Chapter 22

315. "The difference between a pilgrim and a palmer was thus: The pilgrim had some home or dwelling-place; but the palmer had none. The pilgrim travelled to some certain designed place or places; but the palmer to all. The pilgrim went at his own charges; but the palmer professed wilful poverty, and went upon alms. The pilgrim might give over his profession and return home; but the palmer must be constant till he had obtained the palm, that is, victory over all spiritual enemies, and life by death, and thence his name _Palmer_, or else from a staff, or boughs of palm, which he always carried along with him" (Staveley's "Romish Horseleech," 1769, p. 93).

316. The first edition gives this line:

"My rewdnes sheweth me _no_ so homely,"

and that of 1569 has it:

"My rudenes sheweth me _not_ so homely."

The negative certainly seems to have been inserted by mistake.-- _Collier_.

317. _Sue now_, edition 1569.

318. _You_, edit. 1569.

319. _Hath_, 1st edit.

320. _Far and faire_, edit. 1569.

321. _Jerusalem_, edit. 1569.

322. _I have_, edit. 1569.

323. Mandevile thus mentions these places:--"And toward the Est syde, with oute the walles of the cytee (i.e., Jerusalem) is the vale of Josaphathe, that touchethe to the walles, as thoughe it were a large Dyche. And anen that vale of Josaphathe out of the cytee, is the Chirche of Seynt Stevene, where he was stoned to dethe" ["Voiage and Travaile," 8vo, 1839, p. 80.] "And above the Vale is the Mount of _Olyvete_, and it is cleped so; for the plentee of Olyves, that growen there. That mount is more highe than the Cytee of Jerusalem is; and therfore may men upon that mount, see manye of the Stretes of the Cytee. And betwene that Mount and the Cytee, is not but the vale of _Josaphathe_, that is not fulle large. And fro that Mount, steighe oure Lord Jesu Crist to Hevene, upon Ascencioun-day: and it there schewethe the schapp of his left Foot in the Ston" (_Ibid_. p. 96).

In Borde's "Introduction of Knowledge," 1542, Sign. N 3, that writer, who had been on a pilgrimage to Jerusalem, says:--"And that there is a great confluence of pylgrims to the holy Sepulchre, and to many holy places, I will _wyshe_ somewhat that I doo know, and haue sene in the place. Who so ever that dothe pretende to go to Jerusalem, let him prepare himselfe to set forth of England after Ester vii. or viii. dayes," &c. He then directs the route a traveller ought to take, and adds, "when you come to Ierusalem, the friers which be called cordaline, they be of saynct Fraunces order, they wyl receaue you with devocion & brynge you to the sepulcre: the holy sepulcre is wythin the church, and so is the mount of Calvery, where Iesu Chryst did suffer his passions. The churche is round lyke a temple, it is more larger than anye temple that I haue sene amonges the Iues. The sepulcre is grated rounde about wyth yrone, that no man shall graet or pycke out any stones. The sepulcre is lyke a lytle house, the which by masons was dydged out of a rocke of stone. There maye stonde wythin the sepulcre a x. or a xii. parsons, but few or none dothe go into the sepulcre, except they be singulerly beloued, & than they go in by night wyth great feare and reuerence." [Furnivall's edit. pp. 219, 220.]

324. _Would_, edit. 1569.

325. Answered to the stages between London and Rome, or Holy Land, of which there is a map in a MS. of Math. Paris Roy. Libr. 14 C. VII. and Benet. Coll. c. ix. and PI. VII. "Brit. Topog." vol. i. p. 85. G. [A poem, called "Stacyons of Rome," has been printed in the Early English Text, Society's Series, by Mr Furnivall.]

In Borde's "Introduction" (before quoted) it is said, "And forasmuch as ther be many that hath wrytten of the Holy Lande of the _stacyons_ & of the _Iurney_ or way, I doo passe ouer to speake forther of this matter," &c. [Edit, _ut supra_.]

326. _Rhodes_, an island to which the Knights Hospitallers, now Knights of Malta, retired, on being driven out of Jerusalem.

327. Probably Emaus, near Jerusalem.

328. [Respecting St Uncumber, see "Popular Antiquities of Great Britain," ii., 136.]

Mr Steevens, in a letter to the printer of the _Saint James's Chronicle_, points out the following mention of Saint Tronion, in Geffrey Fenton's "Tragical Discourses," 4to, 1567, fo. 114 b: "He returned in haste to his lodgynge, where he attended the approche of his hower of appointment wyth no lesse devocion than the Papistes in France performe their ydolatrous pilgrimage to the ydoll, _Saynt Tronyon_, upon the mount _Avyon_, besides _Roan_."--_Reed_.

