for he is lent to him to lead him to the haven of eternal life, and to prcfcrve him from peril ; that this enemy is his body and his flefli, which can be called by no other name than that of a foe. The Pilgrim replies : Ma dame quod I what may thys be ^ Whether dreme I other ellys ye ' Gracedieu. fl Nc tc I'ouuicnt dit elle pass Que ic te dis i^ueftoye trop gras Par trop rcmply ct par trop pcuz Ainfi qucncord cs et trop druz Le Pei.erin. % BIcn men fouuicnt dis ic mais tant Eftrc icn dcufle plus puiffant Et plus fort aux amies porter Commc 11 me lemblc ct a marmcr Gracekiiu. ^ Scc7. tu did die qui tu cs Sc tu ci fcul on Ic double cs Se nul fors toy as a nourrir Na gouuerner na m.iintemr Penitence eft la m.iiftreni; '' Et de Kiy la chaftlerrcde ' B.iillcs Ic luy fi le hatra Et tellcment le cliaftiera De fes verges que bon feruant El Ic tera dorciiiauant Et ce dois tu miculx dcfircr Et miculx vouloir ct procurer Que tu ne dois fairc (a mort Car bailie tcft pour kiy a port'' De vie ct de iaiut meuer Et de tous pcrilz le ged^er Cert le corps ct la chair dc toy Autrcmcnt nommcr nc Ic doy Appe7tdix. XXV Ffor as fer as I kan efpye ^ Tak hed and be more ententyff I merveyll off your fantafye How here in thys mortal lyff ' ' Col. ii. 5. Or by what vveye ye wolde gon Thogh that a man renne euermore Ys nat my body and I al on He may never haft hym to fore ■" I trowe yis and ellys wonder To kome to tymely " to that place I- Illufion. Or how myhte we be affonder I putte ° caas that he ha fpace Ys he a nother than am I Fforth to procede day by day f Ifaiah Ixvi. 13. I pray you tel me ffeythfully At good leyfer vpon hys way And me declareth the fothneffe Her vpon I axe the Withouten any dowbylnefle Yiff thow haddyll lyberte <• Lieth. What that ye mene verrayly Joye merthe and al folace Ffor her ys no whyht but ye and I Woldeftow fro thylke place = Follow or pro- Except only my chaumberere Yiff thow haddyft fre chois at wylle cure. Wych that foKveth ous ryht here Remevcn or abyde ftylle A noon to me doth fynifye *^i.e. Remain in Wher yt be trouth or fayrye '' Alias quod I what may I feyn one (place). Shal we fhold ben on or tweyne I kan nat wel anfwer ageyn Tel on a noon and doth not ffeyne But o thyng I wot ryht wel Grace inquires of the Pilgrim whether he would wifh to abide always where he could The cyrcuftancys euery del s Sojourn. Confydryd vp on euery fyde Par caas rather I fliolde abyde Than ben to hafty to procede f i> Pf. Ixjciii. 26. have joy, repofe,"^ and his own will. Ma dame quod I dyfplefc you nouht Tyl I fawh I mufte nede ' Entirely. I fay ryht as lyth ^ in my thouht Goon forth off neceffyte Myn hertys efe for to fewe ^ In caas than wolde I hafte me I wolde abyde and not remewe Sr * S * ^ Leifure. Ffor myn efe euer in f on Quod Gracedieu yt femeth wel Rather than thenys for to gon Thow haft not lernyd euery del Ffor yt ys profytable tabyde Thynges nouther hih nor lowe ' Gal. vi. 10. Wher that a man on euery fyde Syth thy fylff thow kanft not knowe Ffyndeth vn to hys plefaunce The wych a boue all other thyng Soiour s with oute varyaunce Ys the befte knowelychyng ■" He can never haften too eager- That man may han in thys lyff here ly- Ys that verrayly quod fhe And yiff thow lyft platly lere "i Soth that thow haft fayd to me To knowe thy fylff ys bet knowing I underllonde by thy language '" Than to be Emperour uuther kyng " Too foon. Thow woldell leue thy pylgrymage And for to knowe al fyences And platly ' fettyn hyt afyde Praftykes and experyences Only for refte and ther a byde Or to han al the rycheffe Off thys world in fothfaftnefle *> Even granting. Ma dame quod I for my dyfport Wher I find efe and connfort * -:<• ^ » P Gen. xii. I, 2. I wolde a byde a whyle there And I fhal telle the ffeythfully Tyl I fawh tyme and good leyfer '" In thys matere trewely What that I fele in my entent To me fhe fiyde a noon ryht than Shortly as in fentemcnt 1 Pfal. xlix. 20. O wrecche