Y FACILITY

J*»i''

man.

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.

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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

John-William-Spencer-Brownlow Egerton,

EARL BROWNLOW,

THESE PAGES ARE DEDICATED

BY THE EDITORS.

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.

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

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.

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."

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xiv

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y! he bo ok e ofihppy^iyina^e of
man.

*^Sh V^ <^j *S^:t li^o^ W "

Le Pelerinage de rHomme and

the Pilgrim's Progrefs.

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<l derived fnim the German kaufeit, " to purchafc."

and the Pilgrmis Pj-ogrejs.

Bevis of Southampton, and the habits of Bunyan's early life, prove how familiar this
clafs of old literature was to him as well as to his readers.

But with regard to the originality of fuch works, it may be ftated, as a general prin-
ciple, that the faculty oi invention is neceffary to all who by means of their produdlions
in art, fcience, or literature, would wifh not only to inform, but to amufe thofe who
come in conta£t with their works. In what that faculty conjyis^ however, is a matter
which is not perhaps fo univerfally known as it fliould be.

" Invention has ever been efteemed the higheft and mofl: diftinguifhin<T attribute of
man, as that in which ' human power fhows likefl: to divine:' though not creative^ hut
founded on previous acquifitions, it is originative, and feems to confift in the faculty of
difcovering and developing novel combinations, extending the boundaries of knowledge,
and opening frefh fources of intelleflual enjoyment. This is the true promife of
Genius — the great privilege and charaderiftic of Bacon, Shakefpeare, Newton, &c.
(Milton, Bunyan, &c.) The painter mud be indebted to the poet or the hiftorian for
his theme ; but the invention of the pidture, as a whole, muft be as much his own as if
it had altogether proceeded from his own conception." — LeSlures on Paintinrr, (Royal
Academy.) Vide Athenceum, Feb. 25, 1843.

Mr. Eaftlake, in fpeaking of thofe who imagine that the excellence of art or of
writing in former ages depended for their excellence or originality on fome technical
advantages which have been loft, fays, " Such perfonsyarg-rf that materials and procejfes
are to the painter's art what notes are to the mufician, or letters to the author. The
fecret lies in their combination ; and it was that combination which made Handel, and
Hayden, and Beethoven, and Mozart — as it made Shakefpeare, or Milton, or Raphael
or Titian, or Rembrant — fuperior to all others in their refpedive departments."

Eastlake on Oil Painting. Athenaum, Jan. 15, 1848.

" There n'is no newe guife that it n'as old."

The Knights Tale, Chaucer.

" For vnder a coloure, a truth may arife.
As was the guife, in olde antiquitye,
Of the poetes olde, a tale to furmife
To cloke the trouthe, of their infirmitye,
Or yet on ioye to haue moralitye."

Pajlime of Pleafure, Hawes.

" Les abeilles pillulent de ^a, et de la, les fleurs ;
Mais elles en font apres le miel, qui eft tout leur."

Montaigne.

Dryden, in the preface to his Fables, fays, " Milton was the poetical fon of Spenfer,
and Waller of Fairfax ; for we have our lineal defcents and clans as well as other
families." In like manner, Bunyan's pedigree may be traced, in numerous inftances, to
the olden religious poets of England, fuch as Hampole, Piers Plowman, Lydgate, and

Le Peleri?tage de P Hojnme

* '* A dream or
vifion."

all the authors of Dreams and " Swevens,"* from the tranflations of De Guileville to
Chaucer.

" Few things appear at firfl: fight more eafy, or upon trial are found more difficult,
than the clear and orderly arrangement of many and varied particulars. To clafs them
according to their feveral relations, fo that they may follow each other in due fubordina-
tion, would feem rather an exercife of patience than of intellect ; to require induftry,
rather than a depth of thought, or an enlarged comprehenfion of the fubjedt. But we
foon learn how much eafier it is to colkdf materials than to/brm them into a confiftent
whole." — Guest's Englijh Rhythfns, vol. ii. p. i.

" L'etude litteraire donne un refultat done bien des gens s'etonneront : c'eft que le
genie n'inveiite pas. Collier, muni de routes fes preuves erudites, vous attcftera que
Shakefpeare n'eft qu'un fublime et delicat metteur e)i oeuvre. Comme Moliere et
CorneiUe, il ne s'eft: jamais frit fcrupule de prendre fes fujets et fes perfonages partout,
dans un roman, un conte, un drame, une ballade, une mauvaife comedie, une chronique
rimee ou une chronique fans rimes. Les admiratcurs de Shakefpeare n'ejihnent en lui
que les quaUtes qu'il n'a pas : c'cft, difent-ils, le createur de Lear, le createtir de Hamlet,
le createur d'Othello ; — il n'a rien cri-e de tout cela.

" L'invention, vous dit-on de toutes parts, c'eft la grandc qualite, c\Ji le genie !
Voyons done. Dante, Milton, Shakefpeare, Bacon, Moliere, Corneille, le Tafic,
I'Ariofte, Cervantes ; — parmi les ancicns Efchyle, Sophocle, Homere ; ces noms fem-
blent-ils afTez grands .'' Et s'ils ne font pas inventeurs, qui ofera I'etre ? Qui marchera
le front plus haut que ces hommes, proclames par la voix populaire, par le cri des fiecles
et la veneration de tous, maitres de la penfee, guides du troupeau humain, qu'ils eclairent
en marchant fur les hauteurs .'

" Qu'ont-ils cree ? Commen^ons par Dante. De fon temps, une tradition vulgaire
a cours, moule commun, formule epique, auffi triviale que I'cft aujourd'hui un vaude-
ville a tiroir ; c'eft une vifion chrcticnne, vue gcnerale et myftique du triple royaume :
— ici les damncs ; la les bienheureux ; plus loin les ames qui expient leurs crimes dans
le Purgatoire. Tout le monde s'ejl fcrvi de cette forme. Le peuple ne connait qu'elle,
tant clle eft ufee et rebattue. Un moine, apres bien d'autres moines, a dccrit a (on tour
I'Enfer, le Paradis, et le Purgatoire. Un frere Alberic du Mont-Caffin a rime fa vifion
qu'il a difpofce en triple entonnoir, et traitcc grofliercment, lourdcment et fans genie.
Toute la charpente dc la Comedia divina, eft littcralcmcnt dans I'oeuvre du frere Alberic.
Dante n'a fait quune feule depenfe, celle du genie ; dans la pierre brute il a trouve Tor.

" Ainfi des autres createurs ; Efchyle et Sophocle font dans Homiire, qui lui-meme eft
accuse d'avoir rccoufu des chants plus anciens. L'ouvrage capital de Cervantes n'eft
qu'une parodie, par confequent une imitation. Milton traduit dc longs fragments de la
Sarcothee de Mafenius. (Tliis aftcrtion is taken from Lauder, R. H.) Moliere doit fes
meilleures fcencs, non feulement a Plaute et aux Italiens, mais a Cyrana dc Bergerac.

" Qireftimez-vous dans Siiakcfpearc ? Eft ce Ic Roi Lear? Shakefpeare a cmprunte
Ic roi Lear a une viclle tragedic publice en 1594, jouee fur plufieurs theatres : The Pitiful
Chronicle of King Lear. Le fou, le roi, les deux filles, {'abdication du nionarque, tout

and the Pilgrim s Progrejs.

fe trouve dans ce vicux drame. Ce grand homme retravaillant de mauvais drames
llirannes, les a rajcunis de fa verve et ranimes de fa touche puifTante.

" Les faits conftitutifs du roman et du drame font un fond materiel et commun dans
lequel tout le monde va puifer. Le genie arrange et imite, etudie et approfondit, il
n'invente jamais.

" Le genie confifte a mieux comprendre, a mieux penetrer, a environner de plus de
lumiere ce que chacun fait fuperficiellement ou comprend a demi. Un des finguliers
caradteres de Shakefpeare, c'eft fa fouveraine indifference quant au fujet qu'il doit traiter.
// ny regarde pas : I'excellent ouvrier fait titer parti de tout. II prend au hafard une
pierre, un morceau de bois, un bloc de granit, un bloc de marbre. Peu lui importe que
fon predecejjeiir ait fait agir et parley fur la fcene un vieux roi deflierite par fes filles ;
c'eft un fait comme un autre, qui ne vaut ni plus ni moins. Shakefpeare va trouver
tout ce qu'il y a de larmes et de puiiTance dans I'ame de ce viellard.

" On court apres Finvention aujourd'hui que I'originalite intime manque ; elle refide
dans Fartijle^ non dans les materiaux qu'il emploie. A tous les grands hommes c'eft la
tradition, c'eft le peuple, c'eft I'heritage commun des idees et des ufages qui ont lefgue
les materiaux. lis les ont re^us tels quels ; puis ils les ont fondus, transformcs, immor-
t all fes.

" Si ce que I'on nomme invention., n'etait pas une qualite illufoire, il faudrait eftimer
a bien plus haut prix que Dante \t premier moine oifif qui ecrivit en ftyle de carrefour
la vifion de Paradis et de I'Enfer; les groffiers auteurs des canevas Italiens I'emporte-
raient fur Moliere ; les ecrivains inconnus de quelques chroniques, divifees en aftes,
eclipferaient Shakefpeare.

" Dans les decadences Utteraires on prend pour inventeurs ceux qui, poufles par un
certain ardeur de fang et une certaine fougue de paroles deplacent les mots et les images,
et croient avoir fait voyager les idees. Ces gens fe proclament createurs. Montaigne,
Shakefpeare et Moliere ne s'attribuaient d'autre merite que celui d'etudier la nature,
I'homme et le monde.

" Le propre du genie, c'eft de feconder." — Etudes fur JV. Shakefpeare, &c. par
Philarete Chafes, 1851, p. 88.

Evidetices of the popularity of de Guileville's Dream i?t England.

I. The uf made of it by Chaucer. Chaucer's " J, B, C," — alfo entitled, " La Priere
de noftre Dame ;" made, as fome fay, " at the requeft of Blanch, Duchefs of Lancafter,
as a praier for her private ufe, being a woman in her religion very devout," ' — has ufually
been confidered his own compofition. It is, however, a tranflation from De Guile-
ville's Prayer to the Virgin, publiflied in 1 330, of which the firft three ftanzas are given
as a fpecimen. Each ftanza, it will be obferved, begins with a letter of the alphabet,
and this alphabetical order is preferved throughout.

' Brit. Mul'. MS.

Le Pelerinao-e de f Homme

De Gu'ileville.

TOY du monde le refuy
Vierge glorieufe men fuy
Tout coiifus car ne puis mieulx
faire
A toy me tiens a toy mapuy
Relieue moy abatu fuy
Et vaincu par mon aduerfaire
Et puis qua toy out tous repaire
Bien ie me doy vers toy retraire
Auant que plus feufFre dennuy
La luite neil pas neceflaire
A moy fe tu trefdebonnaire
Ne me fecours comme autruv

Chaucer.

■'LMIGHTIE and all-merciful
queue
To whom all this world fleitli
for fuccour
To have relefe of finne of fo'row oftene
Glorious Virgine of all flouris flour
To the I fle confoundid in errour
Help and releve almightie dcbonaire
Have mercy of mine perillous languor
Venquift me hath my cruill adverfaire

jjIEN croy que par toy conforte
Sera mon cueur defconforte
Car tu es de falut la porte

Si ie me fuis tres mal porte

Par fept larrons pechez morte

Et foruoye par la voye torte

Efperancc me recon forte

Qui a toy ennuyt me raporte

A ce que ie foye deporte

Ma dolente ame a toy iapo'rte

Sauue la ne vault plus que morte

En luy tout bicn eft avorte

^.OUNTIE fo fixe hath in my

i'B^ L I.-

" hert his tent

;g^ That well I wote thou will my

fuccour be
Thou canft not warnin that with gode

entent
Axith thine hclpe thine hert is aye fo fre
Thou art largelle of plaine felicite
Having and refute of quiete and reft
So how that Thevis fevin chafing me
Hclpe ladie bright or that mine fliip to
breft

.-;.. ^--.vv Qivj'j'Rjr moy fontgrant aftioii

'/Ma vergoigne et confufion
%^^j^^ Qiie dcuant toy ne doy vcnir
Pour ma trop grant tranfgreffion
Raifon de defperation
Centre moy veulent maintenir
Mais pource que veulx plait finir
Dcuant toy les faiz conucnir
En faifant replication
Ccft que ic dis appartcnir
A toy du tout ct conucnir
Pitic ct mifcration

^/■-Viiiaif OMFORT is none but in vou,
(|||^ Ladydere!
^^^ For lo ! mine fiiinc and mine
confufioun,
Which ought not in thin prcfcnce for to'

aperc,
Han taken on me a grievous aflioun,
Of vcray right and dilpcratioun,
And as by right they mighten well fuftene
That I were worthy mine damnatioun,
Ne were it of thy mercy, blil'si'uU Ouenc !

of '^o^ CiJ^ur-y---. ,

J hawx.c^ njotx} a.cuht IjOorlc ^f '^ivt^^rU^

and the Pilgrini s Progrefs.

2. Chaucer's evident imitation, at the end of his dream called " The Book of the
Duchels," of De Guileville's defcription of heing awoke by the convent-bell.

De GuihvilL'.
Ce me fembla en ce moment
Si que de lefpouentement
Efueille et defdormy fu
Et me trouuay fi efperdu
Ouauifer ie ne me pouoie
Si ia mort ou en vie iefl:oie
Jufqua tant que iouy fonner
Lorloge de nuyt pour leuer
Et auffi lors chantoient les cocqs
Pour quoy leuer me cuidoy lors
Mais ne peu car fuy retenu
De la grant penfee ou ie fu
Pour Ie myen adventureux fonge
Ou quel fe quelque vne menfonge
Eftoit meflee ou contenue
Ou qui fuft de peu de value

Chaucer:
Right thus me mett, as I you tell,
That in the caftle there was a bell.
As it had fmitten houres twelve,
And therewith I awoke my felve.
And found me lying in my bed.
And the book which I had read
Of Alcyone and Ceyx the King,
And of the goddefs of Sleeping,
I found it in my hand full even ;
Thought I, this is fo quaint a fweven,
That I would, by procefs of time,
Fond (ftrive) to put this i'weven in rhyme
As I can beft, and that anon :
This was my fweven, now it's done.

3. To thefe may be added the different Englifh tranflations of De Guileville, both
in profe and verfe, which are firill exifting, printed and in manufcript.

The mofl: important of the metrical tranflations is that by the " venerable monk
Dan John Lydgate," mentioned above as being now in the Britifh Mufeum Colleftion
of MSS., and numbered Vitellius, C. xiii. It is, however, but little known ; and, curioufly
enough, not even a fingle pafHige of it has been quoted by Warton. Stowe, the only
writer who has alluded to it, cafually mentions it, and has flated correflly the date of its
tranflation. It was made, as Lydgate himfelf informs us, in 1426, by the command of
[Thomas de Montacute] the Earl of Salifbury, " being bound," as he fays, " to be his
man."

I mene the book, " Pilgrymage de Monde,"
Morall of vertu, of materys ful profonde,
Maad and compyled in the Frenche tonge.
Full notable to be rad and fonge.
To every pylgreme vertuous of lyfF,
The mater ys fo contemplatyfF
In all the book ys not lofl: a word,
Thys confydred full wyfly of my lord
Of Salyfbury, the noble manly knyght
Wych in fraunce, for the kynges ryght
In the werre hath many day contunyd.

Le Peleri?iage de f Homme

" Not flatter."

And of the tyme playnly, and of the date,
When I began thys book to tranflate,
Yt was a thoufand by computacion
After Cryfte's incarnacion
Ffour hundryd and nouther far nor nere.
The furplus over fyxe and twenty yere ;
My lord that tyme being in Parys,
Wych gaff" me charge by his dyfcrete avys,
As I feyd erft to fettle myn entent
Upon thys booke to be dyllygent, &c.

The following paflnge is curious, in a literary point of view, for the conclufive
evidence it contains of the poem, quoted above, entitled " A, B, C, or a Prayer to the
Virgin," having been previoufly tranflated by " hys mayfter, Chaucer," which Lydgate
fays " he will ympen after hys tranflacion (as he is bounde of dettc), in order that it
may enlumine : " —

" Thys Ivtyl book, rude of making
With fome claufc of hys wryting."

He then proceeds as follows : —

And touchynge the tranflacion
Off" thys noble oryfon,
Whylom, yff 1 Ihal nat feyne"
The noble pocte of Breteyne,
My mayfter Chaucer in hys tyme,
Aft'ter the ft"renche he dydc yt tyme.
Word by word, as in fubftance,
Ryght as yt ys ymad in France,
Ffull devoutly in fentence.
In worfchepe and in reverence
Off" that noble hcvenly qucnc,
Bothc moder and a mayde clcne,
And fythe he dyde yt undertake
Ffor to tranflate it ftor hyr fake
I pray this, that ys the befte
Ffor to brinsi hvs foule at rcfte
That he may through hyr' — prayer
Above the ftarrys bright —
Of hyr mercy and hyr grace,
Apcre afory hyr (buys face

' The mKTiiig words arciniitt- illcj^ililc, fnim llic MS. li;iving li«n partially ilifiroycil hy fire.

and the Pilgrim s Progrefs.

With feyntys ever for a memorye,
Eternally to regene in glorye,
And flFor memorye of that poete,
Wyth a! hys rethorykes fwete,
That was the fFyrfte in any age
That amendede our langage ;
Therefore, as I am bounde off dette
In thys book I wyl hym fette,
And ympen thys oryfon
After hys tranflacion,
My purpofe to determyne
That yt fhal enlumyne
Thys lytyl book rud off makyng
Wyth fome claufe off hys wryting,
And as he made this oryfon,
Off ffull devout entencion,
And by maner of a prayere
Ryght fo I wyl yt fetten here,
That men may know and pleynly fe
Offourladyethe A,B, C.

In the MS. Vitellius, C. xiii., there is a blank left for the infertion of the above-
mentioned " A, B, C," or oraifon to the Virgin ; but it is bound up with a volume of
Lydgate's Poems, which belonged to Humphrey Wanley, and now in the Grammar
School of Coventry, under the title of " A Preiour to our Ladye, made by Geffreie
Chaucer, after the order of the ' A, B, C " — Vide Bernard's Cat. Tom. ii. p. 23.

In the official catalogue of the Cotton MS., in folio, this MS. of " The Pilgrim,"
tranflated from De Guileville by Lydgate, is defcribed as " A Poem in old Englifh verfe,
containing Diredions for a Pilgrimage to Jerufalem. It appears to have been written
in French, by a monk of Calais (for Chaliz), and tranflated into Englifh about the year
1426." Thus the compiler of the catalogue leaves others in the fame ignorance of the
names of both author and tranflator as that in which he himfelf was, although the intro-
duction to the tranflation contains three diflinfi: proofs of its being the produftion of
Lydgate. I. The mention of his mayfter Chaucer as the " poete of Breteyne ;" giving
him the fame title he had already ufed in the thirty-fourth chapter of his " Life of the
Virgin Mary," where he calls him " poete of Breteyne, who ufed to amende and cor-
refte the wronge traces of my rude penne." 2. His teflimony that Chaucer tranflated
the " Hymn to the Virgin." And 3. That he was commanded to tranflate " The
Pilgrim " by the Earl of Salifbury, which is confirmed by an ancient illuminated drawing
— probably coeval — of Lydgate prefenting this poem, called " The Pilgrim," to the
Earl. See Harl. MS. 4826.

Notwithftanding all this, and though Warton quotes Stowe's words, where he

Le Peleri?iage de f Homme

fpeaks of " Lydgate's ' Pilgrimage of the World ' " (the very title given to it by Lydgate),
written " by the commaundement of the Earle of Salifburie, 1426," it is furprifing that
both he and Sharon Turner fliould have been fo utterly unconfcious of its exiftence as
never to have quoted a line ! At the head of it are the following vcrfes : —

" Qui peregrinaris hunc per librum docearis,
Qure bona vel dubia fit fugienda via."

" O worldly folk avyfe yow be tymes,
Wych in thys lyfF ben but a pylgrymage,
Lyk ftraungerys far fro yowr contra,
Unfranchyfed and voyde of libertie."

The popularity of De Guileville's works is further proved by the numerous Englifli
tranflations, both in verfe and profe, ftill contained in our public libraries, which it has
cofl; great pains to difcover, as the catalogues are almort univerfally mute upon the
fubject. Thefe tranflations influenced our literature down to the time of the Great
Rebellion, -which formed, as it were, a chafm between our ancient and modern literature.