This worthy is also noticed in the following terms in "Apius and Virginia," 1575, Sign. E 2:--

"Nay, softe, my maisters, by saincte _Thomas of Trunions_, I am not disposed to buy of your onions."--_Collier_.

329. Saint Botulph is said to have been born in Cornwall, and was eminent for working miracles about the time of Lucius. He was buried at Boston, in Lincolnshire.

330. "Within the parish of Bacwell, in Derbyshyre, is _a Chappel (somtyme dedicated to St Anne)_, in a place called _Bucston_, wheare is a hoate Bathe, of suche like Qualitie as those mentioned in Bathe be. _Hyther they weare wont to run on pilgrimage_, ascribinge to St Anne miraculously, that Thinge which is in that and sondrye other Waters naturrally" ("Lambarde's Dictionarium," p. 48). Drayton says--

"I can again produce those wondrous wells Of _Bucston_, as I have, that most delicious fount Which men the second Bath of England do account, Which in the primer reigns, when first this well began To have her virtues known, unto the blest St Anne, Was consecrated then." --_Poly-Olbion_, Song xxvi.

331. Saw, 2d edition.

332. "And so passe men be this _Ermonie_, and entren the see of _Persie_. Fro that Cytee of _Artyroun_ go men to an Hille _Sabissocolle_. And there besyde is another Hille, that men clepen _Ararathe_: but the Jewes clepen it _Taneez_; where _Noes_ Schipp rested, and it is upon that Montayne: and men may seen it a ferr in cleer Wedre; and that montayne is wel a 7 Myle highe. And sum men seyn, that thei han seen and touched the Schipp; and put here fyngres in the parties, where the Feend went out, whan that _Noe_ seyde _Benedicite_. But they that seyn suche wordes, seyn here wille: fora man may not gon up the Montayne, for great plentee of Snow, that is alle weys on that Montayne: nouther Somer ne Wynter; so that no man may gon up there, ne nevere man dide, sithe the tyme of _Noe_, saf a Monk that, be the grace of God broughte on of the plankes doun; that it is in the Mynstre, at the foot of the Montayne" [Maundevile's "Voiage and Travaile," 1839, p. 148.]

333. Formerly belonging to the priory of Bermondsey. See Stow's "Survey."

334. The famous holy Cross of Waltham, which tradition says was discovered in the following manner: A carpenter, in the reign of Canute, living at Lutegaresbyry, had a vision in the night of Christ crucified, by whom he was commanded to go to the parish priest and direct him to walk, accompanied with his parishioners, in solemn procession to the top of an adjoining hill, where on digging they would find a cross, the very sign of Christ's passion. The man neglecting to perform the orders of the image was visited by it a second time, and his hands were then griped in such a manner that the marks remained some time after. He then acquainted the priest, and, as they were ordered, they proceeded to the place pointed out, where they discovered a great marble, having in it of black flint the image of the crucifix. They then informed the lord of the manor of the transaction, and he immediately resolved to send the cross first to Canterbury, and afterwards to Reading; but on attempting to draw it to these places, although with the force of twelve red oxen, and as many white kine, it was found impracticable, and he was obliged to desist. He then determined to fix it at Waltham, and immediately the wain began to move thither of itself. In the way many persons were healed of disorders, and the relick soon became much resorted to by the pilgrims on account of the miracles performed by it (Lambarde's "Dictionarium," 1730, p. 431).

335. "Walsingham, in Norfolk, where was anciently an image of the Virgin Mary, famous over all Europe for the numerous pilgrimages made to it, and the great riches it possessed. Erasmus has given a very exact and humorous description of the superstitions practised there in his time. See his Account of the VIRGO PARATHALASSIA, in his Colloquy entitled, 'PEREGRINATIO RELIGIONIS ERGO.' He tells us the rich offerings in silver, gold, and precious stones, that were there shown him, were incredible: there being scarce a person of any note in England, but what some time or other paid a visit, or sent a present, to our LADY OF WALSINGHAM. At the dissolution of the monasteries, in 1538, this splendid image, with another from Ipswich, was carried to Chelsea, and there burnt in the presence of commissioners." See Percy's "Relics of Ancient Poetry," vol. ii. p. 79.