o thow vnhappy man The body fyrft be nat in doute ■ e xxvi Appendix. • Gen. i. z;. Off wych I fpak clofyd vvithoute Whan yt )s fro the fegregat No fone off fwych condycyon Doubter nouther yt ys no fable Dyffeveryd and feparat Than off the I dar wel feyn Off kynrede fo notable But off engendrure bodyly ' Gen. ii. 15. ' To have dwelt And afterme yt in certyn Off god thow art the portraiture Thy mage alfo and ffygure" And offnouht yiff thow kanfl fe Thow haddyll off hym thy body Wych kam off hym by nature The wych body I kan affure Ys to the tak hed her to or lived. He ffourmede and he made the That lord SyT& in thy creaunce To hys owne refemblaunce Thyn enmy and thy greteft foo On that party yiff thow lyll fe Roos '■ fyrft the grete enmyte ■• Job I. S. ' Kindred or re- lacionlhip. And ymage wych of lykneffe Moft dygne and worthy off nobleffe A prent to fpeke off dygnyte He myghte nat ha fet on the Mor worthy nor more notable Nature hath yt fo ordeyned But yt thorgh vertu be rellreyned Ffor the ffrut ' what euer yt be Bereth the carage off the tre * » « • ' Pfjl. lx«ii. 6. Than to hym fyllff refeniblable He gaff to the off hys goodneffe •* Cler fyght off refon and ffayrneffe And off nature to be mor lyht And her vp on yiff thow lyll fe The fame lord he made the Off his goodnefs for thy prowh ^ And in the body wher thow art now Than any ffoul that ffleth in flyht He the putte as I dar telle » Murmurs. And never to deycn ck withal For he made the immortal Ther a whyle for to dwelle ' And ther tabyde thys the cheff i- Arofc. Permanent and even liable And tadwcllyd immutable "= Yiff thow not haddyft offentent Ffor taffaye the by preffe And by thy port alfo dyfcerne How thow flioldeft the governe Forfetyd hys conimandcment Prudently both fer and ner jj ' The fruit re- femblcs the tree. Than haddyftow thorgh thy renoun Excellyd in comparyfoun '' Comparyfoun myghte noon ha be To thy nobleffe and dygnete Off hcvene nor erthe in ccrteyn And yiff thow dydell thy dever To dyffcnde thy party Yiff ye wolde holde chaumpartye '" Ageyns the in any wyfe Ffor as I flial to the devyfc k Profit or ad- vantage. Nor to declare and fpckc in pleyn Bryd nor outher creature Except off angelys the nature God ys thy fader tak hcd her to A twyxc yow yt ys no ffaylle Ther ys werrc and llrong batayllc And contynuelly ther dial be But fo falle thow yclde the ' Rom. viii. 1 3. And thow art hys fone alfo And put the in fubicclion "" An a^ion in the 6cld or pitch- ed battle. Moll excellynge off kynrede ' That eucr was withoutc drcde Moll noble and off gretcll llylc Ffor off Thomas dc Guillcvylc Thow art not fone on that party Thorgh hys fals colhifion By hys deceyt and flatryc Evere to hauc the mayllryc Over the in conclufioun Whyl he iiatii domynacioun ** Beat him down. 1 dar affcrnic and fcyn trewley ' Who eucr gruchchen or make ftryff That he nat hadde in al hys lyff To fckc in al hys nacyon But yiff that thow as yt ys ryht Dyfcomfyte hym by verray myght And by force bet" hym don Lyk a myglity champyon • Appendix. xxvii Than fhal tow bothe fer and ner To a murky blak lanterne Over hym han ful power And nat '' for thy I dar exprefTe * Judges xvi. 4- That he flial neuer for no quarelle Men may fen thorgh the bryhtneffe Ageyns the dor rebelle Off the foule yt ys no doute •» Sheer or clip thine hair. To interupte thy entente And the clerneffe fer withoute And trowly but thy fylfFaflente Clerkys recorde yt in ther fkolys ' = Difcover or be- He fhal neuer be fo bold And other wene ™ that be but fFolys tray. The to withftonde as I ha tolde In ther follyfh fals demyng He ys DaUda thow art Sampfon '^ That al the cler enlumynyng ■• Judges xvi. i8, Thow art llrong as by refon Wher off that pore fkye lo 19. Sturdy on thy feet to ftonde Wherwyth the fowle ys flirowdyd {o SufFre hym nat the to withftonde Eclypfed ofFhys fFayr bryhtnefTe ' Philiftines. Nor over the to han mayftrye And ne were the gret darknefTe