he fashion of going on pilgrimage seems to have sprung up in the fourth century. The first object of pilgrimage was the Holy Land. Jerome said, at the outset, the most powerful thing which can be said against it; viz., that the way to heaven is as short from Britain as from Jerusalem—a consolatory reflection to those who were obliged, or who preferred, to stay at home; but it did not succeed in quenching the zeal of those many thousands who desired to see, with their own eyes, the places which had been hallowed by the presence and the deeds of their Lord—to tread, with their own footsteps,
“Those holy fields
Over whose acres walked those blessed feet,
Which “eighteen” hundred years ago were nailed
For our advantage on the bitter cross;”[167]
to kneel down and pray for pardon for their sins upon that very spot where the Great Sacrifice for sin was actually offered up; to stand upon the summit of Mount Olivet, and gaze up into that very pathway through the sky by which He ascended to His kingdom in Heaven.
We should, however, open up too wide a field if we were to enter into the subject of the early pilgrims to the Holy Land;[168] to trace their route from Britain, usually viâ Rome, by sea and land; to describe how a pilgrim passenger-traffic sprung up, of which adventurous ship-owners took advantage; how hospitals[169] were founded here and there along the road, to give refuge to the weary pilgrims, until they reached the Hospital par excellence, which stood beside the Church of the Holy Sepulchre; how Saxon kings made treaties to secure their safe conduct through foreign countries;[170] how the Order of the Knights of the Temple was founded to escort the caravans of pilgrims from one to another of the holy places, and protect them from marauding Saracens and Arabs; how the Crusades were organised partly, no doubt, to stem the course of Mahommedan conquest, but ostensibly to wrest the holy places from the hands of the infidel: this part of the subject of pilgrimage would occupy too much of our space here. Our design is to give a sketch of the less known portion of the subject, which relates to the pilgrimages which sprung up in after-times, when the veneration for the holy places had extended to the shrines of saints; and when, still later, veneration had run wild into the grossest superstition, and crowds of sane men and women flocked to relic-worships, which would be ludicrous if they were not so pitiable and humiliating. This part of the subject forms a chapter in the history of the manners of the Middle Ages, which is little known to any but the antiquarian student; but it is an important chapter to all who desire thoroughly to understand what were the modes of thought and habits of life of our English forefathers in the Middle Ages.
Thirteenth Century Pilgrims (the two Disciples at Emmaus).
The most usual foreign pilgrimages were to the Holy Land, the scene of our Lord’s earthly life; to Rome, the centre of western Christianity; and to the shrine of St. James at Compostella.[171]
The number of pilgrims to these places must have been comparatively limited; for a man who had any regular business or profession could not well undertake so long an absence from home. The rich of no occupation could afford the leisure and the cost; and the poor who chose to abandon their lawful occupation could make these pilgrimages at the cost of others; for the pilgrim was sure of entertainment at every hospital, or monastery, or priory, probably at every parish priest’s rectory and every gentleman’s hall,[172] on his way; and there were not a few poor men and women who indulged a vagabond humour in a pilgrim’s life. The poor pilgrim repaid his entertainer’s hospitality by bringing the news of the countries[173] through which he had passed, and by amusing the household after supper with marvellous saintly legends, and traveller’s tales. He raised a little money for his inevitable travelling expenses by retailing holy trifles and curiosities, such as were sold wholesale at all the shrines frequented by pilgrims, and which were usually supposed to have some saintly efficacy attached to them. Sometimes the pilgrim would take a bolder flight, and carry with him some fragment of a relic—a joint of a bone, or a pinch of dust, or a nail-paring, or a couple of hairs of the saint, or a rag of his clothing; and the people gladly paid the pilgrim for thus bringing to their doors some of the advantages of the holy shrines which he had visited. Thus Chaucer’s Pardoner—“That strait was comen from the Court of Rome”—
“In his mail[174] he had a pilwebere,[175]
Which as he saidé was oure Lady’s veil;
He said he had a gobbet of the sail
Thatte St. Peter had whan that he went
Upon the sea, till Jesu Christ him hent.[176]
He had a cross of laton full of stones;[177]
And in a glass he haddé piggés bones.[178]
But with these relics whanné that he fond
A poure parson dwelling upon lond,
Upon a day he gat him more monie
Than that the parson gat in monthes tweie.
And thus with feined flattering and japes,
He made the parson and the people his apes.”
In a subsequent chapter, on the Merchants of the Middle Ages, will be found some illustrations of mediæval shipping, which also illustrate the present subject. One is a representation of Sir John Mandeville and his companions in mantle, hat, and staff, just landed at a foreign town on their pilgrimage to the Holy Land. Another represents Richard Beauchamp, Earl of Warwick, in mantle, hat, and staff, embarking in his own ship on his departure for a similar pilgrimage. Another illustration in the subsequent chapter on Secular Clergy represents Earl Richard at Rome, being presented to the Pope.