In his ["Vision concerning Pierce Plowman," W. Langland] says--

"Heremites on an heep, wyth hoked staues, Wenten to _Walsyngham_, and here wenches after. Grete lobyes and longe, that loth were to swynke, Clotheden hem in copis to ben knowen from othere, And shopen hem heremites; here ese to haue."

Edit. [Skeat, 1869, p. 3.] See also Weever's "Funeral Monuments," p. 131.

336. Hearne, in his Glossary to "Peter Langtoft," p. 544, under the word _cross_ observes that, although _the cross_ and _the rood_ are commonly taken for the same, yet _the rood_ properly signified formerly the image of Christ on the cross, so as to represent both the cross and the figure of our blessed Saviour as he suffered upon it. The _roods_ that were in churches and chapels were placed in shrines, that were styled _Rood-lofts_. "_Rood-loft_ (saith Blount), a shrine, whereon was placed the cross of Christ. The _rood_ was an image of Christ on the cross, made generally of wood, and erected in a loft for that purpose, just over the passage out of the church into the chancel." But _rood-loft_ sometimes also signifies a shrine, on which was placed the image or relics of a saint, because generally a crucifix, or a cross, used likewise to attend such image or relics.

337. Dagenham, in Essex.

338. Saint Cornelys, according to the "Legenda Aurea," succeeded Fabyan in the Papacy, and was beheaded in the reign of Decian, for refusing to sacrifice in the Temple of Mars. There was a fraternity in his honour at Westminster. See their pardon, "Brit. Top.," I. 772.

339. Weever, in his "Funeral Monuments," p. 172, observes that "the Italians, yea, those that dwell neare Rome, will mocke and scoffe at our English (and other) pilgrims that go to Rome to see the Pope's holinesse and St Peter's chaire, and yet they themselves will runne to _see the reliques of Saint Iames of Compostella in the kingdom of Galicia_ in Spaine, which is above twelve hundred English miles." See also Dr Geddes's "Tracts."

340. Saint Wenefrid's well, near Holywell, in the county of Flint, is a spring which rises at the foot of a steep hill out of a rock, and is formed into a beautiful polygonal well, covered with a rich arch supported by pillars; the roof exquisitely carved in stone; over the fountain is the legend of St Wenefrid on a pendent projection, with the arms of England at the bottom. Numbers of fine ribs secure the arch, whose intersections are coupled with some sculpture. To this place the resort of pilgrims was formerly very great; and, though considerably diminished, there are still to be seen in the summer a few in the water, in deep devotion, up to their chins for hours, sending up their prayers, or performing a number of evolutions round the polygonal well; or threading the arch between well and well a prescribed number of times. The legend of St Wenefrid is well known. Those who desire more information on this subject may be referred to "The Legenda Aurea," Bishop Fleetwood's Works, or Mr Pennant's "Tour in Wales," p. 28.

341. Or Botolph's town, in Lincolnshire, where St Botolph was buried--

"Delicious Wytham leads to _holy Botolph's_ town." --_Poly-Olbion_, Song xxv.

342. "Is named of Kinge Edmunde, whom the comon Chronicles call St Edmund, or Edmund the Martyr; for Bury is but to say a Court or Palace. It was first a Colledge of Priests, founded by Athelstane the kinge of Ingland, to the Honour and Memorye of Edmund that was slayne at Hoxton (then called Eylesdund [or Eglesdon], as Leland thinketh), whose Bones he removed thyther. The hole hystorie of this matter is so enterlaced with miracles, that Polydor himselfe (who beleaved them better then I) began to delye with it; sayinge, _that Monkes weare much delighted with them_" (Lambarde's "Dictionarium," p. 35).

343. This place, which was much frequented by pilgrims, was situate on a lake called Logh Derg, in the Southern part of the county of Donegal, near the borders of Tyrone and Fermanagh. It was surrounded with wild and barren mountains, and was almost inaccessible by horsemen even in summer time, on account of great bogs, rocks, and precipices which environed it. The popular tradition concerning it is as ridiculous as is to be found in any legend of the Romish Martyrology. After continuing in great credit many years, it began to decline; and in the 13th of Henry the Seventh was demolished with great solemnity, on St Patrick's Day, by the Pope's express order. It, however, afterwards came into reputation again, insomuch that, by an order of the Privy Council, dated 13th of September 1632, it was a second time destroyed. From this period, as pilgrimages grew less in fashion, it will appear extraordinary that the place should be a third time restored to its original state, and as much visited as in any former period. In this condition it continued until the second year of Queen Anne, when an Act of the Irish Parliament declared, that all meetings and assemblies there should be adjudged riots and unlawful assemblies, and inflicted a penalty upon every person meeting or assembling contrary to the Statute. The ceremonies to be performed by the pilgrims are very exactly set forth in Richardson's "Great Folly, Superstition, and Idolatry of Pilgrimages in Ireland, especially of that to St Patrick's Purgatory," Dublin, 8vo. 1727.