Ffor no glofing nor fflatrye OfF thys fkye who loke a ryht f Foes. And yifF thow talc hed ther to The fowle fholde han fo cler a fyht She ne kan nat ellys do At " look fro the oryent 5 Ecclef. i. 5. But with flatrye and deceyt To fen in to the Occident Nyht and day lyn in a wayt Ffor off the body trufte me >> I Cor. ii. 14. And fwych vvach on the doth make The eyen no verray eyen be ° To make thyn enmyes the to take But lyk to glas I dar wel feyn At mefchefFwhan they may the fynde Wher thorgh the clere foule ys feyn i Thick. And yifF thow wilt flie fhal the bynde And outward with hys bemys bryht P Sher*" thyn heer whyl thow dolt flepe Giveth ther to clernefTe and lyht ^ Notwithftand- But thow konne thy fylven kepe Ffor the fowle who taketh hede") ing this. And overmore I the enfure OfF bodyly eyen hath no nede Thy counfayl al he wyl dyfcure "^ * * ^e # 1 Schools. And thy fecretys eveicchon But for thy fake a noon ryht •■ ^To phyl'ijlres^ that be thy ffbon f I fhal afTayen and provyde Other frenfchepe trufte me Thy body for to leyn afyde ' ^ Suppofe. He hath pleynly noon to the Ffro the take yt yifF I kan Know thes and to my fpeche entende That thow mayft conceyve than n One. How thow wylt thy fylff dyfFende OfF hym hooly the governaunce Be nat to thy confufion And what he ys as in fubfi;aunce Matt V 16 Deceyved as whylom was Sampfon But thow muftcft in certeyn JTA4kW« »* A^'A « * * » Affter fone reforte ageyn Quod Gracedieu a noon to me To thyn olde dwellyng place p Luke xii. 35. What thow haft fayd tak hed quod ftie Tyl that deth a certeyn fpace And underftond fFyrft in thy fyht Schal the defpoyle and make twynne ' 1 Mark viii. 17, By the fonne that fhyneth bryht ^ Ffro the body that thow art inne 18. Thy foul cler in efpecyal And Grace dieu a noon me took Wyth inne thy body wych ys mortal I not wher that I flepte or wook ' Vitell. C. xin. Off thys mater we haue on honde And made for fhort conclufion f. 152, b. Ther by thy foule I underftonde My body for to falle adoun " Ifaiah xlii. 16. Thy body yifF thow kanft efpye *" And after that a noon ryht Ys dyck ' as ys a clowdy fkye Me fempte that I took my flyht ' Separate thee. And lyk alfo who can dyfcerne And was ravifshed in to the hayr xxviii Appe7idix. A place delytable and ffayr pilgrims into great peril, but that the one And me thought ek in my fyht wherein he is, was always difcovered to be • Whether. I was nat hevy but verray lyht fafe to thofe who continued in it ; but that And by beholdyng was fo cler many turned out of their way, through the That I fawh bothe fer and ner hedge which led them back into the other Hih and lowe and overal path, '^ (the Itile in By-path meadow^ The *• Touched its head, fo as to be And I was ryht glad with al Al was wel to my plefaunce Pilgrim then inquires why he carries on the humble employment of net-maker. He re- fure that it was Save a manner dyfplefaunce plies, that he ought not to be blamed for fo my body. I hadde offo thyng in certyn doing; that it is not every one who can make That I mulle go dwelle ageyn gold crowns : '' With inne my body wych that lay Lyk an hevy lompe oft" clay Wych to me was no forthryng " Chafcun fi ne peut pas forger 1 ' Prov. xii. 2S. Prov. ix. 13 — Couronnes dor ou lor changer;" '5- But perterbance and gret Icttyng that an honell trade is not to be defpifed, how- Prov. ii. 13. Prov. ix. 10. Thyder to reforte off" newe ever humble, provided it is purfued with dili- Prov. xix. 1. Tho wylt I wel that al was trcwe gence, fincc labour was good for its own I'akc ; That grace dieu had feyd to me adding the following fimile : — And thanne I went for to fe Wher " the body flepte or nouht The Natte M.'vker.' •• I Cor. xii. 4 — And whan I hadde longe fouht. So as a fwcrd I dar expreffe ^ 6. Taftyd '' liys pows in certeyne Y ffadyd ys oft' hys bryhtnefl"e And gropyd euery nerff'and vcync And off hys clerneffe ek alfo I find in hym no brcth at al Whan men