A lift of thefe, both in print and MS., is herewith given, in the hope that it may
prove interefting to thofe who are difpofed to cultivate a more intimate acquaintance
with De Guileville and his works.

MSS.

Among the Cecil MSS. at Hatfield is " Ye Drcme of the ' Pilgrimage of ye Soule,'
tranflated out of Frenlch into Englifch, with fome addicions, ye yere of our Lord M iiii.
' and prittcne.' (1413). This is a folio MS. on vellum, adorned with many humour-
oufly dcfigned illuminations." — W. Reader, Gent. Mag. Nov. 1843. P- 4^^-

Cod. MSS. of Samuel Pepys. — The Pilgrim., Moral Difcourfe, illuftrated with
drawings, and written originally about the year 1330, fol. — Vide Bernard's Cat. Lib.
MSS. Anglix et Hiberniie. Folio, Oxford, 1697, V. 2. p 209, No. 6797, Art. 78.

Cod. MSS. penes R. P. Joaniicm Morum, Ep. Norvicenfem. — " The Pilgrim, or
the Pilgrimage of Man in this World ;" wherein the author fcts forth the wretchedncfs
of Man's Life without Grace. Written 1331. — Vide ibid. p. 390, Art 64.

In the Britifh Mufeum. — " Grace Dicu, or a dreme of the pilgrimage of the Soule."
On vellum. Written in 1413. Egerton, No. 615. — " The Pilgrimage to Jcrufalcm,"
on vellum, imperfe£l at the beginning; xv. Cent. Cotton Coll. Vitellius, C. xiii. — " The
Pilgrim," on vellum, imperfecl ; xiv. Cent. Cotton Coll. Tiberius, A. vii.

At Oxford. — " The Pilgrimage of the Sowle," in the library of Univerfity Coll.
— " The Dream of the pilgrymagc of the foul, tranflated out of I'rcnch into Englifli,"
in the library of Corpus Chrifti Coll.

At Cambridge. — At Caius College, " The Drcanic ut the Pilgrimage of the Soul,
tranflated out of French, 1414."

In the Public Library. — " The romauncc of the monk of Chailis, of the pilgrimage

and the Pilgrim s Progrejs.

1 1

of the lyfe of the manhode, which ys maad for good pylgryme that in this world fwich
way wole holde that he go to good havene, and that he have of hevene the joye ; taken
upon the ' Romaunce of the Rofe,' wherinne the art of love is al enclofed." Imperfcil.
On vellum, xv. Cent. This copy has the following Colophon : —

" Here endeth the Romaunce by the Monk of the Cifteaux, in France ; of the pil-
grymage of the lyfFe of the manhood, which is made for good pilgrymes yt^ in this world
fuch waye wol holde that w** goo to good haven, and that they have hevens loye,
ymagined after the manner of the Romans of the Roos,*" which al parte of love doth
cloofe, tranflated oute of frenfhe in to Englifshe by oon that cleped him 'Johan the
preejie, preyeth for the maker, the tranflatour, the wryter, the reders hereof and thys
waye goon or in wille to goo.""— Vide ]. O. Halliwell's MS. Rarities of the Univerfity
of Cambridge, 1841, p. 166.

' That.

'' Romance of
the Rofe.

^ Either go this
way or wilh to
go-

Printed Books.

" The Pylgremage of the Sowle : tranflated oute of Frenfhe in to Englyfshe."
Printed by W. Caxton, at Weftminfter, 1483. Jn imperfeif copy. This edition is in
the library of Lord Spencer, at Althorp Hall, Northamptonfhire. — Vide Dibdin's " Bib-
liotheca Spenceriana" vol. iv. p. 263.

A fine copy (but wanting lafl leaf) was purchafed at the fale of White Knight's
Library for £152 55. by Mr. Evans.

According to Herbert, (the Antiquary,) copies were apparently in the libraries of
Sir Hans Sloane, Mr. Brandon, and his own.

Vide for fpecimens, &c., Dibdin's Edition of " Herbert's Ames' Typographical An-
tiquities.'" (London, 18 10.)

" The Peregrination of Mannes Lyfe," by Guillaume de Guileville, appears from
the following lines of Skelton — ■

" Off mannes lyfe the perigrinacion
He dyde tranflate, interprete, and difclofe" —

to have been tranflated by him. John Skelton was poet laureate to Henry VHL, but
the tranflation referred to above has not come down to us. Warton, however, men-
tions it in his Hiftory of Englifli Poetry, vol. ii. f. 489, in (Ed. 1844.)

The following French Editions may alfo be mentioned as exifling in the Brit. Muf. : —

Le Romant des trois Pelerinaiges, 4to. Goth. Bartholde et Jehan Petit, Paris. Sans
date.

Le Pelerinage de I'homme — avec des figures en bois. Fol. Goth. Anthoine Verard.
Paris. Sans date.

" Le premier de I'homme durant queft en vie."

" Le fecond de lame feparee du corps."

" Le tiers de notre Seigneur Jefus Chrift en forme de monotefTeron."

The following are examples of the illuftrations contained in the Delft and Harlem
editions : —

Le Pelerinage de r Homme

Facfimilc of the engraving rcprefenting the Pilgrim turning his h:uk on the City of DeflruBioii,
and looking u)) towards the Celefiial City, as rtflcrtcd in :i niirroiir.

Delft Edition.

and the Pilgrijns Progrefs.

Facfimile of the engraving reprel'enting the meeting of the Pilgrim with
tlie Celellial Lady.

Facfimile of the engraving reprefenting the palTage of the Pilgrim to the
caftle of the Celeftial Lady, through water.

Le Pelerinage de t Homme

' A Pilgrim's
ftaff.

The Royal Library at the Hague contains a manufcript on vellum, of about the
end of the xivth century; it is adorned with twenty-three miniatures. In the Pro-
logue it is entitled, " die pclgrhnage von der menfchjliker creaturen ; " and it is faid there that
it was tranflated from the IFalJchen in the vlaemfchcn tale ; which was compofed by a
holy monk in a monaftery called Chaalie.

In the firlt dialogue of grade gods with the Pilgrim it is faid that grade founded her
houfe ouer xiii. en xxx. (1330) iuer ; and in that part of the ift Book where redene
(reafon) reads her commiflion to rude verjlannejfe, this commiflion has been given in
the year m. ccc. en xxxi.

The Dutch Edition is an extradl from the MS. traiiflation in profe ; it was never
printed in extenfo.

The celeftial lady who appears to the Pilgrim is, through the whole edition, called
grade gods.

In none of the woodcuts is the Pilgrim reprefented in armour or fighting with
drawn fword ; in one only he occurs in armour., which dirciJtly after he pulls off, not
being able to bear it any longer. In the before-named woodcut the Pilgrim has no
fword at all, and he is not in prefence of any enemy. He is leaning on the Paljier i^
only grade gods is with him.

In the Royal Library at the Hague exifts another edition of this ftory. It is in
folio fize, printed in double columns. Except fome very little difference in i'pelling, the
Delft edition has been faithfully copied in the Haerlem edition. One little part only
is omitted in the edition of 1498 ; in the laft chapter of the Haerlem edition the Pilgrim
having breathed his laft, the author awakes from his dream; this part is left out in the
Delft edition. The woodcuts are the fame in both editions.

The following attempt to tranflate a portion, C. I., of the " Boeck van den Pelgrim.,"
printed at Delft, in Holland, in 1498, was made by the King's Interpreter ; imperfecSl
as it is, it will be fufficient to fliow that the Dutch tranflator took it from De Guile-
ville's Poem of the " Pelerinage de Thomme durant tjucft en Vie, ou le Pelerinage dc la
Vie humaine," which was afterwards done into prole by S. Gallopez, and printed at
Lyons by Math. Hufy in 1485.

" Then {he took a pourpoint or doublet made in a wonderful manner : * * *
***** Will you know ht)w it is called ? Men call it Patience,

which is made to bear pains and to begin great Ibides without murmurings or Anger,
but to be therefore more thankful.

" The king Jefus had this pourpoint on, for thy fake, as he hung on the Crofs, and
was covered with this Doublet which is Patience, for he fufl'ercd all patiently.

" Thus it is well to remark that it is good, fincc that the great King had it on,
thus fhould ye ftrivc. Then take it, and put it on I advifc, for of all arms it behoves
firft to know how to put it on, whoever will arm himfelf rightly."

In order, however, ftill further to (liow the concurrence — at Icaft of ideas, if not of
didlion — between De Guilcvillc and Hunyan, the following paflagcs may be quoted
Irom amoMf;;ft many others of a fimilnr nature :

and the Pilgrims Progrefs.

De Guileville. 1330.

BuNYAN. 1678.

Pour qui a bon fens coprencire

I have ufed fimilitudes. — Hof. xii. 10.

Tout ce que ce livre conticnt

Motto in title-page.

Moralemcnt le fauit entendre

The Prophets ufed much by Metaphor

Et non pas litteralement

To fet forth Truth : Yea, who fo confiders

Car I'adleur la fait cointement

Chrifl, his Apoftles too, fhall plainly fee

Tenant forme parabolique

That Truth to this day in fuch Mantles be.

Pour aguifer I'entendement

***** Holy Writ

A tout chafcun fcientifique.

Is every where fo full of all thefe things

Prologue^ Ed. de B. et J. Petit., imp.

Dark figures, allegories yet there fprings

par Berth. Runboldt, s. d.

From that fame book, that luftre and thofe

rays
Of Light, that turns our darkeft nights to

J l/i

Bunyan's Apology for his book.

Nay, I have leave,

{Examples too, and that from them who

have

God better pleafed by their words and ways

Than any man that breatheth now-a-days)

Thus to exprefs my mind, thus to declare

Things unto thee that excellentefl: are.

Ibid.

une foiz

As I walked through the wildernefs of

Lan mil trois ces dix p trois foiz

this world, I alighted on a certain place

Ung fonge vy bien merveilleux

where was a den, and laid me down in

Lequel ainfi com fommeijieux

that place to fleep : and as I flept, I

Jefcripz a mon reveillement.

dreamed a dream.
ChriJIian's defcription of the Holy City

Defcription of the Holy City.

to Pliable.

11 neft nulle cite fi belle"

" There is an endlefs kingdom to be

^ Heb. xi. 10.

Ne qui de rien lui foit pareille

inhabited, and everlafting life to be given

MafTon en fut feullement dieu

us, that we may inhabit that kingdom for

Nul autre ne feroit tel lieu

ever.

Car les chemins et les alees

" There are crowns of glory to be given

Dor fin efloient toutes pauees

us, and garments that will make us fliine

En hault affis fon fundement''

like the fun in the firmament of heaven.

'' Rev. xi. 12,

Eftoit et fon mafTonnement

" There fhall be no more crying nor

18, 19.

Le Peler'mage de F Homme

De Guileville. 1330.

De vives pierres fait eftoit
Et hault mur entour la clooit
DefTus lequelz anges eftoient
Qui tous temps le guet y faifoient
Et gardoient treitien que lentree
Nullement fuft abandonnee
Fors aux pelcrliis feulkment
John xiv. a. Qui y venoient deuotement"

Leans auoit moult de manftons
De lieux et hahitacions
Illec eftoit toute liejje
Et toute joye fans trifteffe

Gen. iii. 24. Cherubin portier en eftoit''

Oui ung glaiue forby tenoit
Bien emolu a deux taillans
Tout verfatile et tournoyans
Dont il fe fcauoit bien aider
Neft aucun tant fe fceuft target
Qui par la porte pafler pcuft
Que occis ou naure' ne fuft

Afls xiv. 22. Mefmement car executeurs*^

Y auoit et tirans crueulx
Oui trcs durs tourmens pourpenfoient
Et tous les plus griefz quilz pouoient
Moult y cut grant occifion
De pelerins de grant renom

BUNYAN. 1678.

forrow, for He that is owner of the places
will wipe away all tears from our eyes.

" There we fliall be with Cherubim and
Seraphim, creatures that will dazzle your
eyes to look on them. There, alfo, you
fhall meet with thoufands and tens of
thoufands that have gone before us to that
place. In a word, there we fhall fee the
elders with their golden crowns ; there
we fhall fee the Holy Firgins with their
golden harps ; there we (hail fee men that
by the world were cut In pieces, hurned in
flames, eaten of bcafts, drowned in the
feas, for the love that they bare to the
Lord of the j^lacc, clothed with immor-
tality as a garment."

' iyorldly-<wife-man tempts Chrijiian not to go up to the Wicket-gate, becaufe of the dangers of the
way, alTuriiig him lie is like to meet with ivearifomcncfs, painfulncfs, hunger, perils, naheJnrfs,fworii,
lions, dragons, Jarkncfs, and, in a word, death, and what not !

Chriftian arrived at tlic ll'ichcl-gale (wliich he had left to follow Worldly-wife-man's counfel) law
written over it, " Knock, and it (hall be opened unto you ;" he knocked, therefore, more than once or
twice. At laft there came a grave perfon to the gate, named Good-ivill, wlio alked wlio was there ?
and whence he came? and what he would have .>

(■.'/;;■////«« " 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.

» * ♦ *

* « * *

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."

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;\

)^ /^/^

;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.

' Ezek.

' Song of Sol. iv.

' Eccluf. iii. 18.

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.

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."

Le Pelerinave de P Homme

* 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

' Rom. xiv. 17.

^ Pialm Iv. J 8.

* Heb. xii. 14.

*• Strait gate.

Rom. xil. 18.

f Seal i>f engrofT-
ment-

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

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K ^

lljlWpsa^

.|OT^,lr ^

i«

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^te fx\'\

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t* 1

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<^A^y' ^

k i 1 ffsHB

' 'h h^^^y^''^^

2^^

ffH

111
1 1

i^ '

K^fflNu^M^

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f/l \

rf/^W

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lr^^y*Sto^i't^ 1

yClr^flv

jpr* -^

^^S^

If^

c'^'*^

^ ^^^ "%

^ .

^^1

^wfi

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TstJTT

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.

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.

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.

Le Pelerinage de f Homme

* Ifaiah xi. 5.
Luke xii. 35.

*> (. 30, b. App.

{. xxiii. " Come

ner."

I Kings xxii. 30.

Numbers xxxii.

Zech. viii. 9.

' Rom. vi.

viii. 18.

Hcb. X. 36

; XI

34-
Rev.ii. II ;

xjii

10.

■" i. 31.

' Ifaiah lili.

' 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.

■• 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."

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.

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.'"

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

<^:rbcrtS7 ^nodt jiifir^eft.

-""J^A.'J

. '-v,

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.

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.

' 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.

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.

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.

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

^ Weeping ani
howling.

*> Many an un-
happy fore, or
trouble.

Le Pelerinacre de rHo7nme

' 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.

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

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.

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.

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.

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,

Vitell. C. XIII. f.

154, b.)

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

* 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.

' 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.

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

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.

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

■

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

' 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 ^

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 <jui tous feulz vont
Larrons et mains beftes fauuaiges
Souuent en croz et tapinaiges

Y font pour nuire aux trefpafTans

Et leur taire deftuurbiers grans
* The narrative from this point is taken from the
MS. Tiberius A. vii. of which mention has already been
made. Vitellius C. xin. is unfortunately loft after the
meeting of Tribulation with the Pilgrim \ but the ftury
is continued in Tiberius A. vii. (which is alfo a tranfla-
tJon of portions of De Guileville's " Pelerinage "), and
the coloured drawings are facfimiles from the latter MS,

* By the great
violence I had
lufFered.

b Reftlefs.

c Unlefs he take
care.

XXXIV

» f. Ixvii.

'' Ezclciel V. 17.

< Daniel vii. 4.

*• Ezck. xxi. 1 1.

* Mark ix. 42.

' Avarice, ac-
cording tu St.
AuguHin, is an
in(atijblcand de-
praved lufl after
vain-glory or
anything clfc.

Appends

enaix.

when a meflenger comes, Avord in hand, (like
Greiitheurt,) to his refcue, and is reprelented
in the illumination as a Crufader, with an
efcutcheon on his breaft, and a red crofs, or
rood tree in the centre of it — he has then to
encounter Hercfye, Sathan, Dame Fortune,
Dameldohitrye, Sorcerye, S cilia, Conffiracyon,
Gladnejfe of the world, or " world's ffals Jo-
lace" (the Vanity Fair of Bunyan ;) with
each of thefe he has long colloquies, juft as he
has in De Guileville's poem.

In his diftrefs, by the fide of a great water,
he perceives a (hip failing towards him, and
prefently Gracedieu lands, and opens a foun-
tain in the rock. In this water he is wafhed
and purified, and fhe offers him the choice of
a refuge in various monafteries ; he makes his
choice, like De Guileville, of the monaftery of
Cifteaux.

Grace.

Voy la Cluny voy la Cifteaulx
Voy la Chartreux voy la prefcheurs
Voy la croificz voy la mineurs
Su en vols la de toutes guifes

Le P£t,ERIN.

Dame dis ie puis qua chois fuy
Le challeau de cilleaulx iefly

Or according to the old Englifh tranfla-
tion : —

" Madame quod I whan al ys fought
I have chofe oft" herte and thought
Oft" cyftews in eche fyde
In that cartel to abyde."

The porter of the gate then fetches him over
in a boat. His name is Drede off God. He
is welcomed by Charity. Lcjfoini, who is the
Lecon or ConfcelUere of De Guileville, gives
him inftruftion. Agiographe ' Ihows him a
wonderful mirror. Thefe are fucceeded by
Obedience, Difcipline, Abftinence, Poverty,
Chajlity, Prayer, Infirmity, Old Age, and
Death.

° On defcending into the valley, (after having
been attacked by Tribulation,) the Pilgrim en-
counters an old woman, difguifed in fuch a
manner as he had never feen before, who fiood

' Agiographe, or Hagiographc, figniiies " Holy writ-
ings," or " Scriptures," and may have fuggcftcd to
Bunyan his name of Evangcliji.

' . . . ainfi que ie defccndoye '

Dedans ce val ct aualoyc

Unc grant vicillc defguifcc

Et autrcment pis faconnec

Que par auant vcu ie nauoye

Lors vy qui cftoit en ma voye

Ee iembloit que la m.^.ftcndift

Et que courre fus me voulfift'*

Nullc tel beftc en daniel^

Nainfi faidtc en czcchiel

Ncn lapocalipfe nc vy

Et dont autant fcuffe clbahy

Boitcufc clle cftoit et bolfue

Et dun groz viel burcl veftue

RcpctaHc de vicl pcnneaulx

De vieulx haillons et pendillaux

Ung lac auoit pcndu au cul

Et liicn Iembloit que fairc vol

£1 voulfift car dedens buutoit

Grain et tcr y enlachoit

Sa languc quelle auoit hors tralfle

Ne Icur contcnance ainfi ficrc

Luy aidoit moult a dcdcns me^re

IWais mczclle tout clle eftoit

£t furlcmee come Iembloit

Six mains auoit et deux molngnons

Deux dcs mains onglcs de griffons
Auoicnt que moult ie redoubtay
Et quant gy penfe peur en ay
En vnc de I'es autrcs mains
Ainfi que fe deuft lymer trains**
Une lyme taillant tenoit
Et vne balance ou pezoit
Le zodiaque et le lolcil
Pour mcdlrc en vcntc (ans rapcl
Une elcuelle en lautre main
Tenoit et vng lachet a pain
En la quinte auoit vng crochet
Et lur la tefte vng mahommet
La fixel'me main appuycc
Dellus la handle cclopince
Auoit et fouuant la leuoit
Julqua la lan^iuc ct la mangcoit
Celle vis ic tantoft venir
Encontre moy pour mall'aillir '

AUARICE.'

