Middle English Literature

Bodies and Disciplines: Intersections of Literature and History in Fifteenth-century
England. Minneapolis: University of Minnesota Press, 199–221.
Finucane, R. C. (1995) Miracles and Pilgrims: Popular Beliefs in Medieval England.
New York: St. Martin’s Press.
Jurkowski, M. (2002) “The Arrest of William Thorpe in Shrewsbury and the Anti-
Lollard Statute of 1406.” Historical Research 75: 273–95.
Loxton, H. (1978) Pilgrimage to Canterbury. Newton Abbot, Devon: David and
Charles.
Somerset, F. (1998) Clerical Discourse and Lay Audience in Late Medieval England.
Cambridge: Cambridge University Press.
Sumption, J. (1975) Pilgrimage: An Image of Mediaeval Religion. Totowa, NJ:
Rowman and Littlefield.
Webb, D. (2000) Pilgrimage in Medieval England. London: Hambledon Press.
William Thorpe. Bodleian Library MS Rawlinson C.208, fols. 51v–57r. In A. Hudson (ed.)
(1993) Two Wycliffite Texts. EETS, o.s. 301. Oxford: Oxford University Press, 61–5.
Language: English (Southeast Midland)
Manuscript date: ca. 1410
And thanne the archebischop seide to me, “What seist thou now to the
thridde poynt that is certefied agens thee, preching at Schrovesbirie opinli
that pilgrimage is unleeful? And over this thou seidist there that tho men
and wymmen that goen on pilgrimage to Cantirbirie, to Beverleye, to
Pilgrimage
33

---

34
Conventions and Institutions
Bridlyntoun, to Walsyngam, or to ony suche pilgrymage ben acursid and
madd foolis spendi[n]ge her goodis in wast.”
1
And I seide, “Sere, bi this certificacioun I am acusid to you that I schulde
teche that no pilgrimage is leeful. But, ser, I seide nevere thus, for I knowe
that there is trewe pilgrimage and leeful and ful plesynge to God. And
therfore, ser, howevere myn enemyes have certified to you of me, I toolde
at Schrovesbirie of two manere of pilgrimagis, seiinge that ther ben trewe
pilgrimes and fals pilgrimes.”
And the archebischop seide to me, “Whom clepist thou trewe pilgrimes?”
And I seide, “Sere, with my forseid protestacioun, I clepe hem trewe
pilgrymes travelynge toward the blis of hevene, whiche in the staat, degree,
or ordre that God clepith hem to, bisien hem feithfulli for to occupie alle
her wittis, bodili and goostli, to know treweli and to kepe feithfulli the
heestis of God, hatynge evere and fleynge alle the sevene dedli synnes and
every braunche of hem; reulynge vertuousli, as it is seide bifore, alle her
wittis; doynge discretli, wilfully, and gladli alle the workis of mercy, bodili
and goostli, aftir her kunnynge and her power; ablynge
2
hem to the giftis of
the Holi Goost; disposynge hem to resceyve into her soule and to holde
therinne the eighte blessingis of Crist,
3
bisiynge hem to knowe and to kepe
the sevene principal vertues. And so thanne thei schulen deserve herthorugh
grace for to usen thankfulli to God alle the condiciouns of charite, and
thanne thei schulen be movyd with the good spirit of God for to examyne
ofte and bisili her conscience, with that neither wilfulli ne witingli thei erren
in ony article of bileve, havynge contynuely, as freel kynde wole suffre, al
her bisinesse to dreede and fle the offence of God, and to love over al thing
and seche to done ever his plesynge will. Of these pilgrymes I seide what-
ever good thought that thei ony tyme thenken, what vertues worde that
thei speken, and what fructuouse werk that thei worchen, every such thought,
word, and werk is a stap noumbrid of God toward him into hevene. These
blessid pilgrymes of God, whan thei heeren of seyntis or of vertuouse men
or wymmen, thei bisien hem to knowe the lyvynge of seyntis and of vertues
men and wymmen, how thei forsoken wilfulli the prosperite of this lyf, how
thei withstoden the sugestiouns of the fend, and how thei ref[r]eyneden her
fleischli lustis, how discreet thei weren in [penaunce doynge, how pacient
thei weren in] alle her adversitees, how prudent thei weren in conselynge of
1
Canterbury had the shrine of Thomas à Becket (archbishop of Canterbury 1162–70),
Beverley a shrine to St. John, Bridlington a shrine to St. John of Bridlington (prior 1362–
ca. 1375), and Walsingham a shrine to the Virgin.
2
preparing.
3
Matthew 5.3–11.