Enough hath been already said on the subject of "Saint Patrick's Purgatory," I shall therefore only add, that it is often mentioned in Froissard's "Chronicle," and that Sir James Melvil, who visited it in 1545, describes it as looking "like an old coal-pit, which had taken fire, by reason of the smoke that came out of the hole" (Melvil's "Memoirs," p. 9., edit. 1683).

It is mentioned in Erasmus's "Praise of Folie," 1549, Sign. A: "Whereas before ye satte all heavie and glommyng, as if ye had come lately from Troponius cave, or _Saint Pattrickes purgatorie_."

344. Within three miles of St Alban's. "At this place," says Norden, "were founde the reliques of Amphiball, who is saide to be the instructour and convertour of Alban from Paganisme, of whose reliques such was the regard that the abbottes of the monasterie of Alban had, that they should be devoutly preserved, that a decree was made by Thomas then abbott, that a pryor and three munckes should be appointed to this holie function, whose allowance in those dayes amounted yearely to 20 pound, or upwardes, as much as three hundred pound in this age" ("Description of Hartfordshire." p. 22).

See also Weever's "Funeral Monuments," p. 585. Dr Middleton, in his "Letter from Home," says: "Bishop Usher has proved that this saint never existed, and that we owe the honour of his saintship to a mistaken passage in the Legend of St Alban, where the _Amphibolus_ there mentioned is nothing more than a _cloak_."

345. The abbey of Hales, in Gloucestershire, was founded by Richard, King of the Romans, brother to Henry the Third. This precious relic, which was commonly called _the blood of Hailes_, was brought out of Germany by Richard's son Edmund, who bestowed a third part of it upon his father's abbey of Hales, and some time after gave the other two parts to an abbey of his own foundation at Ashridge, near Berkamstead. It was given out, and believed to have this property, that, if a man was in mortal sin, and not absolved, he could not see it; otherwise, he might see it very well: therefore, every man that came to see this miracle, this most precious blood, confessed himself first to one of the priests there; and then, offering something at the altar, was directed to a chapel, where the miracle was shown; the priest who confessed him, in the meantime, retiring to the back part of the said chapel, and putting forth a little cabinet or vessel of crystal, which being thick on the one side, that nothing could be seen through it, but on the other side thin and transparent, they used diversely, as their interests required. On the dissolution of the abbey, it was discovered to be nothing more than honey clarified and coloured with saffron, "an unctowse gumme coloured, which in the glasse apperyd to be a glisterynge red resemblyng partlie the color of blood, and owte of the glasse apparaunte glystering yelow colour like amber or basse gold" (Certificate of visitors, printed at end of Hearne's Benedictus Abbas, II. 751).

346. i.e., Saint David. Drayton, in his "Poly-Olbion," Song xxiv., says--

"Whose Cambro Britons so their saints as duly brought, T' advance the Christian faith, effectually that wrought; Their _David_ (one deriv'd of th' royal British blood), Who 'against Pelagius' false and damn'd opinions stood; And turn'd Menenia's name to _David's_ sacred see. The patron of the Welsh deserving well to be."

See an account of him in an extract from Bale, in Godwin "de Praesulibus Angliae," p. 573, edit. 1743. He is said to have been bishop 65 years, and to have lived 146. He died, according to some accounts, in the year 546, according to others, in the year 542. His shrine, I am informed, remains in the wall of his cathedral in Pembrokeshire.

347. St Denis, the patron of France, is said to have been the disciple of St Paul, and the first who preached the gospel to the French. The legend concerning him affirms that, after he was beheaded near Paris, he walked four miles with his head in his hands. His body was said to be entombed very magnificently at the abbey of St Denis, to which the pilgrims used to resort.