Par mahommet dirt clle a moy
Qui cii mon dicu en qui ic croy
Je t.itendoye a moye lauras
Mai y venis tu y mourras
Miil/, ius tcldiarpe et ton bourdon
Et t'ay homm.ugc a inon mahon
Cert cclluy par qui hiis loucc
Saigc reputce honnorcc

TTi::

wen. ^

. '^

Appendix.

in his path and appeared ready to run towards
him — he fays, " No fuch bead is defcribed in
Daniel, Ezekiel, or the Apocalypfe." She was
lame and humpbacked, clothed in tatters, and
having her head covered with old rags ; a bag
was fufpended round her neck, evidently for
the purpofe of theft,' for fhe fluffed into it all
forts of fragments ; her tongue was thruft out of
her mouth : but her haughty countenance pre-
vented her being able to colleft many contri-
butions, and fhe appeared therefore weak and
miferable. She had fix hands and two flumps
— two of thele were furnifhed with grifEn's
claws, which the Pilgrim feared greatlv ; in
another hand fhe held a file, juft as though fhe
were going to file horfes' bits — and fcales, in
which fhe weighed the zodiac and the fun ;
in the fourth fhe held a porringer, [efcuelle,)
and a wallet for bread ; in the fifth a hook —
and on her head was a mawmet, or idol, of
gold and filver — the metals fhe fo much covets,
and of which fhe fpeaks as follows : —

^Avarice.
Or eft temps que ie te parolle
Fmablement de mon ydole"
Mon ydole eft mon Mahommet
Le denier dor ou dargent eft
Ou quel lemprainte eft figuree
Du feigneur de celle contree

Avarice.
Now wole I fpeke of my maivmct'^
And of myn ydol that is fo oold
Made of filvcr and off gold
In the which I the enfure
Is the ymage and the figure
And the prynte as thow mayft fee
Off the lord of the contree

She next fwears to the Pilgrim that by the
" mawmet," which fhe worlliips, fhe will
have his life, and commands him to give up
his fcarf and ftaff, and to pay homage to her
" mawmet," through whofe inftrumentality fhe
is accounted wife and honourable; to which
alfo he mull fubmit himfelf, and afterwards die
miferably.

The Pilgrim inquires her name, to what
nation fhe belongs, and the ufe of her idol to
which fhe wifhes him to render fuch abjeftfer-
vice — for he accounts it unreafonable'' to ferve
or pay homage to a " mawmet," which is
blind, deaf, and dumb, he himfelf being of
noble lineage.

Before, however, fhe confents to anfwer thefe
queftions, or to give him any further informa-
tion regarding herfelf, fhe leads him to the
top of a lofty embankment overlooking a wide
plain. Here he beholds a large cathedral, built
near a court-houfe,^ and fees, as it were, a per-
fonified game at chefs. There were kings,
rooks, knights, &c. — all of them with their

XXXV

Celluy fans qui nul neft prife

En la terre nau6torize

Celluy par qui ibnt honorez

Mains grans folz et faiges clamez ^

A luy fault que tu te foubmedles

Et de le feruir tentremedles

Et puis apres honteufement

Mourrir te fault et villement
' A fimilar defcnption is given by Chaucer in the
" Romaunt of the Rofe." — Vide darkens Riches of
Chaucer^ vol. ii. p. 278.

" This A'vance held in her hand

A purfe which hung by a band

And that fhe hid and bound fo ftrong

Men muft abiden wonder long

Out of the purfe ere there came ought

For that ne cometh in her thought

It was not certain her intent

That from that purfe a penny went."

- Bunyan's Demas. (Cf. 2 Tim. iv. 10.)
^ Mawmet, or mammet, a corruption of the word
** Mahomet, " and hence applied to anything wor-
ihipped with idolatrous reverence. Jn De Guileville's
poem the word mawmet is called the " ydole Mahom-
met," meaning in- this cafe the particularidol worlhipped,
i. e. ** money."

* Efchiquier. This word is thus explained by Roque-
fort : — " Lieu ou s'afl*embloient les commiflaires que le
Roi, les Prmces fouverains ou grands valTaux envoyoienC
dans leurs domaines. Dans la province de Normandie
cette cour etoit permanentre, et en 1250 on y portoit
appel des fentences des bailiffs." — See alfo Du Cange's
GloHary, fub. voc. '* Scacarium." The word is intro-
duced here as being radically connedled with the game
of "efchecs," or " chels," which is defcribed, and the
reader will at once recognize in it the origin of our
Court of Exchequer.

^ Levit. XX vi.
Deut. xii. 3.
I Cor. X. 14.

Wifdom xiv.

= Eph. v. 5.

XXXVl

" Jer. vi. 13.
Plalm Ixxix. I.
Judith vii. 29.

^ Prov. x'ix, 4.

* Lament, i. i.

'' Micah vii. 3.
Matt. vi. 19.
I Tim, vi. 10.

' Malachi iii. 5.
Hab. ii. 9.
Pfalm Ixii. 10.

' Zcch. V. 3.

* Hofea vii.

•■ Exod. xxii. 15
Prov. xi. 26.
Plalm Iv. II.

' Matt. V. 45.

Appendix.

fwords drawn, and charging at each other with
great violence. But not even thus were the
combatants fatisfied, for after having afTaulted
one another, they ruihed favagely with one
accord and laid fiege to the cathedral — fo vio-
lently, that no living creature could remain
in or near it, and everything around was re-
duced to the moll complete ruin. Upon the
Pilgrim's complaining" to Avarice of the de-
ilrudion of the cathedral, and of the horrible
grief and deftitution that mud be caufed there-
by, fhe alTures him that in very truth he has
himfelf now feen how that Ihe holds all man-
kind in fubjeftion,'' that every one pays court
to her, and that all kinds of bufinefs have re-
ference to her — of this, fhe adds, Jeremiah pro-
phefied when he faid, " How doth the city
fit folitary, that was full of people ! how is
{he become as a widow ! Ihe that was great
among the nations, and princefs among the
provinces, how is Ihe become tributary ! " "^
"Jeremiah knew very well," fhe adds, "that all
are my pupils — that king, and rooks,' (i. e. all
potentates,) are fubfcrvient to me, and fooner
or later all devote themfclves to my handi-
craft."** " I am named Covetoufnejs," fiic
continues, " becaufc I covet the riches of
others ; and Avarice, becaufe I guard too well
mine own. I have fix hands to fcize with
in fix different ways, and to put my prey into
my bag. The firft is named Rapine ; " it feizes
and kills pilgrims, and entraps its prey every-
where. My fccond hand, which is behind

me, robs fecretly ; it is called Ciit-purfe ; it
forges feals and fignatures — it is a ialfe lock-
fmith and treafurer ; this hand defpoils the
dead, and keeps doors and windows clofed till
it has gleaned all it wifhes for ; and if it is the
adminillratorofgoods, or the executor of wills,
it takes the largeft portion to itfelf ^ — and even
thofe who travel by night are not free from
its ravages, being conduced by falle guides. s

" The hand which holds the file is Ufury ,•*"
it hoards up corn in granaries till it is dear,
and then fells it at double the price — it deftroys
life by little and little."

The Pilgrim inquires why (he weighs the
zodiac and the fun ?

Avarice replies, that Gracedieu" has placed
the zodiac round the heavens, and appointed
the fun to fliine equally for the good of all ;
but that this was dilpleafing to her, becayfe
(lie perceived that if fhe did not take poflefiion
of time, fo as to regulate the bargains by it,
file fliould be able to accomplifli but little work
with her file. For this reafon, therefore, fhe
had taken pofieflion of the zodiac,-' and had
placed the fun in her fcales for the purpofe of
weighing out certain portions of time, accord-
ing to which file retailed her goods for periods
of feven, eight, fifteen days, months, or even
years ; charging in proportion to the rate of
intcrtll to the which her cullomcrs were will-
ing to give.

Someconvcrfation then enfucs between y^rr?-
ricc and the Pilgrim, as to fomc Handing wood

' Still keeping up the metaphor of the game at chefs,
the " rook," or " caftle," being the next piece in value
to the king and quc.en.

' Grace dc dieu iadis alTift'

Entour le zodiatjuc ct mift

Le folcil pour luirc a chafcun

Et pour cftrc .lu mondc commun

A tous vcult que gcncr.il (uft

Et que nulty faulte ncn euft

Or tc dy que cc mc dcfplcut

Pour mon proufiit qui p.is ny geut

Car bicn vy que Ic ic nauoye

Lc temps et nc laproprioyc

A moy bicn pcu pourroyc ouurcr

Ue ma lymc ct pcu lymcr

Par quoy a muy i.ippropriay

Lc zodiaque ct vlurpay

Le temps et le foleil men fis

Et en ma balance lc mis

Jc men fuis faid>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

:j)

(ik

Irr^^

J '^3

^a^rn

^ ^^Sa

^gp^ii. \MA

^^^

1 i^^

f^\^

rj( J

XVI

Appendix.

xxxvii

which had been once offered to the ktter by
a woodman, at a very cheap price. To this
Avarice replies, that the woodman, no doubt,
wanted ready money, and therefore fold the
wood (landing, and at a low price; but that
if the Pilgrim had waited for another year,
the woodman would have afked him more —
becaufe the growth of the wood, and, confe-
quently, its value, would have by that time
increafed. Hence in old times, fhe adds, wood
was meafured after it had been cut down, and
it was fold according to the meafure ; and this,
fhe fays, is legitimate, fince intereft " fhould be
charged for time.' Wherefore, (lie does not be-
lieve that the woodman would have fold the
wood ftanding to the Pilgrim, and ftill ^ al-
lowed it to (land where it did, without charg-
ing him according to the yearly increafe of its
value in proportion to its growth.

Avarice then goes on to inform the Pilgrim
that the hand in which he fees the porringer " is
called Rogi/ery, and Mendicancy ,-'= it is always
crying out for prefents, and (luffs its fcrip full
of meat, which becomes foul and tainted be-
fore it can be confumed : it is ever begging
for bread in the name of God — never paying
for anything which it ufes, or returning any
courtely that it may have received : it labours
to fupport itfelf by (hamcful methods ; and it
is that which caufes me to be clothed and
covered with rags — for it pays no attention to
anything but keeping fad hold of boxes, bottles,
or anything elfe it can beg. This hand leads
me to (hady (pots, where pafTengers, pilgrims,
and grandees are in the habit of paffmg, and
I obtain alms from fome of them by feigning
great didrefs, from others by pretending to be
crippled, and in various other ways ; but ftill,
even although I have plenty,! curfe them for
not giving me more. This hand of mine alfo
teaches gentlefolks how to beg — for they, too,

know very well the art how to appropriate
and fecrete matters in their large gloves which
they wear for hawking, and they know very
well, too, how to take them off when they would
filch anything. Thus they go, without (hame
or hefitation, to the monks, and beg for leather
for their hawks' hoods, and for their dogs'
leafhes, choofe garments, blankets, horfes, cha-
riots, ploughs, and many other things — all of
which they fometimes pretend to borrow, but
take good care never to return.'' And when
they afk for thefe things, not only will they
take no excufe from the monks for not lending
them, but are even angry at being denied; as
if, forfooth, the poor monks were only inter-
efted to fupply them with means of living.
You may fuppofe, then, how dear I am to the
nobles, fince it is I who fupply them with the
receptacles for that which they have begged;
and how much, now that they have adopted
this novel method of obtaining their living,
they reverence me, fince they are willing to
ferve me, even grey-haired old hag that I be.
" The hand with the crook," fhe continues,
" formerly belonged to Simon Magus, and to
Gehazi, who made me a prefent of it ; but the
crook was given to me by the former. Now
the letter S, which is the firft letter of his
name, is fhaped like a crook ; and this fhows
that I am the abbeis of an ancient and di(honeft
abbey, which is called Simony," from Simon.
This hand it is which admits robbers into the
houfehold of Chrift Jefus, and falfe'^fhepherds
into his fold — men who for the fake of tem-
poral gain would thruft afide and depofe God's
grace, and who are ever ready to chaffer with
the higheft bidder. But in fuch tranfaftions
there muft be two parties— the buyer and the
feller. Now, the fellers are called Gehazites,^
and the buyers Simonites, although the latter
term generally comprehends both claffes.^ Such

^ Ifaiah xxi'

^ Lev. XXV. 23 —

^7-

^ Luke vi. 30.
Prov. xxviii. 20.

•* Eccluf. xii. 2

— 4-

Deut. xxiii, 19.

^ " SImonia eft
ftudiofa voluntas
emendi vel ven-
dendialiquid fpi-
rituale."

^ John X. 1 — 16.

K ** Giezi in ve-
terl tcrt.imentoet
Symon Magus in
novo fuerunt Sy-
moniaci."

* This is, of courfe, a fnphiftical argument ufed by
Avarice to deceive the Pilgrim, by confounding the
word ** intereft " with **ufury;" for although the
former, according to an equitable rate, was allowed even
by the Mofaic law, the latter was ftriftly forbidden by

it. (See Levit. xxv. 14 — 37 ; Neh. v. 7 ; Pfal. xv;
Ezra xviii. 8 ; et til'ihi : and Cf. Matt. xxv. 29.)

- This curious diftinClion is made becaule Gehazi
wiftied to recei've a gift from Naaman as the purchafe-
money or price for his cure, (See 2 Kings v. 20 — 27,)

XXXVlll

Appe72dix.

* Prov. XX. 10
—23.

•» Prov. xi. 9.

^ Pi. xxxvii. 14.

^ Jeremiah xxiii.
11^13.

as thefe would even fell Jefus Himfelf for ever
fo fmall a fum, and are even worfe than Judas,
for when he favv that he had adled wickedly
he rellored the price he had received ; but
thcfe men will never, by any procefs of reafon-
ing, be induced to furrender their gains. And
if thou would'ft know the reafon of this, I give
thee to underftand that fuch gains go into the
bag which I wear fo cunningly round my neck,
and which is like a filh-net; for whatever once
goes into it, never efcapes again.

^ *• My fixth hand is cozening, trickery, fraud,
and deceit. It is this hand which eafily cheats
the unfufpeding dealer, or deceives the wary
by ufingfalfe weights '^and thus acting contrary
to the law of God. This alfo it is which
palms ^ofFcolours which will not Hand, fells bad
linen for good, and unfound horfes for found.
It travels round the villages, expofing fiditious
fhrines and faints to the fimple population, and
thus obtains money falfely from them. At

other times, in order to bring gain to the
priefts, it takes old images, in the heads of
which it pours oil, wine, or water, which
defcends to the bottom, and then the image
is faid to perfpire, and a miracle to have been
worked, which gets exaggerated until the im-
age becomes renowned : then I go to any
needy rogue, and induce him to pretend that
he is maimed, or deformed, or blind, or deaf,
and he prefents himfelf to the image and prays
to it to rellore him ; and when the fpeftators
behold him found again, not knowing that his
maladies were all affumed, they think that a
miracle has been worked, and this brings gain
to the priell of the image. Again, when dead
children are brought to be baptized, I caufe
them to be laid upon an altar which appears
quite folid, but in reality is hollow infide;
then, by certain fubrerranean paflages, I caufe
burning charcoal 10 be introduced beneath,
into the cavity which warms the altar, and

whereas Simon Magus offered to gi'vt money to Peter
and John 'm order to purchaie the power of imparting
the Holy Spirit. (See Ads viii. 17 — 2+.)
' Mon autre main didle eft barat

IVicheric tricot h.izar

Et fi eft nomme deccuance

Laqucttc de tricher fauance

• • « « *

Moult fait ceftc main cy de maulx

Couratierc cl!c eft de chcuaulx

Et fait les mauuais bons lemblcr

A ceulx qui vculcnc acheter

Souuanteft'ois par le pais

Faulx iainOuaircs et fainftiz

Va monftrant a la fimple g-nt

Pour faulfement tirer argent

Autre fois prcnt en ccs monfticrs ^

Aucuns ymages qui lont vitilz

Et flit pcrtuiz dcdcns Icurs tcftes

Pour faire venir gaing aux preftrcs

Es pcrtuiz qua fait huille meft

Ou vin ou cau cc qua plus preft

Afin que quant ccllc liqueur

Defcend a val didVc fuciir

Soit ct que ccft flit par miracle

Et foit renommc tci ymagc

Et afin que plus colore

Soit cc miracle ct renommc**

Jc men vols aux coquins parlcr

Et leur faiz fiirc fimuler

Que boifteux ilz ioient ou contrcftraitz

Sours ou murtx ou contrefaiz

Et en rel point vcnir Ics fas

Dcuant lymagc ct crier las

Sainft ymaige gariflez moy

Et lors de ma main ie les licuc
Et tous lains en hcure tres bricue
Les monltre merueillcs nert pas
Car malades ilz neftoicnt pas
Et fculcment mon mal auoient
Que les prelens pas ne cuidoicnt
Mais cuidcnt que miracle foit
Et que par lymai^^'c foit fait
Et par ainh gaigne le prcftrc
Et eft laidle vnc faulle feftc
Aucunertois faiz baptilez
Daucuns petiz enfans mors ncz
DelVus lautier ie les faiz mc^re
Qui rclfemble tout maftis cftre
Mais i! eft tout creux par dcdens
Et par certains loubztcrrcmens
Di's charbons ardans ie loubzmcftz
Et lautticr elchaufer ie faiz
Qui a Icnfant donnc chaleur
Et puis ie monftre que vigucur
II ya ct dy quil eft viuant
Ja loit ce quil foit tout puant
Ec tel puant ir le baptize
Et par ainfi a moy iatiie
Or et argent a m.i prebende
yui chofc ell horrible ct horrende
L)c baplizcr vne charoigne
!*itic eft quautrement ncn foigne
Lc prclat en quel cuefchc
Elt fait li horrible pcche
Mains autres maulx ceftc main fait
Et fcra ct tous les iours fait

Appendix.

thus imparts heat to the child, and then I de-
clare that it is Itill alive, and I baptize it.
Thus I obtain money for my priefts ; and
(hame and pity it is that the bifhops in whofe
diocefles thefe foul fins are committed Ihould
not take notice of fuch atrocioufly difgulling
proceedings; but this hand of mine is and ever
will be employed in this and many other fimilar
deeds of wickednefs.

" But now I will tell thee why I place this
hand on my hip and thence transfer it to my
tongue. The former of thefe I call Lying,"
becaufe it has a limp,' and the latter Perjury.*'
Now, deceit is moll familiar and friendly with
both of thefe, and willingly betakes itfelf to
them, for deceit cannot be carried on without
perjury and lies,"^ and thefe three things in con-
junftion fubvert truth. This, therefore, is the
reafon why I fo often apply this hand to my
halting limb, and to my tongue."''

Avarice then points out at fome length to
the Pilgrim the various plans and methods in
which lying is pradifed. " Some,'' flie fays,
" obtain a livelihood by it ; and others exalt
themfelves by it, inafmuch as they are em-
ployed in telling falfehoods^ of their neigh-
bours. It is found in the courts of kings, and
advocates at the bar do not difdain to ufe it
when they defend a caufe which they know
to be bad. My tongue, therefore, like that
of a balance, always inclines to that fide which
is heavieft, and I defend that fide which I
know will pay me bell.

' Efparua'm (efarvln), a veterinary term fignifylng,
literafly, a " fpavin." Hence it is applied to the limping
limb oi Avarice, in confequence of the " lame " excufes
and Humbling ftatements olten made by habitual liars.

^ Thisrefers,of courfe, to the monjftic rules touching
abftemioulnefs in food, plainnefs of apparel, &c. which
were impoled upon religious houfes.

■' i. e. current money bearing the proper government
ftamps.

* St. Lawrence was born at Rome in the third cen-
tury, and was made treafurer of the church revenues by
Sixtus II. when he afcended the papal chair, a.d. 257.
When the Emperor Valerian publilhed his edicts againft
the Chriftians, Pope Sixtus was one of the firft who fuf-
fered martyrdom, and St. Lawrence attended him to the
place of execution, lamenting that he was not thought
worthy to (hare the Pope's lufferings. Sixtus, however.

" You perceive alfo that I am humpbacked ;
and this typifies the religion of thofe who in-
dulge in fuperfluitics inllead of living according
to proper religious rules,^ for the hump figni-
fies (uperfluity. Hence a rich man ^ is likened
to that humpbacked animal the camel, which
cannot pafs in by a narrow entrance on ac-
count of the bulk on his back.s And thus
fometimes religious people mifs the narrow
way to life ; for even although they came
naked into the world, and for fome years live
frugally, yet many of them learn to indulge
in fuperfluitics until they become humped, and
that fo incurably (for it is the nature of this
hump that nothing can cure it) that they can
never retrace their Heps fo as to become truly
religious again.

" And lallly, my idol whom I worlliip is
gold or filver^ bearing the mark of the fove-
reign of the country. It is a divinity which
is often wrapped in fwaddling-clothes, in order
that it may be concealed ; fometimes, too, it is
hidden in beds or fecreted in holes, corners, or
cabinets — nay, even buried in the earth amongll
the field-mice. It frequently blinds people,
and makes them look downwards towards the
ground. This, too, it is which makes men
humpbacked like I am. This my idol is
generally loved fo much that he is lauded like
a god upon earth, and I endeavour by all pof-
fible means to gain his favour and make him
dwell with me. On his account St. Law-
rence was broiled upon charcoal, ^ becaufe he

predifled that St. Lawrence would not be long in follow-
ing him J and, forefeeing the rapine which was about
to commence, commanded him to lell the facred vefiels
and facred depofits which were in his hands, and to dif-
tribute the money amongft the poor. Upon hearing of
this the city prcfe<^ ordered St. Lawrence to appear be-
fore him, and bring with him all the church treafures
which were in his keeping. The fjint obeyed the order j
but inllead of gold .ind lilver, he took with him all the
poor old men, widows, and orphans whom he had re-
lieved — a deed which ib enraged the prefe<5l that he
ordered him to be broiled on a gridiron over a charcoal
fire. The faint bore this frightful torture with great
compofure, and died praying for his murderers. His
martyrdom took place Auguft 10, 258, on which day
his feaft is kept by the Roman Catholic Church.