take noon heed ther to But dcd and cold as a fton wal But rulk'th and ffarcth al amys ' Vitcll. C. XIII. f. 174, b. And when I dyde al thys efpye Ryght fo a man that ydel ys Hys goucrnance I gan defye And kan hymfylft' not occupyc Tho Grace Dicu fpak unto me By refemblaunce thow mayft efpye Lcff"t up thyn eycn bcholde and fc Into hys fowle thus I begynne ' Poliflier. Yift" thow konne now clerly Knowe in crthe thy gret enmy The rull oft" vyces or off fynne Doth a way withoutc geffe He that woldc nat fuff're the bere Oft" all vertu the clerneffe Noon armys nor noon harneys here But exercyce in fentence t Ecclcf. vi. 7. The Pilgrim arrives at a path which branches into oppofitc dircflions : to the right And contynual dyllygcnce Born vp with vcrtuous labour is featcd ImiiiJ}ry,dind to the left Idlencfs ; the Ys bet than any fourbyfshour ^ " Pclcrin'" inquires the way to the city of Jc- Ageyn the rull oft'ydclneffe >' 1. xliv. b. rufalem, beyond the fea (of this world). In- Oft" vertu to gyue perfyt clerneffe dujlry replies that the oppofite path condufts The Pilgrim exprcffcs furprifc ? at his an- ' LABEUR 1' Quafl'cz toft bicn fort cnrouillc Nc loit ]>ar \ice ct par pcclie 'Jamcj V. 3. H Ccrtcs did 11 ainfi ell il ' Mais quant il le veult occupcr Ainfi que Ic fcr rft en lu-ril Et en labeur excrcitcr Du lacier dont riens on nc fait Celuy vault vng bon forbiftcur Que toft apres rouijle nc foit Et viic lime et vng limeur AuHi Ihomme qui oyleux e(l Et ricnt nr i.t ■ ■- ;■■ til eft Appe?tdix. xxix fvver, faying, he had looked upon him as a Yt ys moft tiy oft" paflage filly old man — to which Indujlry replies, that To ffblkys old and yonge of age " I Cor. iv. 12. it was generally" the cafe that he who did not Smothe and pleyn yt ys no nay wear fine clothing '' was held in little eflima- And moft yufed nyght and day tion ; and that a foolifh man, well dreifed, was And by thys yike fame weye more prized "^ than a poor man with much learn- Gladly ffblkys I convcye ^ Luke vii. 25. ing; he adds : — Swich ' as love paramours 'And for to fpeke my general Toward the woode to gadre flowers I fullene and ber up al Soot f rofys and vyolettys ' Tobit iv. 7. And yt ys I ech hour and fpace There of to make hem chaplettys That makyth the tyme fhortly pace And other flourys to her plefaunce Without envy or perturbaunce And in thys weye I teche hem daunce Ffor I am he by remembraunce And alfo for ther lady fake ■i Given. Syth Adam the appyle eate Endyte lettrys and fongys make Which with labour and with fwet Upon the glade fomerys days Have yove"* fFoode and pafture Balladys roundelys vyrelayes To every levynge creature I teche hem ek lyk ther ententys ^ Such. Bothe to beft and ek to man To pleye on fondry inftrumentys Syth tyme that the world began On herpe lut and on gyterne Where off I am no thyng to blame And to revelle at taverne And my verray ryhte name With al merthe and mellodye ' Sweet. Ys without mor farmon On rebuke s and on fymphonye Labour and Occupacion To fpende al the day in ftablys Pleye at the ches pley at the tablys At treygolet and tregetrye In karrying '' and in jogolory ' And to al fwych maner play The Pilgrim then inquires of the young perfon feated on the other fide, which were confidered the beft paths for pilgrims. s Rebeck, a kind of violin. But I knowe be wel certeyn^ Thys the verray ryhte way YifF I ftiall the trouthe feyn '■ Legerdemain. Thys the weye moft royal The Pilgrim inquires her name and condi- Called the kynges hih^ weye tion. She replies that ftie is the daughter of And her withal I dar wel feye Idlenefs, that fhe is lazy, tender, and foft : ' Jugglery. ' Et toucefFois ie fuis^elluy Par luy ie meyne gens au bois ■ ^ui a treftous donne du pain £t fans moy pieca mort de fain CueiUir fleurs violettes et nois En elbatement en deduit ^ Pf. cxxviii. 