348. At the Church of St Mark, in Venice, they pretend to have the body of that evangelist, which was brought thither by certain merchants from Alexandria, in Egypt, in the year 810. Coryat says, that the treasure of this church was of that inestimable value, that it was thought no treasure whatsoever in any other place in Christendom might compare with it, neither that of St Denis in France, nor St Peter's in Rome, nor that of Madonna de Loretto in Italy, nor that of Toledo in Spain, nor any other. See Coryat's "Crudities," p. 214, and "The Commonwealth and Government of Venice," by Contareno, translated by Lewes Lewkenor, Esq., 1599, p. 165.

349. Who this John Shorn was, I can give no account. In the preface to "The Accedence of Armorie," 4to, 1562, a story is told of one who had been called to worship in a city within Middlesex, and who being desired by a herald to show his coat (i.e., of arms), "called unto his mayd, commanding her to fetch his coat, which, being brought, was of cloth garded with a burgunian gard of bare velvet, well bawdefied on the halfe placard, and squallotted in the fore quarters. Lo, quoth the man to the heraught, here it is, if ye will buy it, ye shall have time of payment, as first to pay halfe in hand, and the rest by and by. And with much boste he said, he ware not the same since he came last from Sir John Shorne," &c.

350. Catwade Bridge is in Samford Hundred, in the county of Suffolk, where there may have been a famous chapel and rood.--G.

351. _Herry_ edit. 1569.

352. "In September, the same yeare (says Weever), viz., an. 30 Hen. 8, by the speciall motion of great Cromwell, all the notable images, vnto the which were made any especiall pilgrimages and offerings, as the images of our Lady of Walsingham, Ipswich, Worcester, the Lady of Wilsdon, the rood of grace of our Ladie of Boxley, and the image of the rood of Saint Saviour at Bermondsey, with all the rest, were brought vp to London, and burnt at Chelsey, at the commandement of the foresaid Cromwell, all the Iewels and other rich offerings to these, and to the shrines (which were all likewise taken away, or beaten to peeces) of other Saints throughout both England and Wales were brought into the King's Treasurie" (Edit. 1631, p. 111).

353. The church dedicated to Saint Mary at Southwell, in Nottinghamshire.

354. In the county of Kent, near Greenwich.

355. In Finsbury Hundred, Middlesex, the chapel dedicated to St Mary. See above, note 1.

356. "Muswell Hill, called also Pinsenall Hill: there was a chapple sometime bearing the name of our ladie of Muswell: where now Alderman Roe hath erected a proper house, the place taketh name of the well and of the hill, Mousewellhill; for there is on the hill a spring of faire water, which is now within the compass of the house. There was sometime an image of the ladie of Muswell, whereunto was a continuall resort, in the way of pylgrimage, growing, as is (though as I take it fabulouslie) reported in regard of a great cure which was performed by this water, upon a king of Scots, who being strangely diseased was, by some devine intelligence, advised to take the water of a well in England, called Muswell, which after long scrutation and inquisition, this well was found and performed the cure" (Norden's "Speculum Britanniae," p. 36, edit. 1723). I am informed that the mosaic pavement and other ruins of this well and its chapel were to be seen about twenty-five years ago [Edit. 1780].

357. This was probably Richard Fitz[-Neale,] bishop of London, and treasurer of England, in the time of Henry the Second. His shrine was, as Weever observes, p. 714, in St Paul's Church; and as he contributed largely to the building of the church, he conjectures it to have been erected there on that account. Drayton, however, in his "Poly-Olbion," Song xxiv., speaks of others of that name, as

"Richard, the dear son to Lothar king of Kent, When he his happy days religiously had spent; And feeling the approach of his declining age, Desirous to see Rome in holy pilgrimage; Into thy country come, at Lucca left his life, Whose miracles there done, yet to this day are rife."

Again--

"So countries more remote with ours we aid acquaint, As Richard for the fame his holiness had won, And for the wondrous things that through his prayers were done; From this his native home into Calabria call'd, And of St Andrew's there the bishop was installed; For whom she hath profess'd much reverence to this land."

Again--

"So other southern sees, here either less or more. Have likewise had their saints-- --we have of Chichester Saint Richard, and with him St Gilbert, which do stand Inroll'd amongst the rest of this our mitred band."

358. Saint Roke, or Roch, was born at Montpelier, in France; and died in prison at Angleria, in the province of Lombardy, where a large church was built in honour of him. See "Legenda Aurea," p. 238.

359. Stephanus' "World of Wonders," 1607, translated by R.C., p. 316.-- _O[ctavius] G[ilchrist]_.

360. _Obtaye_, 1st edit. 361. _Assuredly_, 2d edit.

362. _Thy_, 1st edit.