XXXIX

Pfaln

'' '* Perjuriumeft
nequiter deci-
pcre creden-
ttm."

« Levit. xix. 12,

'' Matt. V. 33.

'= Prov. xxvi. 18
— 28,

* Matt. xix. 23,

24.

Mark x. 25.

Luke xviii. 25.

g "Reguiarcs nil
debcnc habere
proprium ; et qui
nihil habent pro-
prium non pol-
funt facere tefta-
mentum."

• Jer. XV. 1 7.

>■ Job xx'lx. S.

^ Prov. xxviii.
16.

<• ColofT. iii. 5.

« I Cor. X. 6, 7.

' Wifdoinxiv.8.

• Deuc. xviii, 9
— 12.

2 Chron. xxxiii,
1—6.

Ecclel. i. 15.
Eccluf. xji. 13.

>■ Tib. A. VII. f.

49-

VerarJ's Ed. t".

Ixxiv.

• Scabbard.

» Cruel

' NotHithft.ind-
ing and in Ipitc
o(.

" Art.

" Same.

"Which look at.

P To Tignify.
1 Ezclc. xviii. 4.

' Ezclcicl xviii.
17, 1».
Rom. vi. 23.

• Dove.

' Before I wa>

awjrc.

• Old woman.

Appendix.

ftole him from me. I dote upon him, and
play * at various kinds of games of hazard in
order to propitiate him ; and therefore, be-
caufe I love him fo much, I command you to
regard and ferve him. Talce care, therefore,
what you are about, for if you do not I will
perfecute you continually."

After Ai'arice has finifhed this defcription
of herfelf. Youth *" comes forward and declares
that {he will interpofe to refcue the Pilgrim.'
Upon which Avarice abufes "^ her, and fays,
that although fhe can do nothing againft*" him
at prefent, yet fhe Avears by her idol that fhe
will keep her eye conllantly upon him, fo that
Ihe may be able to find him wherever he goes.

The Pilgrim then once more proceeds upon
his journey, until he enters a vaft foreft, where,
as he is paihng along, he hears a loud voice
uttering cries in a language quite unknown to
him. Upon advancing further he perceives
that thefe founds proceed from a pcrfon who
Hands in his path brandifliing a large un-
fheathed fword, apparently ready to flay him
therewith. He tells the Pilgrim he mud im-
mediately go and fpeak with his millrefs. *
As he was Handing in the midll of the road in
a large circle marked with a great many figures
and bore the fignct of a king, the Pilgrim
was much rejoiced when he faw him, fup-
pofing him to be one of the king's mcficngers.
Under this impreffion, he alks him what had
made him cry out fo loud in that flrange lan-
guage } and who that miftrcfs was to whom
he had alluded ? and for what purpofc he was
to appear before her .' ^ Upon this the other
lifts up his finger, and points out to the Pil-
grim a large tent (landing on the Icit of him.
It was black as charcoal, and on the top of it
there was a neft, and a raven fluttering with
its wings and croaking. In front of it he be-
held

^NECROMANCYE.
* Off whom I grcctly was afFerd •■

In the mydde of a book fhee helde a fwerd

Other fcawbeck ' had fche noon

And as I by helde anoon

Sche hadde in fothe as thought me

Large whyngcs f}br to fBe

And by a mancr ffelonye •"

Sche began loude ffor to crye

And me manafynge off pryde

Bade me that I fchulde abyde

And ellis ' mawgrey al my myght

I fchulde not flcape out off" her i\ght

Till I hadde in partye

Somewhat feyne of her mayftreye "■

And towarde me her look fche callc

And gan to come up on ffuU fafte

But as fche kam it fempte me

That fche fate hygh upon a tre

And pleynly gan to Ipcceffye

Hor name was " Necromancye "

Whiche by my crafFte in fubilaunce

Whan folke encrcfle and wel chauncc

That bee in my fubiecyoun

And lylle to Icarne my leflbune

This ilkc " Book wolte fe "

Is callyd " Mors Anima; "

Whiche is in Englylchc ffor toi* feyn

Dcthe of the fowle incertayne "i

And this nakyd fwerd whiche I hooldc

As tliou mayfte thifilffe byholde

Therewith ffor fchorte conclufyoun

Whannc thcw hallc hcrde my leflbun

There with thow fchalt (layne be

And thus fche gan manafle me

Where off I Ifood in ffull greet drede

But off grace as I tokc hcdc''

A white dowve' I dyde fc

Ifleen fodeyncly towardes me

But with me where as I flood

Sche ne made no longer abood

And I ne made no greet delay

But wcnte fforthe upon my way

And I mette or I was war '

An ooldc oon " whiche that flagot bar

' The rcafon of Toulb'i undertaking to rcfcuc the I'ilgiim is, of courfc-, bccaufc avarice is generally regarded as the
vice of Old Age. ' Sec Woodcut XIV. .ind coloured drawing B.

Appendix.

Upon hir bale and eke thereto
In hir hand fche heelde alfo
A peyre cyfours fharpe igrounde
And to me ward as fche was bounde
Sche bad fFor fchorte concliifyoun
Ffor to leye my (kryppe adoun
And gan upon me fFor to fFrowne
Lowde cryde hyr I)lle not rowne "

' Heryseye.

Ffor but thow leye here adoun
I fchal to thi confFufyoun
Schape the (kryppe off newe array
Ffor it is not to my pay
I fchal it kutte in other wyfe
Lyche as my fylven lyile devyfe ''

The Pylgryme.

Thow oolde vekke*^ as femeth me
That thow mayfte not clerely fe
Whereffore me lyfte ^ by thi byddyng
Ffor to do no maner thyng
But zeve to fforne ^ I know and fe
Thy power and thyn autorite
Thy werke alfo and thyne office
I wol ffirfte knowe in myn avyce

Herysye.

Ffor pleynely off lafle ^ and more

Evene affter my fadris lore

I wole off bothe ffalfe and trewe

The (kryppes kutte and fchape newe

Off pylgyrymes greet and fmale

Kutte hem alle on pecys fmale

Ffor it was I my filfe allon

That fchope the fkryppes zere agon s

Ffirfte off this Pellagyens

And alfo off thefe Arryens

And off other feftys newe

I founde ffalfe and untrewe

As oolde bokes fpeciffye

Ffor I am called " Herefye "

The whiche do away '' my labour

To bringe ffolke in greet errour

That ffolke my condyffiouns

Only by ffalfe oppynyouns

Make her hertis to declyne

Ffro the trouthe off jufte dodlryne

And caufe hem ffor to do their cure

And mys' to expown holy fcripture

And trewely nadde bene ''

The great councayle at Nycene

Ordayned by greet Conftantyn

And nadde ben alfo Auguftyn

And many other greet doftours

Ffor to anulle myn errours

The fkryppes off holy churche echon

I have ffordon ' ffull zere a goon

Off pylgrymes that paffe by the way

Sythen goon fful mane aday

And zit"" I fchal what fo by ffale "

Affayl the among them alle

And myn oolde purpos holde

In ffyre though that I brenne" fhulde

I wold my wythes p alle applye

Hardy with obflynacye

Contynue til the ffyre be hoot

Thereffore I beere thys ffagot

And ffirfte thow fchalte me not efcape

But newe I wole thy fkryppes fchape

Or ellis I dar undertake

That thow fchalt it here fforfake "i

And leve it with me utterly

My ffader is here ffalfe by

Whiche hathe power as thow mayfte fe

And bothe upon londe and fee

Thow fhalt not fkape hym in certayne

But with daunger and greet payne

The Pylgryme.

Myne eyen then I gan unffolde
And anoon I gan byholde
In the weye me byfforne
An' hunte ftood with his horn
Off chere '' and look ryght pervers
And the paffage in travers
With cordes he gan it overleyne
Frette with nettys alle the pleyne

xli

" She cried loud-
ly, do not run.

^ Juft in the
Ihape I pleale

•= Woman.

<■ Why I do not
choole.

' Unlefs before-
hand.

f Lefs.

E Years ago.

" hU

Fail.

''There was need
ot.

■ Deftroyed.

"' Now.

" Whatever eife
happen.

" Burn.

P Wits.

1 Titus iii. 9-
II.

' Mien.

See Woodcut XV. coloured drawing D.

^ See Woodcut XVI. coloured drawing C.

* Defpite of.

■> Unlefs.

2 Sam. xxii. 5,

• Stoppage, ar-
reft.

'' Pleading.

« Frightened.

' Freeze.

• Every one.

^ Unhappy.
The reading in
the text is con-
jc£lur.il, as the
two words are
entirely oblite-
rated in the MS.
Jeremiah xviii.
22.

And he brought in hys companye

The ffalfe vekke heryfye

And that men ichulde hym not knowe

His home he gan ftul lowde blowe

As it were to cacche his pray

Ryght fo he blewe on the way

And his doughter herefye

The paflage to kepe and guye

That I fchulde not in no fyde

Ffrom ther damage my iv'lfe provyde

And trewcly as I have fayd

The nettys were fo narewe layd

In londe on water and in the hayr

That I myght haue no repayr

To pafle fFrecIy that paflage

It was fo fFul off mortal rage

Off daunger and adverfitie

That but yiff that I amydde the fee

Durfte fwymme thcr was no way

Ffor me to pafl'e nyght nor day

And there he dyde alfo malygne

To leyne out nettys and afligne

There to ftoppen my paflage

So that I ffonde noon avauntage

From his dawngere to declyne

Ffor many a hook and many a leyne

Were calle in to that pcryllous fc

Off entente to lettcn me

That mawgre" alle my force and myght

But zeve '' I koude fwymme aryght

Amonge the wawys ffccrfe and ffclle

I mufte under his daunger dwellc

But ffyrftc while he his trappys leyde

Unto the hunte thus I fayde

The Pylcryme.

Hunte quod I telle me now
What maner officere art thow
Whiche lyggefte on the way
Unlawcfful to cacche pray
Thus to make thyn arcllis'
Namely on the kynges bccftis
I trow thou havcllc no lyccncc
Ffor to don fo greet offence

I dar afferme cerly and late
Swych hunters the kyng doth hate
And it fcemyth by thi manere
Off his thow art noon officere

The Hunte.

Quod he what makjlle thow fwyche ftryff

Thow arc wonder iiiquifityff

Befy alfo by argument

To hoolde with me a parlement

By langage and longe pletynge ''

Ffor though I longe not to the kyng

And thow conceyue aryght I wys

Som tym I was oon off his

And though I have no conge

Off hym to hunte in this centre

He fuffryth me here in this place

At his beeflis ffor to chace

And affaute on hem to make

And whanne that I by fforce hem take

Be it by day be it by nyght

I cleyme hem to ben myn off ryght

Tlie Pylcryme.

And while I herde alle hys refouns

And ffroward oppynyouns

Myn hcrte abafchyd "^ gan to colde '

Namely whaune I gan byholde

Pylgrymes by greet adueriite

Fful many oon fwymme in the fe

And they were clothyd everychon*

And fom off hem I favve anoon

Ther ffect reverfed upfodown

And fom in myn infpedlyoun

Swamme forth fful dene and ryght

And fom hadde whyngcs ffor the ffiyght

That afforcyd hem fful offtc

Ffor to flowc fful hygh aloffte

And though ther purpos was fo fette

The fee hatli hem fful offtc lettc

Som by the ffcetc were boundc llrongc

With knottys offherbys longe'

And fom with wawys wood and rage

Were [fo'' un-]fwcat in their vyfagc

' See coloured drawing E.

Appe7idix.

xliii

That they loften look and fyght

And alle fwyche zeve thow lyfte fe

And fteble were off fforce and myght

Ben thylke ffolke that charged be

And by dyuerfe apparylle

With the fac of covetyfe

=* Cajolery,
mockery.

The rage fo gan hem affayle

And overlade in many wyfe

In many another dyvcrfe wyfe

That they to fwymme be not able

Mo than I may as now devyfe

Ther burthen is fo importable
Whiche by ffalfe affecyoun

The HuNTE.

Ploungeth her heedes low adoun

^ Snare.

I do fful wel quod he efpye

Under the wawys off this world here

Where on thou caftyfte fo thyne eye

That they may not in no manere

Ffor alle thi wyles and thi jape "

Swymme ffor the hevyneffe

Thow fchalt not fo ffro me efkape

That they bere off grete rycheffe'^

f Sunk.

I fchal the cacche by fom crook

Other ther ben that fwymmen ryght

I haue leyde ffor the las '' and hook

And haue eke wynges ffor the fflyght

As thow mayfte thy fylven fe

And they ben ffolkes whiche in this lyffe

Thow Ichalt not (kapen by this fe

In herte ben contemplatyffe

In wordely thyng haue no plefaunce

^ Carry.

The PVLGRVME.

Save in ther bare fuftenaunce

Telle me anoon and lye nought

For this world ther joye is nought

As it lythe ryght in thy thought

For alle ther herte and alle ther thought

= Annoy or in-

Thefe pylgrymes alle that I fe

And ffynal trufte off ther workynge "^

jure.

Who hath thus putte hem in thys fee

Is fette upon the heuenly kynge
But ffor alle that I the allure

Plalm cxlil. 3.

The HuNTE.

In this fee they muft endure

Is not thys quod he anoon

Bodely by greet penaunce

An high way for ffolke to goon

In hevene hemfylffe to avaunce

f Pleafant.

There by alle day in ther vyage

And ffor the lawe off Crift ihu

Swych as goon on pilgrymage

They make hem whynges off vertu

I hadde not ellis as I haue fayde

To ffleen by clene affedlyoun

Myn hookis and my nettis leyde

To the heuenely manfyoun '

s Ezekiel xxxiii.

To cacche alle in thys place

Whiche greetly difplefeth me

Ffolke that fforby here do pace

Theder whaune I fe hem fBe

Ffor this greet large fee

Swyche ffolke refemblen alle

Whiche that thow here doft fe

Un to a bryd that clerkes calle

^ Job xxxix. II.

It is the worlde ay fful of trovvble

Ortigometra ^ in ther bokys

Fful of many wawys dowble

And this bryd cafte in his lokys

And fful off woo and grete torment

Tofforne hym prudently to fe

In whiche fful many a man is fchent "

Whanne he fchal fwymme in the fee

' Pf. xxxvii. 29.

With bellewys blowe on every fyde

This ffoul hath whynges ffor the fflyght

Which that myne owne doughter pryde

Be he anoon off kyndely ryght

Is wonte with hir ffor to here''

Whanne he is wery off travayle

Good pylgrymes ffor to dere *

And that his feders do hym ffayle

^ Water-quail.

And many a pylgryme thow mayfte fe

Anoon off his condifcyoun

Swvmme in this perelous fee

In to the water he ffalleth doun

Som off hem whiche is not ffeyre ^

And thanne to fwymme wole not ffayle

Ther ffeet han upward in the ayrc

Off his whynge he makith a ffayle

xliv

Appe

ndix.

• In the fame
fliort period of
tJme.

Amonge the fturdy wawys alle
To keep hym faffe that he not falle
Til he refume ageyne his myght
Off acullom to take his fflyght

To pore ffolkes that haue neede

And fwyche unkynde her ffeete in deede

From wordely dileftacyoun

And off devout entencyoun

•> Jonah ii. i.
Prov. xvii. 4.
John viii. 44.

Thus rtoundemel " ye may hym fe
Som tyme fwymme fom tyme fflee
In bokys as it is iffounde

By councel off her confeffoure

And bynde her ffeet by greet laboure

Ffor to goon in ther V}'ages

' Prov. xxxi. 30.
James v. 2.

But they that haue ffeet ibounde '"
With herbes and with wedes greene

Barffote to feke pylgry mages
Off ther fynnes to haue pardoun

^ Beaut)-.
' Like.

That they may not aryght fuftene
Newther to fwymme nor to fflee
They be fo bounden in the fee
Off wordely deledacyoun

Fforgeveneffe ' and remyffyoun
Whanne ther menynge trewley
Is voyde ffrom al ypocryfv
And thus as now without flouthc'*

'Blinded.

In ther inwarde affeftyoun
Ffor alle ther hool ffelicyte

To the I haue tolde the trouthe
And trewely zit ' overe alle thyng

K Are often funk
before they are
aware of it.

•■ Luke xviii. 22.

Is fette in verrey profperite
Off the world and in rycheffe
Fful off chaunge and dowbleneffe
With whyche they be fore bounde
That her foulis yt wole conffounde

I hate trowthe in my workyng'"
And off malys bothe day and nyght
Werrey " trouthe with al my myght

" By neme called I am Siithan i'

' Forgivenefs.

Ffor they haue power noon nor myght

The whiclie as ffcr as evere I kan

Newther to i'wymme nor ffleen aryght

I worke in mync entencyon

^ Delay or hefi-

So fore the world doth hem conftrcyne

Ffor to cacche in my bandoun

tadon.
' Yet.

That it were to hem greet pcync
Her hcrtcs ffro the world to unbynde

Alle pylgrymes as thow maycll fe
That fwymmen in the wawy fee

And fom alfo be makyd blynde

Off this world fful off diffeyte

■" I John ill. 10.

Ther eyen cloos they may not I'c
Ffor to confidere the vanyte

And evere I lye in greet awayte
And no moment I ne ffynei

" IVlake war

Off this worldis ffalfe veyne glorie"^

For to Icync out hook and lyne

againft.

° Tib. A. VII. f.
55-

Evere onfure and tranfitoryc

And fful off motabyte

Whyche fliewith to hem fful greet bcwctc "*

My lyne by demonftracyon

Icalled is temptacyoun

And whanne that ffolkc in ther entente

By mancr off apparence

Off hertc and wille therto confcntc

P iChron. xxi. i.

But it is ffalfe in cxiftence

Thanne on myn hook by falfc awayte

That is fful ffoul doth fchewc ffayre

They be icacched with the baytc

iCeafc.

Lychc' afflour that doth apayre

And thanne by fful mortal lavvc

Whanne it is plukkcd and leydc lowc

To my bandoun " I hem drawe

' Dominion or
fubjcftion.
Ecclef. ix. 12.
Hab. i. 15.

Or with fom fodcyne wyndc iblowc
Whyche bcwctc as wryte Sahinoun
Is but a ffalfe dcccptyoun
And ffolkes that bcth therewith blcnte ''

I lay out ncttes nyght and day

In water and londe to cacche my pray

• « ♦ •

I am a floulcrc ckc fom whylc

• Tib. A. VII. f.
56, b.

Or they be war beth offtc fchente "
For lak ther cycn be not clerc

Ffor alle that high or lowc goon
I make ncttes ffor cverych oon

' Epifllct.

1 I'et. v. 8, 9.

Eke fom ihcr fwymis as zc may lerc
With hand and armys llrctchyd out ''

• * » »
Ffor as faint I'ctre lylle endite'

Swychc as parte good aboutc

And in his pyltelys' ffor to wrylc

XVII

8)enttn«oae|15crfcmCTiTn<mi)af>^ XVIH

^^ "^

^ ^ o

f\V ^

^ — ^

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d^rrtarT

^^^—^T*^

/I \*\ns^ii\v\H

sw^ Pn ^

^\ ' rflh^^M^

^\ K *>4\\^^^^B^

>^^it

|l|

^^. — ^^E

1^1

^jH

j ^^

XIX

3Drai|o»j

Appendix.

xlv

I go and ferche day and nyght

With all my force with all my myght

Lyche a ravenous lyoun

But truftyngc in conclufyoun
Upon my fkrippe and my burdoun
And there upon I byleucd me

^ Young.

Ffor to devour up and down

Whanne I entryd in to the fee

Alle fFoIkys zonge » and oolde
That lambre'' be of criflis ffoolde

And in fwymniyngc to be more ftable
Methought my (krippe proffitable

I" Lambs.

« * * *
And I warne the outerly
Thow (halt not lyghtely zeve I may "

To kepe me fure in herte and thought
In my way that I erred nought ''
Trewely in this dredefful fee

' If lean help it.