2. Fuft dadam tout le parente En lieu de ioye et de delist Rien ny vaulfift larche noe Et la leur fais oyr ciianfons Je fuis celiuy qui fais paiTer Rondeauix balades et doulx Tons'* ' Ecclul. xl. I. i^e temps brietment lans ennuyer*^ De herpes et de fimphonies Celiuy a qui eft ne tout homme Et ptufieurs autres melodies Pour le mauuais mors de la pomme Dont long le parlement it^roit "> f xlv. Car appelle luis par mon nom ' <^ui toutes dire les voulroit Labeur et occupation Et la leur Ibis ie veoir danfeurs Jeux de bafteaulx et de iougleurs Jeux de tables et defchiquiers " Prov. xxviii. = OYSIUETE."" 10. \ Bien fcay et pour vray te dy " De boulles et de mereilljers J)ue ceft cy le chemin royal De cartes ieux de tricherie Ou gens de pie et de cheual Et de mainte autre muferie " Prov. iv. 14, Et pelerins palTent le plus ^ Bunyan and Spenler botli adopt the fimile of the 15- Bien vois quil eft le plus batus " highway." ^ xxxu Appendix. • Prov. i. 32. I Chron. xxi. Job ii. 7. li Job i. 21. Rom. V. 3. Eccluf. XXXV. 20. Pfal. Ixxi. 20. « Vitell. C. XIII. f. 241. ' Tongs. ■ Stars. 'Vitcll. C. XIII. f. 241, b. « f. Ixvii. g. •> Pf. cxvi. 3, 4. Hjb. iii. 16. |ob vi. well armed are confounded, even unto the death." The Pilgrim remembers that St. Ber- nard had advifed him in all trouble to refort for aid to the Virgin Mary, to whom he makes his prayer. Tribulation then ceafes to aflault him, finding he has not given up his ftaft", and has fought a good and iure refuge.'' How much more fcriptural than this is Bunvan's "key of promife," which unlocks the door of Doubting Cajlle ! Tribulation defcribcs herfelf in De Guile- ville, as being like the wind which fcatters fome of the falling leaves and drives others into various corners for refuge, and Ipeaks as follows : — 'Som like leavys I whirl away"= Wych bv the ground ful lowe lay But thoro my commiflioun I ha tourned them up fe doun And many another ek alfo With my trouble and with my wo And with my toonges ■* I hem chace Agayn the Lord whann they trefpace That I caufc hem for to ffle To God on hem to han pyte And fome I have ek caufed offte To flen up to the fterre^ alofFte To whom thow flcddyft with gret labour Ffor to have of hym fuecour Comfort and confolacioun Ageyn al tribulacioun ^ « » » * * I have to the Partly declaryd myne oftys As thow mayft fele yiff thow be wys Without any gret outrage Don to the or gret damage Withouten any wordes mo A dieu farewel for I wyll go And be war in thy paflage That thow do well thy pylgrymage And in thy way be lull and ftable Lvch a pylgrym good and hable The Pilgrim then prays that God will guard him from any worfe evil, for he feels that he has no power in himfelf, that his only reliance is on his ilaff (faith) ; but that as Tribulation has threatened to return again, he cannot trull his own heart fliould fhc do fo, for it is waver- ing, and only too ready to follow different de- figns, and he proceeds in the following words : — 'And as I Hood allone al fool '' Gan complcync and make dool Havyng no thyng up on to refte Save as mc fempte for the bcftc I Icnede me on my bordoun For thogh that Tribulacioun Wer dcpartyd in certeyn She fayde flie wolde komc ageyn ' TRIBULATION. 5 H Jc fviis dift cllc tout ainfi J^uc Ic vent qui m-iinc .-i labry Et dcrtournc Ics fucillcs chcucs Ou Ics rachailc vers Ics nucs *■ A refuge tay fait alcr Et vers Ics nucs regardcr Qui cs une fucillc (eichcc Et deicftec et deluoycc En ccftuy chcmin ni.ilcurcux Ou ntft pas (diint mtlchiel'ift) fculz Cculx qui bicn nc vont ic rauoye Et point nifc ie nc fcroye Jufqua cc que trouuc auroicnt ting dcftour ou Ic niud'croicnt • » • » • Let vngi cliaflc a la pltic dieu Ou a grace qui ticnt Ion lieu Mon dcuoir iay fait a prefent Sans oultragc tierdoulcemcnt Aillcurs ie vois va bon chcmin Com doit fairc bon pclcrin ' Le Pr-LtRIN. Or mc g.irdc dieu de pis auoir ' Car en moy nay aucun pouoir Nc fur moy rien ou ic mc fie Fors Ic bourdon ou ic mapuyc Sc tribuLition (en va EI dit bicn quelle reuicndra Se nc mc ticns a mon rcfuy Ou mc fuis