---

men and of wymmen, movynge hem to haten evere al synne and to fle it,
and to schame evere greetli therof, and to love alle vertues and to drawe to
hem, ymagynynge how mekeli Crist and his sueris
4
bi ensaumple suffry[d]e[n]
scornes and sclaundris, and how pacientli thei aboden and token the wrath-
ful manassynges of tirauntis, how homely
5
thei weren and servysable to pore
men for to releve hem and conforte hem bodili [and gostli] aftir her kunnynge
and her power, and how devoute thei were in preieris, how fervent in
hevenli desiris, and how thei absentid hem fro spectaclis and fro veyn sightis
and heeringe, and how stable of contenaunce thei weren, how herteli thei
weileden and sorewiden for synne, how bisi thei weren to lette and to
distroie alle vicis, and how laborouse and joieful thei weren to sowe and to
plante vertues. These hevenli condiciouns and suche other have tho pilgrimes
either thei bisien hem to have, whos pilgrimage God acceptith.
“And agenward,” I seide, “as her werkis schewen, the moost part of hem,
bothe men and wymmen, that gon now on pilgrimage, have not these
forseide condiciouns neither loven to bisien hem feithfulli to have hem.
For, as I wel knowe, sith I have ful ofte assaied, examyne (whoevere wole and
can) twenti of these pilgrimes, and there schulen not be founden ofte three
men or wymmen among these twenti that knowen thriftili oon heest of
God, neither thei cunnen seien the Pater Noster, neither the Ave, neither
the Crede in ony manere langage. And, as I have lerned and also I knowe
sumdel bi experience of these same pilgrimes, tellinge the cause whi that
manye men and wymmen now gon hidir and thidir on pilgrymage, it is
more for the helthe of her bodies than for the helthe of her soulis, more for
to have richessis and prosperite of this world than for to be enrichid with
vertues in her soulis, more for to have here worldli or fleischli frendschip
than for to have frendschip of God or of hise seintis in hevene; for whatevere
thing man or womman doith, neither the frendschip of God ne of ony seint
mai be hadde withouten kepynge of Goddis heestis.
“Forthi with my protestacioun, I seie now as I seide in Schrovesbirie,
though thei that have siche fleischli willis traveilen soore her bodies and
spenden myche moneye to sechen and visiten the bones either ymagis, as
thei seien thei don, of that seint or of that, siche pilgrymage is neithir
preisable ne thankful to God neither to ony seint of God sith in effecte alle
siche pilgrymes dispisen God and alle hise seyntis. For the heestis of God
thei wolen neither knowen ne kepe, neither thei wolen conforme hem to
lyve vertuesly bi ensaumple of Crist and of hise seyntis. Wherfor, ser, I have
prechid and taughte opinli and privyli, and so I purpose al my lyf time to do
4
disciples, followers.
5
plain, unpretentious.
Pilgrimage
35

---

36
Conventions and Institutions
with Goddis helpe, seiinge that siche madde peple wasten blamfulli Goddis
goodis in her veyne pilgrymageyng, spendynge these goodis upon vicious
6
hosteleris and upon tapsters, whiche ben ofte unclene wymmen of her
bodies, and at the laste tho goodis, of the whiche thei schulden do werkis of
mercy aftir Goddis heeste to pore nedi men and wymmen, these pore men
goodis and her lyflode these renners aboute offren to riche preestis, whiche
have moche moore lyfelode than thei neden. And thus tho goodis thei
wasten wilfulli and spenden hem unjustli agens Goddis heeste upon strangeris,
with the whiche thei schulden helpe and releeven aftir Goddis wille her pore
and nedi neighebores at home. Yhe, and over this foli, ofte tymes dyverse
men and wymmen of these that rennen thus madly hidir and thidir on
pilgrimagynge, borow[e]n herto mennys goodis, yhe, and sumtyme thei
stelen mennes goodis herto, and thei yelden hem nevere agen.
“Also, sire, I knowe wel that whanne dyverse men and wymmen wolen
goen thus aftir her owne willis and fyndingis out on pilgrimageyngis, thei
wolen ordeyne biforehonde to have with hem bothe men and wymmen that
kunnen wel synge rowtinge
7
songis, and also summe of these pilgrimes
wolen have with hem baggepipis so that in eche toun that thei comen
thorugh, what with noyse of her syngynge, and with the soun of her pipinge,
and with the gingelynge of her Cantirbirie bellis,
8
and with the berkynge
out of dogges aftir hem, these maken more noyse than if the king came
there awey with his clarioneris and manye other mynystrals. And if these
men and wymmen ben a monethe oute in her pilgrymage, manye of hem an
half yeere aftir schulen be greete jangelers, tale tellers, and lyeris.”
And the archebischop seide to me, “Lewid losel,
9
thou seest not fer
inowgh in this mateer, for thou considrist not the grete traveile of pilgrymes,
and therfore thou blamest that thing that is preisable. I seie to thee that is
right wel don that pilgrimes have with hem bothe syngeris and also baggepipes
that, whanne oon of hem that gon barefot smytith his too agens a stoon
and hurtith him soore and makith him blede, it is wel done that he or his
felowe take thanne up a songe either ellis take out of her bosum a baggepipe
for to dryve awei with siche myrthe the hurt of his sore, for with siche solace
the traveile and werinesse of pilgrymes is lightli and myrili brought forth.”
And I seide, “Sere, Seint Poul techith men to wepe with men wepinge.”
10
6
corrupting.
7
bellowing.
8
Pilgrims frequently attached small bells to their horses’ bridles.
9
wretch.
10
Romans 12.15.

---

And the archebischop scornede me and seide, “What janglist thou agens
mennys devocioun? Whatevere thou and siche other seyen, I seie that the
pilgrimage that is now usid is to hem that done it a preparacioun and a
good m[e]ene to come the rather
11
to grace. But I holde thee unable to
knowe this grace, for thou enforsist thee to lette the devocioun of the peple
sith, bi autorite of holi writt, men mowen lefulli have and use siche solace as
thou reprevest. For Davith in his laste psalme techith men to usen dyverse
intrumentis of musik for to preise with God.”
12