Fro my daunger flcape away

The Pylgryme.

Wher thow be wel or yvel mayd ''
In the wordes that thow haft fayd

Is gret myfcheef and adverfyte
Many a perel I yow enfure
And many a ftraunge aventure
I ffelte there in my paffage
Off wawys and rokkis rage

"l Whether thou
meanert good or
evil.

I haue founden a greet dyffence
To make ageyne the refiftence
And conceyue it in my thought
Blowe thyne hornc and (pare nought

And many a tempeile in certeyne
Off thundrynge lyghtnynge and offreyn
And other perells that befelle
That zeve I fchulde hem alle telle

= Pfal, cxxiv. 7.
James iv. 7.
Hofea iv. 12.

Ffor thow fchalt fFayle zeve that I may

Or the myfcheves alle endyte

To make off me fchortely the waye
And to be more ftrong in vertu '

They were too longe to wryte
But while that I in my paffage

f Snares.

With the crofs of Crift ihi
And off his grace moft benygne

Byhelde the fee fterne and fauage
Methought I fawe befyde me

I can me croffen and eke fygne

That there ftood a greene tre '

Ffor to affure my paiTage
Ageyne his laafs ' fo fful of rage

And I was glad alle thilke while
Wenynge** there hadde been an yle

S Burft afundcr.

And by my croffynge I anoon

In hope that I fchulde londe

Gan to paffe hem everichon
They hadde no power ffor to lafte
Ffor by the vertu they to brafte ?

Haftely up at fome ftronde

* » * *

' And cvere round as thoughte me

^ Micah vii. 19.

And I anoon gan ffafte fflee

And wolte haue taken anoon the fee

But long or I entre myght

This whel ' wente aboute the tre
Wheroff I aftonyd was
Whanne I fawe this fodeyn caas

' Luke vi. 43.

And as Sathan of me hadde a fyght
He gan to crye fo ftood the cas

Out and anoon alias alias

It * * *

Upon whiche tre anoon
I fawgh neftys fful many con ""
And brydes that I koudc knowe
Som hygh and fom lowe

1' Suppofing.

The Pylgryme anfwereth to Sathan : —

Ther neftis made I toke good hede

1 Wheel.

O Sathan thi difplefaunce

Grete and fmall it is no drede

Eccluf. xxxiii. 5.

Was to me fful greet plcfaunce
Releuynge me off my diftreffe
I took ther off greet hardyneffe
Made as tho no lei'ger Ictte
I fpared new ther hook nor nette

* * ^(f *
And there I fawe a lady ftonde
Amonge the wylde wawys trouble

Upon a whel dyverfe and double

* » * *

■" Jer. xlix. 16.
Ezek. xxxi. 6.
Prov. xvii. 16.
Hab. ii. 9.

' This is a defcription of" the wheel of Fortu

le." See Woodcut XVII. coloured drawing F.

xlvi

" Slid with fuJ-
den emotion.

Then.

' Roufed mj'felf.
■I Expound to.

* To arte me how

1 govern myl'elf.

' Laugh.

s Countenance.

'' White is here
put for "lucky."
Thus, "creta an
carbonc notan-
dus " was faid,
among the Ro-
mans, to figniiy
a lucky or un-
lucky day.

' Scornful grins.
^ Moon.

* Waiting in
every place.

" Tib. A. vii. f.
62.

» Bent.

° Laugh on.

P Praaifc.
Ifaiah Ixv. 1 1,
12.

' At fume time
or other.

' f. Ixxviii.

Appendix.

Thanne was I greetly agafte

And my burdoun I heelde ryght ffafle

And dyde alfo greetly my peyne

To grype it with myne hands tweyne

And feyde ofFfodeyn mofcyoun "

Bordoun quod I bordoun bordoun

But thow me heipe in this caas

I may wepe and fe}ne alias

My peynes ben fo fcharpe and kene

And but thow helpe to fuftene

Myn nown powere and impotence

That I may ftonden at diffence

Upon my fFeet and that anoon

Ffarwel my joye is alle goon

But tho '' thorough helpe off niv bordoun

I roos up as a chanipyoun

But whanne this lady did efpye

That I ^vas up fche gan to hj-e

Ffor to have putte me doun ageyne

And 1 trow ryght and certeyn

That but I hadde fpokcn fFayre

And off my porte be dcbonayre

I haddc ben fful ffeblc of myght

Upon my ffeet to rtondc vp ryght

But I abraydc ' and bade in deede

That fche fcholdc taken heede

To tliilke party that was ffayre

Off hir and putte me fro difpayre

And fchcwe lykc hir countenaunce

Som comfforte or fom plefaunce

And that Iche wolde cxpo^\ nc '' me

What lady that fche fchuldc be

Hir name hir power every del

Bothe off hir and off hir whel

And off the trc and off the croppc

And off the ncftis in the toppe

And do me fome avauntage

To ffurthrc mc in my vyagc

Ffortune.

In mc fchortcly to cxprcffc
Thcr is no maner ftablencffc

Ffor be hereoff ryght wel certeyn
Alle that I worke is unccrteyn
Lyke my dowble contenaunce
I am fo fful off variaunce
Thereffore to axe how I me guye '
It is no wyfdom but ffolye
I worke nothyng in certeynte
But fful off grete duplycyte
I am what evere I do provyde
For I lawc f on the ryght fyde
And fchewe a cher ? oft' greet delyte
On the party that I am white''
Than men me calle ^zi ffortune
But no while I do continue
Ffor longe or ff'olkc may apperccyve
I kan hem fodeynly diffcyve
And make her joye go to wrak
With ft'roward mowhes ' at the bak
Thanne I lykencd to the mone ''
Ffolkc wole chaunge my name fone
And ftro my whel whanne they are fallc
hifforttine they me calle
To ffolkc unworthy and not dygne
I am fomcwhilc moile bcnygne
Lyggyngc awa)'te in e\'ery cooftc '
Off ftblkcs whom that I chcrifche moft
And who that on me fettc his luile
I kan diffeve hyni off his trulle

ID « * •

Off my ftaff and oft' my crook '"
Wronge " at the ecnde as is an hook
And whanne I lokc with eyen clcrc
Lawyc on ° and make hem cheer
Thaunc lygge 1 rathclle in awayte
Ffor to don i' hem fom diflcytc
Lo here is al go ft'orthe thy way
And trulle wcl zcve that I may
What wcy euerc that thow go
Or thi pylgiymagc be do
Turne it to foure outher to fweeic
Ones 'I I fchal with the mcctc
' Ffortune is walkyd.

' Ellc vers larbrc fen ala'
£t delconfortc me lailfa
Toufiours dclTus la roe tournant
Et a fun muuucment mouuant

M.iis iiHez toft ic tumbay ius
Car tcnir ie my pcu plus
liclas dis ic que feras tu
Chetif dolcnt que diras tu

^•'••SS

v^.

(

.<^

e-^.

':^

Appe?idix.

After Fortune lias left him, the Pilgrim fuf-
tains various encounters with vices — perfoni-
fied as ufual — until he meets PForliUy Gladnefs,
which is typified by a revolving tower and a
Syren, which he defcribes as follows: —
* * # *

" But as I ftood thus in awhcr ''
And drowh me toward the rever
' A towre I fawh wylde and lavage"^
And fquare abouten ofi' palfage
Whiche hadde round ffcneilrallys
Perceyd thorough upon the wallys
Ac whiche hoolys out ofFdoute
Smoke and fflawme pafled oute
And yet this toure who loke wel
Turned aboute as a whel''
Vpon the ffloodes envyroun "
With the wawys vp and doun
Som whyle as I koude knowe
The hyelle party was mofte lowe
And alfo eke I fawe fful offte
The lowette party fette aloftte
And thus by tranfmutacyoun
It turned alway vp fo doun
And in this while euere among
I herde a meledyous fong
OfFoon as I koude vnderftonde
That bare a phetele^ in his honde
And thys mynftral foth to feyne

Or es tu venu a ta fin
Pourquoy tuz oncques pelerin
Mieulx il te vaulfirt quauvorte
Tu eufles elle et mort ne
<2ui te pourra jamais aider
(^ui conleiUer qui vifiter
Tu as perJu par ta folic
Grjce ta trefloyalle amye
Helas tres doulce penitence ■"
Pourquoy fis jamais redoubtancc
De ton vtile haye paHcr
Pour mes erreurs medicjner
Tes verges et tes djfciplines
Tes poinftures et tes efpines
Maintenant me tufient oingture
A ma grande melauventure
Helas armeures pour marmer
Toute ma vie regreter
Je vous deuray le ie vy plus
De vous vne fois fuz veftuz
Et aourne moult cointement
Mais las chetif car longuement
Pas ne fu ains tolt vous mis ius

Was departyd evene atvvcyne
From the myddcl up a man
Downward as I reherfe kan
A bryd whynged mervelloufely
With pawmys ftreynynge mortally s
Now this beefte fful favage
Lyke a man off his vyfage
Spake to me fful curteyfly ''
And thus he feyde niuricly'

Gladnesse off the World.

Tel on to me and fay not nay

What maner folace or what play

Lovefte thow befte tel on lat fe •"

And I ftial pleyn to forre the

Ffor I kan lyche to thync entent

Piey on every inllrunient

Ffor to make lordys cher

Both at cheffe and the cheker

The draughthys ther off fful wel I kan

Ye bet then eny other man

And whanne that ylke play ys do

Ffor fheppardes I kan alfo

At the merels' belle of alle

Whanne fo that they lyile me calle

Pype and tabour in the ftreete

With lufty folkes whan they meete

At weddynges to do plefaunce

I kan karole well and wel daunce

Plufieurs maulx men font aduenuz "
Et maintenant ou aflez toft
Jen feray liure a la mort
Helas lacremens dc leglife
Je ne fcay fafftz ie vous prife
Jay grant doubte quen vain receuz
Ne vous aye qui fuis rencheuz
Maintenant tout evanouy
Et en danger deftre pery
Et ne me puis ellre tenu
A mon bourdon ne foubftenu
Hclas ierufalem cite
Ou dalcr ieftoje exite
Comment vers toy mexcuferay
Et quel refponce te feray
Promis ie tauoye en couraige
(^ue feroye le pelerinaige
A toy pource que ie te vy
Ou bei mirouer ec poly
Or fuis du tout cy arrefte
Ta foit quair^-z i^ foye tourne
' See Woodcut XVIII. coloured drawing G,

xlvii

» Tib. A. VII. f.
76, b.

** Longing or de-
fire.

= Job iv. 16.
Ezek. xxvi, g.

^ Wheel.

= Round about.

^ Violin, or gui-
tar.

B Hands ftretch-
ed out like thole
of a human
being.

*> Courteoufly.

i Merry-mak-
ings.

'' Let us fee.

' Merry-mak-
ings.

"^ £ccluf. XX. 3.

" I Sam. xxxi. 9.

xlviii

Appendix.

In euery play I do excelle

And to make hem lele " her lyft'

* Exod. xxxii. 6.

And it were to longe to telle

He feth f bothe by hylic and vale

The difportcs and the playes "

Thorough thylke hoolys fmale

That I vie on fomer dayes

By \vhat weye that they gon

^ Always.

My joye is al in myrthe and game

Amonges whiche thow art on

And Wordcly flay that is my name

And to difceyve hem in her way

Men may me calle oft" equyte

Her 8 he maketh me fytte and play

<= Job i. 6.

A mermayden ofF the fee

With foote '■ fonge and armonye

That fynge off cuftom ay '' gladdefte

Alle pylgrymes to efpye '

■• Tower.

To fforne a ftorme and a tempelle

» • » »

So make ek ffolke this my laboure

And this mynftral than anon

To fforgete ther Creatoure

Made his ffythele '' ffor to gon

'Lofc.

And ffolk in my fubieftyoun

And fange with al fful luftyly

I brynge hem to diUniftyoun

And wyth hys fyngynge fodeynly
To me he gan turne his tayle

' Sceth.

The Pylgryme.

And with his pawmes fcharpe as a nayle

Though thow bygynne in gladnefle

By the arme he gan me ftreyne

Thow eendefte euere in wrecchydnefle

Mawgre my myght and al my peyne

e Here.

Ellys I wolde ffor my plefaunce

Horybely he cafte me

With the hauen acqueyntaunce

Amyddes off the greet fee

I praye the putte me out oft'doute

* * * *

^ Sweet.

Off this toure turnynge aboute

I gan fwymmc with inne a while

What maner thyng that it may be

Ageyne vnto that fame yle '

Fyrfte offalle that wolde I fe

Ffro the which that I kam ffro

i Jer. XV. 17.

Wliannc the meremayde was go

WORDELY GlaDNESSE.

I mene this 'xorldcs ftils folace

Fyrfte yiff thow lyfte to fc

That gan fo fore at me to chace

i" Fiddle.

The greet amyral off the fee

But lyfte fche fcholde haue taken me

Whiche that callyd ys Sathan "

I fwam fful ftafte mydde the fee

■ Ifland.

This tour** fothcly he began

Ffor drede oft'hir I was in were'"

Ffor he ftuftc ofi'entencyoun

But Youthe and fche to gyderc yfere "

Made tlicrc his habytacyoun

Ful great joye they gan to make

"> Confufion.

And other fchyp ne hath he noon

And thus hath Youthe me fforfake

Amongc the floodys ffor to goon

For thanne I loft hir in certeyne

In the whiche by gret diceytc

That fche to mc kam ncr ageyne

" In company.

He jythc cucre in awayte

♦ • • ♦

" f. Ixxxvii. b.

With pyjgrymes holdc ftryft'

' And down I fate ffor wcryncfle

' I^rs ic maHls a tcrre ius **

Lc tu tc rcmcflz a nocr

Si las que ie nen pouoic plus

Par 1.1 mi-r tu y pcriras

Hclas dis ic que fcras tu

Ou nc fccz a quel port venras

Tu es en ccftc yflc venu

Hcias clictit'quc teras tu

Qui pcrilleule grandemcnc

Bicn ie voy que tu cs perdu

f Pfal. IxxJx. 9.
I'rov. ill. 5.

Et venu pcrllcurcmemcnt

Hors fuis de Icntc ct dc clicmin

Y es par firtim ct Icillam

Je mattcns quoncqucs pclcriu

Par caribdim ct fircnam

Ne (ut plus t'oruoyc que moyi'

Et par bithaladum auHi

Beau doulx lire dieu ayde moy

£t encores afTcur ycy

Tu es lc ponimcau trcOiaultain

Ncs pas ct nc fcais ou alltr

Dc niiin bourdon ic te reclaim

Appe

ndix.

xlix

And gan compleyne in greet diftreflc "

Ffor fythc tyme off my tendre age

Alias quod I myd off'' my wo

My trufte and my aftyaunce

' Jer. XV. 17.

Alias alias what fchal I do

My joye and all my fiiffyaunce

How fclial I wretche efkape away

Alle hooly hath ben in the

Out off this yle weyle "^ away

Ageynes alle adverfite

Ffor by five enchauntereffys

In euery peyne and eche labour

*• In themidft of.

I am brought in gret diftreffys

To ffynden comfforte and focour

In greet pereyl dowtcles

And now that ftonde in fo greet drede

Ffor Scilla ffyrft and eke Cyrta

Heipe me in this greet nede

Han caufed me to gon amys '^

And while I gan me thus compleyne

' Woe is me.

Syrcnes and Karibdis

Even amydde off alle my pene

And Bythalajfus worfte off alle

I fawgh amyddes off the fee

Ben ^ attonys on me ffalle

' A fchippe faylle towardes me f

And mortally me to beguyle

And evene above upon the mafte

■1 Aftray.

They han me brought in to this yle

Whereffore I was the laffe agafte

Longe in forewe to foiourne

I fawe a croffe ftonde and not flytte

And kan noon other wey retourne

And there vpon a dowve fytte

To ffynde focourc in this caas

White as any mylke or fnowgh

^ Are all at once.

I may wel forewe and feyne alias .

Where off I hadde joye enowgh

Out off my way in ouncerteyne

And in this fchippe ageyne alle fchoures

And kan no mene to kome ageyne

There were cartels and eke towres

Was neuere pylgryme in fwyche poynt

Wonder dyverfe manfyouns

' Ifaiah Ix. 9.

Trewely nor in fwyche difioynt

And fondry habytacyounsS

Now good God off thi greet grace

By refemblaunce and feemynge

Be my focoure in this place

Lyche the loggynge'' off a kyng

Ffor thow ffor my falvacyoun

And as I took good hede ther at

E Deut. XV. 1 1.

Art the Porncl off my Bordoun

Alle my forewes I fforgatt'

To the as ffor my cheff conifforte

The Pilgrim is rejoiced beyond meafure at

In this nede I ha reforte

perceiving Gnuedleu defcend from the veffel ;

To bryngc me thorogh thy greet myght

he exprefles his gratitude to her for relieving

^ Lodging.

In to the weye I may go ryght

him in his great diftrefs; (he inquires where

And ben fupported ffer and nere

he has been, and what has brought him to

With that charboucle bryght and clere

that perilous ifland which is named Scylla.^

Whiche that with his bemes bryght

The Pilgrim affures her he has no pleafure in

' Pfal. cxix. 29.

Giveth on to my bordoun lyht

remaining there, and that he will willingly

Now parte with me off thy clerneffe

quit it to return into the way which by his

And brynge me out off my diftrefle

folly he has quitted, and which has brought

' Out off this deedly mortal rage

upon him fo many evils.

Afin quen toy ct par toy voye

Par U ou ie prendray ma voye

Dan^ dis ie bien eft mon gre

Sainfte cfcharboucle reluilant

Bien doit le recreu pelerin

Dont mon bourdon eft fait luyfant

Defirer court et brief chemin

Efclere moy par ou giray

Recreu ie fuis et traueillez

Tu es le pommel ou toute ay

Le court vueil alier voulentiers

Mon port ma feurte ma fiance

Et vous mercy trcftiumblement

Et toufiours euz des mon enfance

De voftre bon confortement

A toy me rends a toy mappuy

' See Woodcut XIX. coloured drawing H.

Ayde moy ou perdu ie fuy

^ The " 'valley perilous*^ of Mandeville,

•• Nurfe.
Tib. A. VII. f.
91, b.

•i If thou caieft
Co learn it.

« To I'lgnify.

■> Rom. XV. 4.

'Intimesofyore.

Appendix.

' Truly.

i More than one.

I" Diflemble.

' Lying.

^Numb.xvi. 26.
Jcr. v. 25.

' Stingy.

Gracedieu tells him, th.it, if he will enter
her (hip, (he will receive him from the pity
(he feels for him, and will convey him by a
(hort pa(rage into the fafe path ; but that he
muft expeft to meet with Repentance, the ftile,
the hedge, and the thorny plants again, juft as
he had met them before.

Heanfwers, that every weary pilgrim fhould
defire a (hort voyage, that he is himfelf weary
and way-worn, and he thanks her very much
for her comfort ; he then promifcs that if (lie
will take him on board the (hip he will amend
his faults. Upon which Gracedieu reproaches
him for having required his armour to be car-
ried, and for not being able to endure the
weight of it himfelf; and (lie alfo tells him
that his profe(rions are great, but that he does
not carry them into praftice.

She then leads him to a rock from which
water flows, in which he is walhed, and after-
wards condufts him to the vefl'el ; he in^quires
its name, and is told it is Religion.

They then embark, and ileer for the Mon-
aftery of Ciikaux. Upon their arrival there
they are received by the porter, Crainte de
Dieti, {" Drcde of God ; ") and upon Grace-
dieu leaving the Pilgrim, he is conduced to

' ACVOGRAPHE.

I am quod fchc chielF norycc "
To allc fFolkes that (flcen vyce
No cloyrtcr is worlhe who looke aboute
On no fyde whan I am out
I make cloydris fFcrmc and liable
Worfchipc and honourable
And my name zcve thow lyllc fe*"
Is callyd ylgyographe
Whichc is to feync*^ I the enfurc
Off holy wrytyngc the fcripture''
• • • •

The Pylgryme. •
And off a mcrour that 1 (I'oiule

Whichc that I heelde in myne honde
I preyed hir without fchame
To telle me there o(F the name

Agyographe.