mis et mon .ibry Mais ccrtes ie voy bicn ct fcay Que tenir ic nc my pourray Pour mon cucur qui trop volaige cli Et a diucrs propos toll prcft Ainli comnic icul mcditant Men .iloyc mon li.iin rongcant Vng val pibnd en vng bulcaigc Appendix. But I wherefo I woke or flepte With my refuge ay I me kepte To have by hyr proteftioun Ageyn ech tribulacioun But for that I by gret owtrage " Was of my port wylde and favage Dy vers ^ of my condycioun And al day turnynge up and down Full of chaunge and doubylnefle Having in me no ftabylnefle And whyl I wente thus mufynge Withinne myfelfFymagynynge I ffyll anoon in my paflage In to a woode ful favage Me thouhte the weye peryllous And by to pafs encombrous I knew not what was lefte to doone For in a woode a man may foone Lofe hys weye and gon amys But he be war"= and thus yt ys As pylgryms know wel ech on That on pylgrymage gon Paflage they fynde narew and ftreyth Brygantys lyn ek in aweyt And wylde beftys many on TafTayle pylgrymes wher they gon Bunyan expre/Tes a fimilar idea thus : — " Now at the end of the Valley of Humilia- tion was another, called the Valley of the Shadow of Death, and Chriftian muft needs go through it, becaufe the way to the Celeftial City lay through the midft of it. Now this valley is a very folitary place ; the prophet Jeremiah thus defcribes it : ' A wildernefs, a land of delerts and of pits, a land of drought, and of the fhadow of death ; a land that no man (but a Chriftian) pafleth through, and where no man dwelt.' (Jer ii. 6 ) . . . About the midft of this valley I perceived the mouth of hell to be, and it ftood alfo hard by the wayfide. Now, thought Chrijlian, what fhall I do .' And ever and anon the flame and fmoke would come out in fuch abundance, with fparks and hideous noifes, (things that cared not for Chriftian' s fword, as did Apollyon be- fore,) that he was forced to put up his fword, and betake himfelf to another weapon, called 'All-Prayer,' (Eph. vi. i8.); fo he cried in my hearing, ' O Lord, I befeech Thee, de- liver my foul.' (Pfalm cxvi. 4.) Thus he went on a great while ; yet ftill the flames would be reaching towards him : alfo he heard doleful voices, and rufliings to and fro ; fo that fometimes he thought he fhould be torn in pieces, or trodden down like mire in the ftreets. This frightful fight was feen, and thefe dread- ful noifes were heard, by him for feveral miles together ; and, coming to a place where he thought he heard a company of fiends coming forward to meet him — he flopped, and began to mufe what he had beft to do. Sometimes he had half a thought to go back ; then again he thought he might be halfway through the valley ; he remembered alfo how he had al- ready vanquiftied many a danger, and that the danger of going back might be much more than for to go forward ; fo he refolved to go on. Yet the fiends feemed to come nearer and nearer — but when they were come even almoft at him, he cried out with a moft vehe- ment voice, ' I will walk in the ftrength of the Lord God ; ' fo they gave back, and came no farther." ^ After his encounter with Tribulation, the Pilgrim is aflailed by Avarice and Necromancy, XXXlll Horrible la'it et moult fauuaige Vy deuant moy par ou pafler Me conuenoit fauant aler Je vouloye dont efbahy fu Car par bois on a toft perdu Sa voje et mains perilz y font De pelerins e pczcrefrc lit par mon poix rcucndercflc Par iours lc vcns ct par (cmaincs Par huitaincs et par quinzaincs I\ir mois ct par ans tous cniicis La liure icn vcns vingt dcnicrs Lc moys en vcnJs ncuf lolz ou dix Et la (cm.iinc cinq ou fix Et (clon que chal'cun en prcnt Scion lc poife ct le vend ' The zodiac was, of touric, placed in tlie fc.ilcs to typify tlic rate of inrcrcfl to be charged by the month, each fign correfponding to a nKinth, and the fun, as he completes his course through ihc zodiac in a year, was to (how the rate of intercft by the year. ^uortce XIII Cem^TxmtiHtder} Xiv