Hyt were good to hye and lowe

That alle ft'olkes fholde know

And there olFhadde a trevve fyght

Juflely what thys merour hyght

That fFolkes (For greet lak off lyght

Were not deccyued in her (\'ght

This merour by defcripcyoun

Is called Adulacyoun

This is withouten eny blame

Verily his ryght name

Ffor take good hede \.hz\.fflatcryng

Is engendred off lefyng

Some callcn hir " Placebo "''

Ffor Iche han maken an Eccho

Anfwere euere ageyn the fame

Becaul'e that he wole haue no blame

There is no contradicyoun

Ffor bothc off ncwe and zore ' agon

Ffolkes fothcly ' mo than on s

Han in adulacyoun

Ffinde fful greet decepcyoun

Lordes wherffore I fcyc alias

Han be diffcyvcd in this caas

And by adylacyoun

Brought to thcr deftrucyon

Flaterye.

For this cullom hatli (Haterye

To feync '' thus by lofcngerie '

Whannc hym lykyth to bcgyle

Ftalfcly by his fotel while

To hem that be molle vycyous ''

How that they are vertuous

And though they ben to vyces thral

They feyne eke they be liberal

Though they be llrcyte ' and ravynous

And greet nygardes in her hous

' Sec coloured drawing I.

' I'Ucrbo, " I will ple.ilc," the n.ime given to Fl.it-
[cry, from her endeavouring to curry favour with every

one. The " Echo" is In reference to the " Placcbn,"
which was the name given to the vi-rpcr hymn lor ilu-
dead.— /Ju Cangc.

Appejtdix.

They calle ffame and high renoun
Raveyne" and ffalle extorcyoun
Though they be ffooles and off no prys
They afferme that they be wys

c « * «

The Pylgryme.

Madame quod I zow not difpleefe
Thys myroure fchal do me noon eefe
Wher fo that I leefe or Wynne
I wolc neuere looke ther inne
But ryht anoon myne happe it was
To loken in another glaffe
In the whiche withouten wene ''
I fawe my fvlff ffoule and vnclene
And to byholde ryght hydous
Abbomynabel and vecyous
That merour and that gjas
Schewyd to me what I was

Wherffore off rancour and dyfdeyn
The iame merour I cade ageyn
Without a look in her pavere "^
FfVowarde off look and eke ^ off chere
And gan my bak awey to turne
And thereffore foon I gan to morne

Agyographe.

Now I fe wel by contenaunce

And alfo by thy governaunce

Thow hafte no lufte to loke and fe

In the merour yt femeth me

Callyd the merour off concyence

Whiche fliewith by trewe experyence

Without eccho or fflaterye

Or any other lozengerye

Vnto a man what ymage

He bereth aboute or what vyfage

The portraiture ryght as it is

And in what thyng he dothe amys "

After the Pilgrim had held converfe with
Obedience, Dijapline, Poverty, and Chajfity,
two meffengers next appeared to him, one of
whom had wings extended, whilft the other

held in her hand a wimble, which flie held up
aloft towards the heaven, as if fhe would pierce
the fky. She fays fhe is to reward all people
who aft uprightly, that flie is called Prufcr^
{praijon), the good and fwift meffenger which
has wings to fly and to bear a meffage to God
for all mankind. " Before Him," fhe fays, " I
appear fwiftly and prefent boldly the commif-
fion which has been entrufted to me; and
know," file adds, " that if you fend your re-
qucil to Him it fliall not be refufed ; and if
you wifh to enter the city where you fee fo
many pilgrims go, I will be your meffenger,
and will prepare you a houfe where you may
take up your abode — no one fhall enter there
who has not fent me before him. You know
that it was fo with the thief who was crucified
with the King.s I believe you will do the fame,
for you have great need of it, and fo I haflen
the more readily to perform your meffage."

' There was another who held a horn which
gave a pleafant found, whofe name was Latria,
(worfhip or fervice) '' and who thus fpeaks :

Off this place ffolkes alle '
Latrya they me calle
Myne offys is morte in wakynge
To kcpe the gate aboute the kynge
I wacche there on day and nyght
Do my fforfe and eke my myght
Ffor to lyue aye in awayt
That there be ffounden no dyfceyt
» * * »

For bothe at eeve and eke at morew

I kepe the houres off ryfynge

To do worfchipe to the kynge

Alle ffolkes vp I calle

That no flomber on hem ffalle

Myne home is Invocacyoun

Off Detis iti adjutorium

I blowe myn horn toward mydnyght

To reyfe vp ffolkes anoon ryght

I fuffre hem not off fleep to deye

Myne ^ orgones I tempre ffor to pleye ^

Plunder.

!• Doubt.

' Ba/ket or wal-
let.

■I Alfo.

' Job XX. 2.
Ecclef. vii. 5, 6.
Daniel x. 21.
Mark xii. 24.
Ephclians v. 6,
Col, iii. 22.
I Thef. ii.4 — 6.
I Pet. iii. 21.

f 2 Chron. xx)

27.

Mark xi. 24.

I Peter iii. 7.

s Luke xxiii. 42.

'' Pfal. xcvi. 9.

' Tib. A. VII. i.
104, b.

^ I manage my
mulical inllru-
ment fo as to
play.

' See Woodcut XX.

The " Virginals" of Bunyan.

' Sound.

I" Pfalmodv

• Pfalm cii. 23.
Hcb. ix. 27.

'' Jcr. xlvi. 1 1.
Eccluf. xvili. 21
Rom. vi. iS, 19
z Cor. xii. 9,

' Ifaiah xl. 30.

' Dcu(. ixxiii

Gen. ixv. 8.
Job xii.

1,13.

Appefidix.

And vpon hem I make a fown '

With outen interrayffyoun

And trewely alle my melodye

Is in fonge off perfalmodye''

And devoutely in myne ententis

I calle fo myne inltrumentis

For thylke kyng that is mofte Itronge

Moft hym delytyth in fwiche fongc

To hym it is molle pertynente

Whanne it is fonge off good entente

In clerneffe and in purete

At the lad, after Gracedieu^s return, two
old women appeared,' at the fight of whom
the Pilgrim's heart trembled ; one fupported
herfelf on crutches, and feemed to have leaden
feet — fhe carried a box on her back, whilil: her
companion had a couch bound on to her head.
Thefe were Infirmity and Old Age, who ad-
vanced towards him and faid : — "Z)m/^'^ fends
us to you to announce that fhe comes without
delay ; and flie has enjoined us not to leave you
until we have conquered you."

The Pilgrim fays that he is not acquainted
with them, or with their miftrcfs Death, and
inquires their names. They tell him it is
ufclefs to argue with them, for, however ftrong
a pcrfon may be, as foon as Death comes to
him flie vanquiflies him ; for file has complete
control over human life, and kings and dukes
fear her more than poor people who labour
under life's burthens. "Z'c*?//?', however," they
continue," is no rcfpcclerofperfons — into many
places fhe enters often without having fcnt us
before her; wc arc her meffcngcrs, and will
tell you our names."

Then the one who carried the couch faid : —
" I am named Infirmity :'^ wherever I find
Health I attack her to make her fubmit; I
recal Repentance when fhe is forgotten. He
who created Nature, when He perceived that
He was difrcgardcd, fumnioncd me, and faid
thus : — ' Go quickly to Death, and fay that
I fend you to fcrve her, and to do according

to her pleafure. But firfl you fhall go into
the world; and, when you are there, whomfo-
ever you find the moft hardy, who think to
live the longeft, and becaufe they have health
defpife me, and put me out of their thoughts,
thofe correft, chaftife, and bind down fo
ilrongly on your bed that they cannot rife,
nor turn according to their will, nor have any
tafte for eating and drinking, in order that
they may implore my mercy, and by amend-
ing their lives have fome regard for their own
falvation.' Thus have I been in many places,
and have pulled down young and old.*' Pre-
pare yourfelf, therefore, for I fhall attack you
and lay you down on your bed." The other
then fpoke : — " I am file whom you never
thought to behold : ^ I have leaden feet; I walk
flowly — neverthelefs I come towards you and
acquaint you that Death is approaching. No
meffenger can fpeak more truly; my companion
often deceives ; for different reafons prevent
her from performing her meffage, but nothing
can impede me. 1 am named Old Age, the
greatly feared, the fkin-dried, and the wrinkled.
My head is fometimes grey, and I'ometimes
bald ; I am able to give fage counfel, and ought
to be much honoured — for I have feen in times
paft both much good and much evil ; I have
proved what writings are the moll fcnfible,
and what arc the beft means of acquiring know-
ledge ; for without praftice and experience no
fcience can exift."

The Pilgrim then informs Old Age that
file is not agreeable to him, and he wiflies that
flie would depart ; but flie tells him, that, whe-
ther he likes her or not, fhe will remain with
him — and before Death comes flic will make
him crooked and feeble by the blows which
flie will give him ; but flill, flic fays, that if
he is wife, he will derive great advantage from
lier — for flie will lend him thofe crutches -
which flie herfelf has to lean upon : but yet
fhe docs not wifli to deprive him of \\\s flaff,
inafmuch as a fpiritual fupport is ufcful as well

I S« Woodcut XXI.

' Mr, Rdtily tu //,;//"i cnuchcs. — Bunyan.

XXI

I 1 I I

^i(mf<>x&e

XXII

xxm

Appendix.

as a temporal one — for by this means if a man
is aflaulted on one fide lie is fupported on the
other." " Take, therefore, my crutches," fhe
concludes, " for you will find them very ufeful,
fince my bio ws are hard to bear,and that you fhall
foon know." Then fhe faid to her companion,
" In order that he may not think that we feign,
let us at once knock him down, and lay him
upon your couch." Infirmity and Old Age
accordingly lay hold of the Pilgrim, and place
him gently upon it, and tell him that Death
will ibon arrive.'' Whilll, however, he is
lying there, a lady, of a kindly and pleafing
countenance, approaches him : ' fhe has in her
hands a cord, and upon her inviting the Pil-
grim to go with her to the Infirmary he joy-
fully affents, but firft begs that fhe will tell
him who fhe is.

" I am," fhe replies, " named Mercy, and I
fhould be exceffively welcome after a fevere
fentence is paffed in any judgement. The
King,"^ when He commanded that all the hu-
man race fhould die for their offences, when
I came to Him, forbore his hand, and made
over to me all that remained ; and I induced
Him to place in the heavens a bow without a
ftring, as a fign of concord — the firing remains
with me, as the bow does with Him :'' ib that
without this cord He cannot ufe the bow, and
for that reafon I keep it in my hands ; and,
inafmuch as I refcue the wretched from mifery,
and draw the degraded from their woful po-
fitions by means of this cord, I am called
Miferkorde {Mercy)." The maker of this cord
was Charity, and it is not poffible for any one
to afcend to heaven who breaks it."

After Mercy has further explained to the
Pilgrim her various offices, fuch as relieving the
fick, the poor, the captives, the humble — and
profefTmg her readinefs to ferve him — he alks
her if fhe cannot rid him of Death' j melTen-
gers. Infirmity and Old Age. This, fhe fays,
Ihe cannot do ; but fhe will, bv means of her

cord, convey him f'ecretly to the Infirmary, f
where, although the mefiengers will not even
then leave him entirely, yet he may put off for
fome little time longer the arrival of Death.

Accordingly, fhe binds her cord to his bed,
and, at the fame time. Infirmity and Old Age
alfo approach him fo clofely that he has no
llrength remaining.

After he had arrived at the Infirmary, and
had lain there for fome little time, the porter,
called the_/tv;r of God, ^ enters, bringing with
him two other melTcngers — one of whom
was the lady ^ with the wimble, of whom
mention has already been made, whilll the
other extended her arms towards heaven as if
fhe would fly. The porter then informed
the Pilgrim that he had brought thefe meffen-
gers, of whofe aid he could avail himfelf, if he
wiflicd to fend them before him to Jerufalem,
for that he could no longer tarry on earth,
and if they did not go before him he would
not be able to enter the holy city. Their
names were Prayer,^'' and her companion Almf-
giving,^ {ai/fmone ;) the latter has always her
hands extended ready to give, and makes wings
of them with which to fly — and fhe is willing
to go at once to the King to beg for admiffion
for the pilgrims into the heavenly manfions.
The Pilgrim anfwers, that he would willingly
employ her, but he pofTefTes nothing — having
renounced all he had when he entered the con-
vent, everything there having been in common.
He fays that fhe fhould be fent before kings,
and great and wealthy people — that the rich,
being pilgrims as well as himfelf, muft alfo be
admitted by their ftafFand fcarf (i. e. hope and
fiaith) into the heavenly city — and he therefore
trulls thatGod will provide an humble and poor
man like himfelf with an habitation.'' He then
welcomes the other meffenger,' and commif-
fions her to go before him ; to which fhe an-
fwers, that fhe would do fo mofl readily, ac-
cording to her promife to him in the Church

' See Woodcut XXIi.

^ The lady with the wimble or auger was Prayei

the was defcribed before as holding it, becaufe " fhe
feemed as though fhe would have pierced the heavens."

111

Prov. xxii. 6.

^ Pfilm Ixxi. 9 i
xcii. 14.

"^ Eccluf. xvlii.
'3-

' Gen. ix. 13.

Deut. V. 10.

' Prov. xxii. 9.

s 2 Chron. xi:

'' Prov. XV. 29.

' Luke vi. 30 ;
xi. 41.

'^ Heb. xii. 22.
2 Cor. V. 6.
Heb, xiii. 14.

' Tobic iii. I.

liv

^ I Cor. XV. 3.
EccluT. xiv 12.

'* Job xxi. 26.

« Ifaiah xl. 7,

•* Job xix. 26.

* Rev. iii. 12 J
xxii. 14.

* John xiv. 6.

« Hcb.ix.27,28.

*• Rev. xiv. I 3.

Appendix.

where he had feen her before : whereupon
Infrmits interferes, and fays it is now too late
for the intcrceffion o( Prayer, that the Pilgrim
had plenty of time to employ her during his
life, but that now^ flie {Infirmity) claims him.
Prayer^ neverthelefs, departs on her errand ;
and whilft the Pilgrim is fearing that fhe will
be too late, and that he will pcrifli/ an old
woman mounts on his bed, who alarms him
extremely ; flie holds a fcythe, and alfo bears
a wooden cofEn — her name is Death, She
has already placed one of her feet upon the
Pilgrim's body, and he has begged her to fpare
him a little while longer that he may aik her one
or twoqueilions, when Gr^;^f^/V//appears to him
and reaflures him by faying,' ** I perceive you
are now at the narrow entrance which is at
the end of your pilgrimage. Death is near
you, who is the end of all terrible things ; ihe
will mow down your life, and place your body
in a coffin for the worms to dellroy it. This
is the common end of all flefh. Man, in this
world, is expofed to Death as the grafs in the

field is to the fcythe ; fo he alfo is flourifhing
one day, and is withered the next. You have
profpered a long time ; you mult now be reaped
and feparated into two parts — the entrance is
narrow, the body and foul cannot pafs through
together; the foul will enter firft, and the
bodv, after having feen corruption, will be
regenerated and join the great aflcmbly in the
city to which you are haltening. You are now
at the wicket-gate, which, when you faw it
imaged in the mirror, you fo longed to reach.
You will be received within it if you prefent
yourfelf there unburdened and naked. Never-
thelefs, you mull firft implore the Father for
mercy,^ and promifc to Penance, that if you
have not undergone fufficient fuffering for your
fins, you are willing to expiate them ftill fur-
ther in Purgatory. "■' Upon this Death^ feemed
to run him through the body with her fcythe ;
and he awoke with a ftart, fcarcely knowing
whether he were dead or alive, until he was
certified of the faft of his being alive by the
found of the convent bell and the crowing of

See Woodcut XXIII.

'^ Gracedieu.

Je voy blcn qua leftroit paflaigc

Tu OS de ton pclerJnaigc

Voicy la mort qui dc pres tcft

Qui dcs choi'cs tcrriblcs eft

La fin ct le tcrmincment

Ta vie tantoft taulcher cntent

Et la me6lrc du tout afin

Et puis ton corps en vng cofin

Elle met^ra pour le baillcr

Aux vers puans pour le manger''

Ccftc choie eft touCc commune

A tout chal'cun et a chalcunc

Homme en ce monde eft expofc

A la mort commc Ihcrbe au pre

Eft a la fauJx auHi eft ce foin

Qui huy eft vcrd et fee dcmaln*

Or as cfte verd vng long temps

Et fi as receu pluycs et vcns

Mais fault maintenant te t'aukhier

Et en deux pieces delpieccr

Lhuys eft elhoit lame et ia cher

Nc pourroicnt enfemblc paffcr

Lame premiere paflera

Et puis aprcs la ch.iir yra

M.iis fi toft ne fera cc mic

Auant fera la chair pourric

Et autre fois rcgcncrce

En la grant commune afTcmblce''

Doncqucs regardc fappoinflc

Deuement tu es et appareiUe

Sa toy nc tient tantoll vcrras

La grant cite ou tendu as

Tu cs au guichet et a lhuys

(^uou mirouer picca tu vis

Se tu es defpoille et nuz*

Dedans tantoft leras rcccuz

Cclle entree tu auoies moult chier

Lors quant tu la vis au premier

Et toutcft'ois tant ie tc dy

yua mon pere tu cryes mercy

)Li\ promcttant a penitence

Que id nen as a fouffilance

Fait voulentiers tu la feras

En purg.itulre ou tu yras
^ By the light of" Divine Truth the reader niuft per-
ceive that the atoning Sacrifice of the Son ot* God has
been completely fet afuic in the advice here given to
the Pilgrim. Fallen trun muft come to God as a yutige,
but cannot come to Him as a F,ithcr^ othcrwife than by
Chiift as Mediator. Icfus faith, " /am the way, the
truth, and the life ; no man cometb unto the Fiuhcr but
by me."^

* How can this be? when wc read in the Bible, "and
as it is appuinted unto all men once to ^'\Cy bi4t after thh
the jiuigftncntjfo ChnJI nvas once offered to bear the Jim of
tnany^ ,inti unto t/iem that look for bim /halt he appear t£e
Jeconii time lo'itboutfin untufalvation." t ** Blejjedare the
dead •tvhic/i die in the Lord from hencefort/i : (from the
moment of their death :) yea, faith the Spirit, that they
may reft from their labour i ^ and their noorh do follow

Appendix.

the cocks. Hereupon he would have arifen,
but lay ftill in bed mufing upon his wondrous
dream ; concerning which, he informs the
reader, that, if there be anything in it which
feems to favour of vanity or untruth, it muft
be taken as the ftraw and the chaft" is with
wheat, and the whole fo lifted that the good
and true may remain and be remembered,
whilft the light and worthlefs is forgotten and
difmiifed ; and, finally, he concludes by re-
commending his work to all thofe who, like
good winnowers, are (killed in feparating re-
ality from error, and truth from faliehood.

In the Pilgrim's Progrefs, Chriftiun and
Hopeful 2.1^ defcribed as at once entering into
that perfeft peace, and rell, and joy which
" eye hath not feen, nor ear heard, neither
have entered into the heart of man to conceive,
the things which God hath prepared for them
that love him."*

" Now, upon the bank of the river, on the
other fide, they faw the two fhining men again,
who there waited for them ; wherefore, being
come up out of the river, they faluted them,
faying, • We are miniftering fpirits, fent forth
to minifter for thofe that fhall be heirs of fal-
vation.' Thus they went along towards the
gate. Now you muft note that the city flood
upon a mighty hill ; but the pilgrims went up
that hill with eafe, becaufe they had thefe two
men to lead them up by the arms ; aljo they
had left their mortal garments behind them in
the river ; for though they went in with them,
they came out without them. They, there-
fore, went up here with much agility and
fpeed, though the foundation upon which the
city was framed was higher than the clouds.

* * * The talk they had with the (hining ones
was about the glory of the place, who told
them that the beauty and glory of it was inex-
preffible. ' There,' faid they, ' is the Mount
Zion, the heavenly Jerufalem, the innumerable
company of angels, and the fpirits of juft men
made perfedl.'' You are going now,' faid they,

• to the Paradife of God, wherein you Ihall fee
the tree of life, and eat of the never-fading

fruits thereof; and when you come there you
fhall have white robes given you, and your
walk and talk fhall be every day with the King :
even all the days of eternity ! '^ There you fhall
not fee again fuch things as you faw when you
were in the lower region upon the earth — to
wit, forrow, ficknefs, affiiftion, and death —
for the former things are pafTcd away."* You
are going now to Abraham, to Ifaac, and Ja-
cob, and to the prophets ; men that God hath
taken away from the evil to come, and that
are now refting upon their beds — each one
walking in his righteoufnefs.'^' The men then
afked, ' What mufl we do in the holy place ?'
To whom it was anfwered, ' You muft there
receive the comfort of all your toil, and have
joy for all your forrow ; you muft reap what
you have fown, even the fruit of all your
prayers, and tears, and fufFerings for the King
by the way.' In that place you muft wear
crowns of gold, and enjoy the perpetual fight
and vifions of the Holy One — for there you
fliall fee Him as He is.s There, alfo, you
fhall ferve Him continually, with praife, with
fhouting, and thankfgiving, whom you defired
to ferve in the world, though with much diffi-
culty, becaufe of the infirmity of your flefh.
There your eyes fhall be delighted with feeing,
and your ears with hearing, the pleafant voice
of the mighty One. There you fhall enjoy
your friends again, that are got thither before
you ; and there you fhall with joy receive
even every one that follows into the holy place
after you.' * * * Now when they were
come up to the gate, there was written over
it, in letters of gold, ' Blefled are they that do
his commandments, that they may have right
to the tree of life, and may enter in through
the gates into the city.'''

" Then I faw in my dream that the fhining
men bid them call at the gate, the which,
when they did, fome from above looked over
the gate — to wit, Enoch, Moles, and Elijah,
&c. — to whom it was faid, ♦ Thefe pilgrims
are come from the city oi DeftruHion, for the
love that they bear to the King of this place.'

I Cor. ii.

^ Heb. xil. 22-
24.

■^ Rev. ii. 7 ; iii.
4; xxi. I.

'' Ifaiah Ixv. 16.

^ Jiaiaji Ivii. I, 2.

'Gal.

1 John 1

<.ev. XXII, 24.

Ivi

appendix.

' Ifaiah ;

ORcv.

.13,14.

AaJ then the pilgrims gave in unto them each
man his certificate, which they had received
in the beginning ; thofe, therefore, were car-
ried in to the King, who, when He had read
them, faid, ' Where are the men V To whom
it was anfwered, ' They are Handing without
the gate.' The King then commanded to
open the gate, 'That the righteous nation,'
faid He, ' that keepeth truth, may enter in.'"

" Now I faw in my dream that thefe two
men went in at the gate ; and lo, as they en-
tered, they were transfigured ; and they had
raiment put on that fhone like gold. There
was alfo that met them with harps and crowns,
and gave them to them ; the harps to praife
withal, and the crowns in token of honour.
Then I heard in my dream that all the bells
in the city rang again for joy ; and that it was
faid unto them, ' Enter ye into the joy of
your Lord.' I alfo heard the men themfelves,
that they fang with a loud voice, faying,
' Bleffing, honour, glory, and power, be to
Him that fitteth upon the throne, and to the
Lamb for ever and ever.'"''

Thcfc lines at the conclufion of Bunvan's

Dream ftiow how fimilar are the metaphors

employed both by himftlf and Dc Guileville

in their parting addreffes to the reader : —

Now, reader, I have told my dream to thee ;

See if thou canft interpret it to me.

Or to thyfelf, or neighbour ; but take heed

Of mifinterpreting; for that, inftead

Of doing good, will but thyfelf abufe :

By mifinterpreting evil eniucs.

Take heed alfo that thou be not extreme

In playing with the outllde of my dream;

Nor let my figure or fimilitude

Put thee into a laughter or a feud.

Leave this for boys and fools ; but as for thee.

Do thou the fubftance of the matter fee.

Put by the curtains, look within my veil ;

Turn up my metaphors, and do not fail

There, if thou fcekell them, fuch things to find

As will be helpful to an honell mind.

What of my drofs thou findeil there be bold

To throw away, but yet preferve the gold.

What if my gold be wrapped up in ore .'

None throws away the apple for the core.

But if thou flialt call all away as vain,

I know not but 'twill make me dream again.

Appendix.

Ivii

The following ExtraSls on the glories of the New ferufalem are quoted from Hymns
■written at three different periods : — The firjl by St. Bernard, {to whom reference is made
in De Guileville's poem,) a.d. iioo. Thefecondis taken from a Chap-book ' in the Britijh
Mufeuin, (1078 k I 7,) to which no date is prefixed. The third is by a well-known modern
Author, who has kindly permitted its infertion.

HYMN.

RIEF life is here our portion.
Brief forrow, fliort-lived care :
The life that knows no ending.
The tearlefs life is there.
O happy retribution.

Short toil, eternal reft !
For mortals and for finners

A manfion with the bleft !
That we fhould look, poor wanderers.

To have our home on high.
That worms fhould feek their dwellings

Beyond the ftarry fcy.
So now we fight the battle,

And then we wear the crown
Of full and everlafting

And paffionlefs renown.
There God, our King and Portion,

In fulnefs of his grace.
Shall we behold for ever.

And worfhip face to face.
To thee, O dear, dear country.

Mine eyes their vigils keep :
For very love beholding

Thy happy name they weep.
O one, O only manfion !

O paradife of joy !
Where tears are ever banifhed,

And fmiles have no alloy :
Befide thy living waters

All plants are, great and fmall ;
The cedar of the foreft.

The hyflbp of the wall.
With jafper glow thy bulwarks.

Thy ftreets with emeralds blaze ;

The fardius and topas

Unite in thee their rays :
Thy agelefs walls are bounded

With amethyft unpriced ;
Thy faints build up its fabric.

And the Corner-ftone is Chrift.
Thou haft no fhore, fair ocean !

Thou haft no time, bright day !
Dear fountain of refrefhment.

To pilgrims far away !
Upon the Rock of Ages,

They raife thy holy tower;
Thine is the viftor's laurel.

And thine the golden dower,
Jerufalem the golden !

With milk and honey bleft.
Beneath thy contemplation.

Sink heart and voice oppreft :
I know not, O I know not.

What focial joys are there !
What radiancy of glory !

What light beyond compare !
And when I fain would ling thee.

My fpirit fails and faints ;
And vainly would it image

The aflembly of the faints.
They ftand, thofe halls of Zion,

Conjubilant with fong.
And bright with many an angel,

And many a martyr throng :
The Prince is ever in them ;

The light is aye ferene ;
The paftures of the bleifed

Are decked in glorious fheen.

' See f. 2.

Iviii

Appendix.

There is the throne of David,

O that my forrows had an end.

And there, from toil releafed.

thy joys that I might fee !

The fhout of them that triumph.

No pains, no pangs, no bitter griefs.

The fong of them that feaft :

no woful night is there ;

And they, beneath their Leader,

No figh, no fob, no cry is heard.

Who conquer'd in the fight.

no willaway nor fear.

For ever and for ever

Jerufalem the city is

Are clad in robes of white.

of God our King alone ;

Jerufalem the radiant !

The Lamb of God, the light thereof.

The glory of the eleft !

fits there upon the throne.

O dear and future vifion.

Ah ! God, that I Jerufalem

That eager hearts expeft :

with fpeed may go behold ;

E'en now by faith I fee thee.

For why .^ tlie pleafures there abound

E'en now thy walls difcern ;

with tongue cannot be told.

For thee my thoughts are kindled.

Thy turrets and thy pinnacles

And ftrive, and pant, and burn.

with carbuncles doth fliine ; i

O land that feeil no forrow !

With jafper, pearls, and cryfolyte.

O ftate that fear'ft no ftrife !

furpaffing pure and fine.

O princely bowers ! O land of flowers !

Thy houfes are of ivory ;

O realm and home of life!

thy windows chryftal clear ;

St. Bernard.

Thy ftreets are laid with beaten gold,

where angels do appear.
Thy walls are made of precious Hones,

THE NEW JERUSALEM.

thy bulwarks diamond fquare ;

O MOTHER, dear Jerufalem,

Thy gates are made of orient pearl, —

when fliall I come to thee ?

O God ! if I were there.

When fliall my forrows have an end ?

Within thy gates nothing can come

thy joys when fliall I fee .?

that is not pafling clear ;

O happy harbour of God's faints!

No fpider's web, no dirt, no dull,

O fweet and pleafant foil !

no filth may there appear.

In thee no forrow may be found,

Jehovah, Lord, now come, I pray.

no grief, no care, no toil.

and end my grief and plaints :

In thee no ficknefs is at all.

Take me to thy Jerufalem,

no grief, no toil, no care ;

and place mc among the faints :

There is no death, nor ugly fight.

Who there are crown'd with glory great,

but life for evermore.

and fee God face to face.

No dimning clouds o'erfliadow tlice.

They triumph all, and do rejoice.

no dim nor darkfome niglit ;

moll happy is their cafe.

For every foul fliines as the fun,

But we wlio are in baniflimcnt

for God himfcif gives light.

continually do moan ;

There lull nor lucre cannot dwell —

We figh, \vc mourn, we fob, wc weep.

there envy bears no fvvay ;

perpetually we groan.

There is no hunger, third, nor heat.

Our fwectncfs mixed is with gall.

but plcafurc every way.

our picafiircs are but pain;

Jerufalem, Jerufalem I

Our joys are not worth looking on, |

would God 1 Were in ihcc !

our forrows flill remain.

Appendix.

lix

But there they live in fuch delight.

Old Simeon and Zachary

fuch pleafure, and fuch play.

have not their fongs to feek.

That unto them a thoufand years

There Magdalen hath left her moan,

feem but as yefterday.

and chearfully doth fing,

O my fweet home, Jerufalem,

With all bleft faints, whofe harmony

thy joys when fhall I fee ?

through every ftreet doth ring.

Thy King fitting upon his throne.

Jerufalem, Jerufalem !

and thy felicity.

thy joys fain would I fee ;

Thy vineyards and thy orchards.

Come quickly. Lord, and end my grief.

fo wonderfully rare.

and take me home to thee.

Are furnifh'd with all kinds of fruits.

O plant thy name in my forehead,

moll beautiful and fair.

and take me hence away.

Thy gardens and thy goodly walks

That I may dwell with thee in blefs, {jic,)

continually are green ;

and fing thy praifes ay !

There grow fuch fweet and pleafant flowers.

Jerufalem, the happy throne,

as no where elfe arc feen.

Jehovah's throne on high ;

There cinnamon and fugar grows ;

O facred city, queen and wife

there nard and balm abound ;

of Chrift eternally!

No tongue can tell, no heart can think.

O comely queen, with glory clad.

what pleafures there are found.

with honour and degree.

There neftor and ambrofia fpring.

All fair thou art, excelling bright.

the mufk and civet fweet ;

no fpot is found in thee !

There many a fine and dainty drug

I long to fee Jerufalem,

is trodden under feet.

the comfort of us all ;

Quite thro' the ftreet, with pleafant found.

For thou art fweet and beautiful.

the blood of life doth flow ;

no ill can thee befal.

Upon the bank, on ev'ry fide.

In thee, Jerufalem, I fay.

the Tree of Life doth grow.

no darknefs dare appear ;

Thefe trees each month do yield their fruit.

No night, no fliade, no winter foul.

for evermore they fpring ;

no time doth alter there.

And all the nations in the world

No candles need, no moons to fhine.

to thee their honours bring.

no glittering ftars to light.

Jerufalem, God's dwelling place.

For Chrift, the Sun of Righteoufnefs,

full fore I long to fee ;

for ever ftiineth bright.

O that my forrows had an end.

A Lamb unfpotted, white and pure.

that I might dwell with thee !

to thee doth ftand in lieu

There David ftands, with harp in hand.

Of light fo great ; the glory is.

into the heavenly choir.

thy heavenly King to view ;

A thoufand times that man was bleft

He is the King of kings, befet

who might this mufic hear.

in midft his fervants right.

There Mary fings Magnificat,

And they his happy houfehold all

with tunes furpafling fweet;

do ferve him day and night.

And all the virgins bear their part.

There, there the quire of angels bright.

fitting around her feet.

there the fupernal fort

Te Deum doth St. Ambrofe fing,

Of citizens, who hence are freed

St. Auftin doth the like ;

from danger's deep refort.

Appendix.

There be the prudent prophets all.

Which I with thee, before the world

th' Apoftles, fix and fix.

was laid, in perfeft ways

The glorious mart}'rs in a row.

Have had, from whence the bleffed fun

and confefTors betwixt.

of glory doth arife !

There doth the crew of righteous men

Again, if any man will ferve.

and matrons all confift.

then let him follow me ;

Young men and maids who here on earth

That where I am, be thou right fure.

their pleafiires did refill.

there fliall my fervant be.

The fheep and lambs that hardly 'leapt

And ftill if any man loves me.

the fnares of death and hell,

him loves my Father dear.

Triumph in joy eternally.

Whom I do love, to him myfelf

whereof no tongue can tell ;

in glory fhall appear."

And though the glory of each one

Lord, take away my mifiries.

doth differ in degree.

that there I may be bold.

Yet the joy of all alike.

With thee, in thy Jerufalem,

and common as we fee.

thy glory to behold ;

There love and charity do reign.

And fo in Zion fee my King,

and Chrifl is all in all.

my love, my Lord, my all —

Whom they moll perfedly behold,

Whom now as in a glafs I fee.

in glory fpiritual.

then face to face I fliall.

They love, they praife, they praifc, and love.

O blefled be the pure in heart.

they holy, holy, cry ;

their Sovereign they fliall fee !

They neither toil, nor faint, nor end.

O ye moll happy heavenly wights

but laud continually.

which ot God's houfehold be I

O happy thoufand times were I,

O Lord, with fpeed diffolve my bonds,

if, after wretched days.

thofc gins and fetters flrong ;

I might with liftcning ears conceive

For I have dwelt within the tents

thefe heavenly fongs of praife.

of Kedar overlong !

Which to th' eternal King arc fung.

Yet once again I pray thee. Lord,

by heavenly wights above :

to guard me from all ftrife ;

By facred fouls and angels fwcet,

Thus to thy hill I may obtain.

to praife the God of love !

and dwell there all my life.

Oh, palling happy were my ftate,

With cherubin, and feraphin.

might I be worthy found

and holy fouls of men.

To wait upon my God and King,

To fing thy praife, of Lord of hofts.

his praifcs there to found.

for evermore. Amen.

And to enjoy my Chrill above,

his favour and his grace.

THE SEEN AND THE UNSEEN.'

According to his promife made.

which here I interlace :

ON TUli GREAT EXHlBniON, 1851.

" O Father dear," faid he, " let them,

Ha ! yon burft of cryftal fplendour !

whom thou haft given of old

Sunlight, llarlight, blent in one ;

To mc, be there where fo I am.

Starlight (ct in arflic a/.ure,

my glory to behold,

Sunlight lioin the burning '/.one!

' Vide " Hymns of F-iith and I

lope," by Horatius Bonar, D. D.

Appe7idix.

1X1

Gold and filver, gems and marble,

All creation's jewelry.
Earth's uncovered wafte of riches —
Treafures of the ancient fea.

Heir of glory.
What is that to thee and me ?
* ' * *f #

What to that for which we're waiting.

Is this glittering earthly toy ?
Heavenly glory, holy fplendour.

Sum of grandeur, fum of joy.
Not the gems that time can tarnifh.

Not the hues that dim and die.
Not the glow that cheats the lover.

Shaded with mortality.
Heir of glory.

That fhall be for thee and me !

Not the light that leaves us darker.

Not the gleams that come and go.
Not the mirth whofe end is madnefs.

Not the joy whofe fruit is woe ;
Not the notes that die at funfet.

Not the fafhion of a day ;
But the everlafting beauty.

And the endlefs melody.
Heir of glory.

That fhall be for thee and me !

City of the pearl-bright portal ;

City of the jafper wall ;
City of the golden pavement;

Seat of endlefs feftival.
City of Jehovah, Salem,

City of eternity.
To thy bridal-hall of gladnefs.

From this prifon would I flee.
Heir of glory.

That (hall be for thee and me !

Ah ! with fuch ftrange fpells around me,
Faireft of what earth calls fair.

How I need thy fairer image.
To undo the fyren fnare !

Left the fubtle ferpent-tempter
Lure me with his radiant lie ;

As if fin were fin no longer,
Life were no more vanity.

Heir of glory.
What is that to thee and me .'

Yes, I need thee, heavenly city.

My low fpirit to upbear ;
Yes, I need thee — earth's enchantments

So beguile me with their glare.
Let me fee thee, then thefe fetters

Break afunder, I am free ;
Then this pomp no longer chains me ;

Faith has won the viftory.
Heir of glory.

That fhall be for thee and me !

Soon where earthly beatity blinds not.

No excefs of brilliance palls,
Salem, city of the holy,

We fhall be within thy walls!
There, befide yon cryflal river.

There, beneath life's wondrous tree,
There, with nought to cloud or fever, —

Ever with the Lamb to be I
Heir of glory.

That fhall be for thee and me !

It may be intercfting to fome of our readers
if wequote a letter from a Syrian gentleman who
remarked that the tranflation of the "Pilgrim's
Progrefs" into Arabic had done more good in
Syria than any book, except the Bible ; the
parabolical mode of inftrudlion of our Saviour
being the natural form of expreffion in that
country.

"You defire me," he writes, " to relate to
you a few fafis connefled with the Arabic Pil-
grim's Progrefs ; I fhall try to do fo in this
note, in the feweft words poffible.

" The book was firft tranflated for the
' Church Miffionary Society,' by a firft-rate
Arabic fcholar, a native of Mount Lebanon,
and printed at their Arabic printing prefs, at
Malta. It was extenfively read, wherever the
Arabic language was fpoken.

" Soon after the breaking up of the miffion

at Malta, it became fcarce, and another edition
was called for.

" The American Miilionaries, in Syria, had
the book then re-tranflated, (by another native
of Mount Lebanon,) and, by the help of the
firft tranflation, made of it a very good new
edition. They put this new copy into the
hands of one of the bell Arabic fcholars and
poets (a native of Mount Lebanon alfo), who
correfted it and faw it ' through the prefs.'

" The book has now become a claffical one.
It is read in all the American fchools through-
out Syria. Copies of it have gone into Arabia,
Mefopotamia, India, Egypt, and the Coaft of
Barbary.

" During my firft vifu to England, I had
the curiofity to go to Blackwall, to fee the
Niger Expedition, which was then fitting up
for the heart of Africa ; and on going into the
firft cabin of one of the fteamers, I faw all its
ftielves filled with Arabic books. On afking
the MifTionary (Muller), who was then accom-
panying the e-xpedition, why they took Arabic
books with them, he anfwered me, that the
Arabic was the medium of communication
with the natives : and that the Arabic cha-
rafters were ufed in all the interior of Africa,
even when the language fpoken by the tribes
was not Arabic. Many copies of the Pil-
grim's Progrcfs were on the fhelves.

" The book being full of figurative language,
and allegorical cxpreffions, has had a great
hold on the mind of the fimplc people in the
Eaft.

" I was fpending, not many years ago, a
fliorttimcat Hafbaya.a town in Anti-Lebanon,
fevcral thoufand feet higher than tiic level of
the fea. I took a ride one fine afternoon to
the top of the hills that overlook the town
and country. As I wandered amongft the
vineyards, admiring the beauty of the bold
and majeftic fcenery, the ' Watchman ' came
down, and afkcd me to go up and fit with
him in his bower ; adding, that the view from
it was the beft in the neighbourhood.

" I muft, however, explain to you what a

' watchman ' and a ' bower ' are. The vine-
yards in Syria cover many acres of land. The
vines either lie on the ground, are fupported
by poles, or run up, and twine themfelves
round high trees. The fields being very ex-
tenfive, and the land quite cheap, there are, of
courfe, no hedges to the vineyards ; the bear,
the hyxna, the fox, and the dog, are very fond
of grapes — and the vifu of any of thefe animals
to a vineyard cofts the owner a bafket of grapes.
Although ftrangers are never moleftcd if they
help themfelves to the grapes ai they pafs by a
vineyard, yet the people of the village are not
allowed that privilege. To watch then, over
tame and wild depredators, town and foreft
vifitors, the owners appoint a ' Watchman^
during the feafon of the grapes. — See Ifaiah v.

I, 2.

" The ' Watchman ' felefts a large tree,
generally an oak, on the top of the higheft hill.
He then lays poles on the centre of the branches
of the tree, and ties them with cords, &c. and
placing boards over thefe poles, and then cover-
ing the whole with other branches, he fpreads
his mat and bed on the boards, and in this
bower he eats, drinks, watches, and lleeps,
day and night.

" Thefe men have fuch a good ear, afliftcd
by a clear flcy and pure atmol'phere, that they
can hear the leaft found, and with a rifle, th^
arc, indeed, not to be defpifed. By fuch a
' watchman ' I was invited, and into fuch a
bower I afcendcd.

" As I fat on the bed, admiring the fcenery
that was before me, I looked round mc and
faw fome Arabic books, one of which was well
ufed. I took it up; it was the ' Pilgrim's
Progrefs.' ' You may well afk,' faid Nicola
to mc, ' why this book is well ufed, more fo
than the others. You know that on becoming
a Protcftant what perfccution I endured — how
often I was hunted down, like a wild bcaft —
how my wife deferted mc for her father's houfc
— how my two daughters were taken to my
brother's home, to prevent their being con-
taminated by my principles. Well, this book

Appendix.

Ixiii

was a comfort to me during my troubles.
The man who wrote it feemed to have had
juft fuch a perfon as me before him. Then,
in my folitude, nothing is more cheering than
to read it early at morn and late at night.
Such a book was never made for you men,
who live in cities — who are ambitious, rich,
and luxurious ; but / who live in this tree,
for three months in the year — I fee the fun
rife in majefty in the morning, and go down
in power in the evening ; I fee the moon ap-
pear in glory, and fet in fplendour — with
Anti-Lebanon for my habitation — and Le-
banon, Hermon, and lulan round about me :
while the Jordan, taking its fource at my feet,
winds its way into the lakes of Huleih, Tibe-
rias, and Lot, till they all vanifh in the dif-
tance. I have need of fuch a book — I can
underftand it I '

" Poor Nicola afked me, two years after,
to go and fee him at home. There were his
wife, and two daughters. ' We live now,'
faid he to me, ' together, and in peace ; but
the people often caufe us trouble. They are
always trying to throw difcord amongft us.
You know my daughters can now read ; and
they often read the Pilgrim's Progrefs. '

" I called frequently at the cell of an old
monk at Beirut, to pafs an hour in difputation
and friendly talk — and often faw him read the
' Pilgrim's Progrefs.' ' I am ftill of opinion,'
he would fay to me, ' that it is better not to
marry. See what trouble this man had with
his wife and family. I am alone — / have no
trouble, becaufe I have neither wife or child-
ren — I read this book during the long winter
evenings and feel quite delighted to think that
your Proteftant friends have at leajl one good
book to offer us. I really think that our friends,
the Roman Catholic Priefts, are wrong ; for,
in forbidding their people in this country to
read Proteftant books, they (hould have made an
exception of the Pilgrim's Progrefs.' I really
loved the man becaufe he was fincere in being
attached to the doftrines of the orthodox
church.

" Not far from him lived another monk,
young, handfome, and intelligent. He is one
of the few amongtt the Clergy, in Syria, who
have liberal and enlightened views ; defire to
fee the old Churches fhake off their floth, and
take up the caufe of Evangelical religion and
general education. I have often feen him read
the ' Pilgrim's Progrefs,' and heard him fay,
that if he had the influence and the power he
would make all the people ftudy it. I have
juft heard from a mutual friend that this good
gentleman has been promoted to the Bifliopric
of Tarfus. My friend wifhes me to write
and congratulate him on this promotion.

" I am quite fure that this new bifhop will
behave like a true Chriftian, and will do much
good in his new fphere of aftion. Dear Ge-
rafimus 1 may you never forget the long con-
verfations we often held together; and may
you be like Paul of Tarfus, a blefling to that
part of Syria.

" I have feen another man day and night
turn over the leaves of this book. I had given
him the firft tranflation when it was firft
printed, I brought him the new edition as
foon as it came out. I faw this old man read
it to his old partner in life, during the long
winter nights ; and when I returned late from
fome evening party, I found him with the
book in his lap, reading, (and fmoking at the
fame time,) waiting for me. ' I could fit up,'
he would fay, ' the whole night reading it.
I know the Arabic of the old edition is not fo
good as the new one ; it has many defefts,
but I like it as an old friend. I like the new
one for a change. This world is fo full of
wickednefs — we live in fin, and the very breath
we draw is fo polluted with evil, that it is well
we can, at home and alone, commune with
the fpirits of good men who have departed in
peace.' This man was my own Father.
" Antonius Ameuny."

The following curious pafiage, extrafted
from a well-known periodical, fhows the quaint
form which the " allegory " fometimes took.

Ixiv

Appendix.

" Of the univerfal tafte for allegory in the
middle ages, we are furnifhed with a curious
illuftration by M. Jubinal, in his elegant pub-
lication of ' Les anciennes tapijferies hiftoriies^
in the fpecimen he gives from the tapeftry of
Nancy, faid to have been taken from the tent
of Charles le Temeraire in 1477. In the firft
compartment, three boon companions. Dinner,
Supper, and Banquet, meet with a company
oi tons vii'ants, called Bonne-Compagnie, Ac-
coujlumance, Paffe-tcmps, Gourmandie, Fr'uin-
dife, Ifc. whom they invite to their hojiels.

" In the iecond compartment they are re-
prefented at the hotel of Dinner ; but at this
performance Supper and Dinner take umbrage,
and confpire againft the convives: in the next
compartment, whilft at Supper's hall the guefts
are fuddenly attacked by the hired aflaffins.
Gout, Cholic, tifr. but they make their efcape,
and are purfued by Supper, who bruifes many
of them with his club. They next repair to
the hall of Banquet, where, in the midft of
their feftivities, they are fuddenly attacked by
a troop of ugly women, armed with lliarp
knives, named Apoplexy, Paralyfis, Epilepfy,
Pleurij'y, Dropfy, isfe. The feafters arc now
flaughtered without mercy, and only a few
efcape from the hands of the affaflins. Thefe
fly for aid to Lady Experience, who decides
that the two companions. Supper and Banquet,
(hall be fcparatcd.

" In the remaining portions of the tapeilry.
Supper and Banquet are made prifoners, and
carried for judgment before Dame Experience
and her counfellors Galen, Tpocras, Avicenna,
and Averrois, who pafs fentencc of death upon
Banquet, whilft Supper is condemned to have
her arms bound, and never to approach the
dwelling of Dinner nearer than three leagues.
The laft of the compartments rcprcfcnts the
execution of the fentencc." — Gent. Mag. Dec.
1842.

In an American ncwfpapcr, entitled " The
Chriftian Advocate and Journal," dated Aug.
9, 1843, the following fatirc appeared on the
modern fafliionablc facilities of getting to hea-

ven, called " The Celejiial Railroad," by
Nathaniel Hawthorne.

The writer fuppofes that in a dream he
vifits the populous city of Deftrullion, from
which the public-fpirited inhabitants had re-
cently eilablifhed a railroad to the Celeftial
City. His curiofity induces him to vifit the
ftation-houfe, and there he had the good for-
tune to meet with a gentleman of the name of
Mr. Smooth-it-atvay, a direftor of the railroad
corporation, and one of its largell llockholders.

The vehicle rattles through the city, and at
a Ihort dillance paffes over a bridge of elegant
conftruftion. On both fides are fccn a great
quagmire. This Mr. Smooth-it-away informs
him is the famous Slough of Defpond, and the
bridge is that which the engineers have con-
ftrudled acrofs the bog, by throwing in, for a
foundation, books of morality, French philo-
fophy.and German rationalifm, works of Plato,
Confucius, and Buddha, to make the paflagc
agreeable to pilgrims — " yet, in fpitc of Mr.
Smooth-it-away' s aiTurances of its folidity, (fays
the dreamer,) I fhould be loth to crofs it in a
heavy omnibus, if each paflenger had as heav}-
luggage as that gentleman and myfelf.

" The fpacious ilation-houfe is ercded on
the fite of the little wicket-gate, which old pil-
grims recolleft rtood acrofs the highway, and
by its inconvenient narrownefs was a great
obftrudion to the traveller of //^vrf/ w/Wand
expanfive ftomach. It would have done Bun-
yan's heart good to fee the number of paflengers
and the favourable change the community had
undergone relative to the celcilial pilgrimage.
No more lonely ragged men, with huge bur-
dens on their backs, hooted after by the whole
city ; but parties of the firft gentry fcttingout
for the Celeftial City, as if the pilgrimage were
a fummcr tour. The convcrfation was full of
tafte about politics, fafliions, and amufcments,
and though religion was doubtlefs the main
thing at heart, it was taftcfully thrown into
the background. An infidel would have found
nothing to fliock his fenfibility.

A great convenience of this new method of

Appendix.

JXV

pilgrimage was, that our enormous burdens,
inftead of being carried on our (houlders, as of
old, were all fnugly depofited in the baggage-
waggon ! The ancient feuds between Prince
Beelzebub and the keeper of the wicket-gate
have been appeafed, and fome of the Prince's
fubjefts are employed about the ftation carrying
baggage, collefting fuel, and feeding the engines.

" Greatheart refufed to be hreakfman,
(ftoker,) but went to the Celeftial City in a
huff ; and fo the diredlors chofe a more ac-
commodating man, whom you will probably
rccognife at once." The locomotive appears ;
and, to the ailonilhment of the dreamer, it is
Apollyon himfelf, Chrijiian's old enemy, ftill
breathing fire and fmoke through his nortrils,
induced to become the company's chief con-
duftor.

They overtake two old-faftioned pilgrims,
trudging it on foot, whom they laugh at, and
ApoHyon envelopes them in an atmofphere of
fcalding iteam.

The Interpreter''! Houfe is not one of the
company's ftations ; and the paflengers were
glad to pafs fo quickly by the crofs and fepul-
chre, where Chriftiiin loft his burden, for they
poflefled fuch a rich colleftion of favourite
habits that they exulted in the fafety of their
baggage, which they hoped would not be out of
fafhion in the polite circles of the celeftial world !

To facilitate the paflage of the Hill Diffi-
culty, a fpacious tunnel has been conftrufted
through the heart of this rocky mountain, and
the materials from the heart of the hill have
been employed in filling up the Valley of
Humiliation !

'"A wonderful improvement indeed !' faid
one of the paflengers, 'yet I fhould have been
glad to vifit the Palace Beautiful, and be in-
troduced to thofe charming young ladies Pru-
dence, Piety, and Charity, and the reft.'
' Young ladies !' cried Mr. Smooth-it-away,
as foon as he could fpeak for laughing, ' why,
my dear fellow, they are old maids, every
one of them — prim, ftarched, dry, and angular
— and not one of them, I will venture to fay.

has altered the fafhion of her gown fince the
days of Chrijli.an's pilgrimage.' " So the tra-
veller confoles himfelf for the difappointment.
" Apoll-jon was now putting on the fteam at
a prodigious rate, anxious to get overtheground
where he had fo difaftroufly encountered
Chrijlian. Confulting Mr. Bunyan's road-
book I found we were fall approaching the
Valley of the Shadozu of Death, into which
doleful region I trembled to plunge at the
prefent accelerated fpeed, and I told my ap-
prehenfions to Mr. Smooth-it-atvay ; but he
aflured nie it was as fafe as the beft railroad
in Chriftendom. At this moment we fhot
into the dreaded valley, and my palpitations
were calmed on finding that the engineers, to
difpel the gloom and fupply the defeft of cheer-
ful funftiine, had colledled the inflammable
gas into pipes, and thus eftablifhed a quadruple
row of lamps along the whole paflage! But
this radiance, hurtful to the eyes, glared upon
the vifages of my fellow paflengers ; and, as
compared with natural day-light, there is the
fame diff'erence as between truth and falfehood.
Here the fear of running ofi^the track, befide
which was the bottomlefs pit, made my heart
quake — for the noife of the train reverberated
like thunder through the valley, and foon there
followed a tremendous fliriek, careering along
the valley, as if a thoufand devils had burft
their lungs to utter it : but this proved only
to be the whittle of the engine to announce
our arrival at a ftation !

" Rattling onward again, we at length made
our efcape from the valley and its lurid lights,
at the end of which is the cavern where, in
John Bunyan's time, dwelt two cruel giants,
called Pope and Pagan. But thefe old troglo-
dytes are no longer there, and the cave is now
occupied by another terrible giant, a German
by birth, called the giant Tranjcendentalifl ;
but as to the form or features of this huge
mifcreant, neither he for himfelf, nor anybody
for him, has ever been able to defcribe. As
we ruflied by the cavern's mouth we caught
a hafty glimpfe of him — he looked much like

Appendix.

a heap of fog and dufkinefs. He fhouted after
us, but we could not underftand his lingo.

" Late in the day the train thundered into
the ancient city of Fanity, where the fair is
ftill at the height of profperity-, and the new
railroad brings with it a great influxof ftrangers.

"IftheChriftian readerhavehad no accounts
of the city fince Bunyan's time, he will be fur-
prifed to hear that now almoft every ftreet has
its church, and the reverend clergy are held in
high reverence — and well do they merit this
high eftimation — for their maxims of wifdom
and virtue come from as deep a fource as thofe
of the fageft philofophers of old. I need only
mention the diftinguiflied names of the Rev.
Mr. ShaUozo-dcep, the Rev. Mr. Clog-the-
fpirit, the Rev. Dr. Wind-of-Do8rine, i£c.
The labours of thefe eminent divines diffufe
an homogeneous erudition. Literature is ethe-
realized ; knowledge depofits all its heavier
particles and exhales into a found, which fteals
into the ever-open ears of their auditors. Thefe
ingenious methods conllitute a fort of ma-
chinery by which thought and ftudy arc done
to everybody's hand, whiUl another fpccics of
machine is employed for the manufadlurc of
individual morality. All thefe wonderful im-
provements in ethics, religion, and literature,
being made clear to my comprehcnfion by
Mr. Smooth-it-azoay, infpired me with a vaft
admiration of Vanity Fair.

" It is true that, while loitering through the
bazaars, feme of the purchafers, I thought,
made very foolifli bargains. Some fpent a
fplcndid fortune in the purchafe of difcafes,
and a heavy lot of repentance on a fuit of rags.
There was a fort of (lock or fcrip, much in
demand, called confcicncc, which would pur-
chafe anything. Indeed, iaw commodities
could be bought without paying a heavy fum
in this particular ftock, which was the only
thing of permanent value ! Tradls of land,
and golden manfions, fituatcd in the Cclcllial
City were bartered, at very difadvantageous
rates — for a few years' leafe of fmall, difmal,
inconvenient tenements in Vanity Fair.

" The place began to feem like home ; but I
was at length reminded of the idea of purfuing
my travels to the Celellial City by the fight
of the fame pair of fimple pilgrims at whom
we had laughed fo heartily when Apollyon
puffed fmoke and fteam into their faces."

Thefe pilgrims, whofe names are Mr. Stick-
to-the-right, and Mr. Go-thc-old-viay, rcmon-
ftrated with the railroad traveller, and warned
him that the whole concern was a bubble and
delufion ; that he might travel upon it all his
lifetime without ever getting beyond the limits
oi Vanity Fair ; that the Lord of the Cclejiial
City had refufed, and ever would refufe, to
grant an aft of incorporation for the railroad.
Wherefore, every perfon who buys a ticket
muft expeft to lofe his purchafe-money —
which is the value of his own foul!

" ' Pooh ! Nonfenfe !' faid Mr. Smooth-it-
away, dragging me away ; ' thefe fellows
ought to be indiftcd for a libel. If the law
flood as it once did in Vanity Fair, we fliould
fee them grinning through the iron bars of the
prifon window.'

" This incident made a confiderable impref-
fion upon my mind, and another ftrange thing
troubled me : amid the occupations or aniufe-
ments of the Fair, nothing was more common
than for a perfon — whether at a feall, theatre,
or church, or trafficking for wealth or honours
— fuddcniy to vanilli like a foap-bubble, and
be never more feen of his fellows. And fo
accuftomed were they to fuch accidents, that
bufincfs went on as if nothing had happened !

" Finally, however, I relumed my journey
with Mr. Smoolh-it-azvay by my fide. A
little beyond thcfuburbs of Vanity wc rapidly
pafTcd the ancient filver mine of which Dcmat
was the firfl difcovcrcr, and which is now
wrought to greater advantage than ever ; and
a little further onward, the fpot where Lot's
wife flood as a pillar of fait, but which curious
travellers have carried away piecemeal.

" The next remarkable objcft was a large
edifice, formerly the calUc of the redoubted
giant Dcfpair, but fincc his dcalh, Mr. Flimfy-

Appendix,

Ixvii

faith has repaired it fo flimfily as a houfe of
entertainment that I feared it would fome day
thunder down on the heads of the occupants.
' We (hall efcape, at all events,' faid Mr.
Smooth-it-away, ' for Apollyon is putting on
the fleam again.' " The road now plunged
into a gorge of the Delegable Mountains —
but a drowfinefs came over the pafTengers as
they pafled over the enchanted ground, but
they awoke as they arrived at the final ftation
in the pleafant land of Beu/ah ; and here
Apollyon outdid himfelf in fcrewing out of the
whiftle of the fteam-engine the moft infernal
founds and uproar, that the difcord muft have
reached to the celeftial gates. " This horrid
clamour ftill rang in our ears when a thoufand
inftruments of mufic feemed to announce, in
an exulting ftrain, the approach of fome illuf-
trious hero who had fought a good fight and
won a glorious vidlory. This, we found, was
to welcome the two poor pilgrims we had in-
fulted, on our way, and at Vanity Fair, with
taunts and gibes ! ' I wifh we were as fecure
of a good reception,' faid I; but my friend
anfwered, ' Never fear, never fear ! Come,
make hade — the ferry-boat will be off direftly,
and in three minutes you will be on the other
fide of the river : no doubt you will find
coaches to the city-gates ! ' A fteam ferry-
boat, the lad improvement on this important
route, lay at the river-fide, puffing and fnort-
ing, ready to ftart. I hurried on board with
the other pafTengers, fome bawling for their
baggage, fome exclaiming the boat would ex-
plode or fink, fome tearing their hair as they
looked on the ugly afpeft of the fleerfman, &c.
Mr. Smooth-it-away flays behind, and laughs
at all this, like an impudent fiend, with a
wreath of fmoke ifTuing from his noflrils, and
a twinkle of livid flame darting from each eye,
proving that his heart was all in a red blaze !
I rufhed to the fide of the boat to fling myfelf
on fhore, but the paddle-wheels, beginning to
turn, threw a dafh of fpray over me, fo cold
— fo deadly cold — with the chill that will
never leave thofe waters until death be drowned

in his own river — that, with a fhivcr and a
heart-quake, I awoke. Thank Heaven, it was
a dream ! ! ! "

With regard to John Bunyan's " dream,"
perhaps no opinion fo generally prevails as that
of his having written his Pilgrim's Progrefs
during his imprifonment in Bedford jail, which
he is faid to call a " den."

The circumftance which has mainly con-
tributed to this popular impreffion, if not the
very foundation of it, is the infertion of the
word Geoal, or yail, oppofite to the word
Den in moft of the editions fubfequent to thofe
he corredled himfelf. Whoever may have
been the author of this interpolation, certainly
it was not Bunyan. Nothing of the kind ap-
pears before the feventh edition. Thus it is
evident he did not intend to make his readers
believe he wrote his dream in prifon, and it
becomes neceffary to look for the origin of the
exprefTion elfewhere. It is a Saxon word de-
rived from the time when the country was
only partially fettled. Such of the land as
was cultivated foon received appellations ex-
prefTive of habitation, as zvick, village — ham,
homeftead, (the original of our word home,)
— ton or town, a colleftion of houfes, &c.
While the uncultivated border was named, ac-
cording to the different \oci\nKs, wood, dele, den
or dale, " a wooded valley ; " ho/t, " a wood ; "
^ar/?, "a thicket;" &c. There are many places
whofe names prove this — asTenter(/f»,Betherf-
den, ilor(monden, Y{2,\^\hurji ^XKhtirJl , Penf-
hurjt. Sec. To fettle the confliding claims of
parties who had right of common within the
Dens, a feparate jurifdiftion called the Court
of Dens, was eftablifhed, which continued
in full vigour down to the time of Charles II.

Mr. John Mitchell Kemble, in his Saxons
in England, fays : — " I will lay this down as
a rule, that the ancient mark, march or meare,
is to be recognized by following the names of
places ending in den, which always denoted
cubile ferarum, or pallure, ufually for fwine."
Edinb. Rev. Jan. 1849, p. 168.

IXVlll

Appendix.

Hence, therefore, it may be aflumed that Bunyan by no means intends to convey to his readers

the idea that lie dreamed the dream of the " Pilgrim's Progrefs " in prifon, but rather

that it appeared to him in fome wooded and fequeftered fpot in the country ;

and the fimilarity of his work to that of De Guileville, and the

various ancient writers who have been quoted, is fufficiently

fhown no lefs by this circumftance, than by the

feveral other examples which have

been adduced throughout

the volume.

CHISWICK PRESS : — 1>RINTBD BY C. WHITTINOHAM, TOOKS COURT, CHANCERY LANB.

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