PR 3332 .W5 Copy 2 \ A Study of the Sources oy Bunyan's Allegories WITH SPECIAL REFERENCE TO / DEGUILEVILLE'S PILGRIMAGE OF MAN A DISSERTATION submitted to the board of university studies of the johns hopkins university in conformity with the requirements for the degree of doctor of philosophy 1904 BY James Blanton Wharey BALTIMORE J. H. FURST COMPANY 1904 \ 46 f \ -4 \ A Study of the Sources of Bunyaws Allegories WITH SPECIAL REFERENCE TO DEGUILEVILLE'S PILGRIMAGE OF MAN A DISSERTATION submitted to the board of university studies of the johns hopkins university in conformity with the requirements for the degree of doctor of philosophy 1904 BY James Blanton Wharey BALTIMORE J. H. FURST COMPANY 1904 1^*3 V3»» c-o ?y & TABLE OF CONTENTS. Page. Introduction, 1 I. GuiLLAUME DE DeGUTLEVILLE, 9 1. Life and Works, ----------9 2. French Manuscripts and Editions, ------ 10 3. English Manuscripts and Editions, ------ 13 II. Pilgrimage of Man Compared with Pilgrim's Progress, - 18 III. Jean de Cartheny : The Voyage op the Wandering Knight, 69 1. Preliminary Remarks, --69 2. Outline of the Allegory, 70 3. Discussion, -----74 IV. Richard Bernard : The Isle of Man, 78 1. Preliminary Remarks, ----78 2. Outline of the Allegory, --------84 3. Discussion, ..-89 V. (^4) Boetitjs A. Bolswert : Dufykens Ende Willemynkens Pelgrimagie, - 92 ( B ) Simon Patrick : The Parable op the Pilgrim, - - 94 1. Preliminary Remarks, --------94 2. Outline of the Allegory, • . - - - - - - 96 3. Discussion, -- 97 VI. Other Books Suggestive of Bunyan, 99 1. Non- Allegorical Works, 102 2. Allegorical Works, - - - - - - - - -112 Conclusion, 136 PREFACE. The quotations from Deguileville's Pilgrimage of Man cited in Chapter II are from a copy of ms. Ff. 6. 30 made by Mr. Alfred Rogers of the University Library, Cambridge. The pages refer to the pages of the original MS. I take this opportunity to correct an error overlooked in the proof-reading : " the yere of our Lord MCCC and thyrten " (p. 12) should read "the yere of our Lord MCCCC and thyrten." INTRODUCTION. The question of Bunyan's indebtedness to his predecessors in the field of allegory is not new. In his own time he was accused of having stolen his allegory, as we know from the vigorous denial of such charges which, under the title of " An Advertisement to the Reader," he appended to the Holy War. Though Bunyan here declared that ' matter and manner too was all his own/ the suggestions of possible prototypes have gone on multiplying, until now the list of books and poems cited has grown to considerable length. It would be interesting to know what specific charges of plagia- rism Bunyan' s contemporaries brought against him, but no evidence beyond the denial of Bunyan himself is at hand. The first specific suggestion which has come under my notice is the observation of Dr. Samuel Johnson, recorded by Boswell under date of April 30, 1773, that Bunyan may have read Spenser, and that the Pilgrim's Progress begins very much like the poem of Dante. A few years later, 1776, the Rev. Augustus M. Toplady, in the September number of the Gospel Magazine for that year, mentions Richard Bernard's Isle of Man as the book which " in all probability sug- gested to Mr. John Bunyan the first idea of his c Pilgrim's Progress ' and of his ' Holy War.' " Mention is also made of Dr. Simon Patrick's Parable of the Pilgrim, but no importance is attached to it as a possible source of Bunyan's allegory. Dibdin, however, in his account of Deguileville's Pylgremage of the Sowle, published by Caxton, expressed the opinion that this book " rather than Bernard's 1 Isle of Man ' laid the foundation of John Bunyan's ' Pilgrim's Progress.' " 1 So far nothing more than bare suggestions had been made. In 1828 James Montgomery, in an essay prefixed to an edition of the Pilgrim's Progress, discussed briefly its probable connection 1 Typograph. Antiq. , i, 153. 2 The Sources of Banyan's Allegories. with Cartheny's Voyage of the Wcmderi/ng Knight, Bernard's Isle of Man, Patrick's Parable of the Pilgrim, Whitney's Book of Emblem*, Dent's The Plain Mounts Pathway to J leaven. lie pointed out a few parallelisms between each of these books and the Pilgrim'* Progress. Robert Southey became interested in this aspect of Bunyan- study, and in his Life of Banyan, written in 1830, devoted sev- eral pages to the probable influence upon Bunyan of The Voyage of the Wandering Knight, the Isle of Man, and Bolswert's Dufy- Jcens ende Willemynkens Pelgrimagie. He regarded the first and last of these allegories as of little or no importance, but was of the opinion that the Isle of Man had " had a considerable effect upon the style of Bunyan's invention." Robert Philip 1 was the next to discuss the question of Bunyan's sources. He attempted to give a short account of Deguileville's Pilgrimage of Man and Pilgrimage of the Soul, but confounded the two. To the books already mentioned he added the following : William Bond's The Pilgrimage of Perfect ion, 1526; Leonard Wright's The Pilgrimage to Pa?'adise, 1591 ; William Webster's The Pilgrim's Journey Towards Heaven, 1613; Robert Bruen's The Pilgrim's Practice, 1621 ; Thomas Taylor's The Pearl of the Gospel and the Pilgrim's Profession, 1624; The Pilgrim's Passe to the New Jerusalem, « M. R. Gent.," 1659. To this list Wilson 2 added : Cavice's Libro del Percgrino, published at Venice in the early part of the 16th century ; Gawin Douglas's Palace of Honour; George Herbert's The Pilgrimage. As yet, with the possible exception of Montgomery and Southey, no one had made a serious attempt to investigate the value of any of these suggestions. The first to do so was George Offor, the indefatigable editor and ardent admirer of John Bunyan. In the third volume of his edition of Bunyan's works published in 1853, Offor sought to answer the question " Was Bunyan assisted in the Composition of his Pilgrim ? " " Every assertion or suggestion 1 Robert Philip, The Life, Times, and Characteristics of John Bunyan, London, 1839, pp. 557-565. 2 J. M. Wilson, The Pilgrim's Progress with a life of Bunyan, London, Edin- burgh, Dublin, 1852. The Sources of Bunyan's Allegories. 3 of this kind," he declares, " that came to my knowledge has been investigated, and the works referred to have been analyzed. And beyond this, every allegorical work that could be found previous to the eighteenth century has been examined in all the European languages ; and the result is a perfect demonstration of the com- plete originality of Bunyan." l No fewer than fifty books are men- tioned by Oifor, and abstracts given of all that were accessible. In the edition of 1867 the number is increased to seventy-four. While Offor's work is invaluable as a basis for further investiga- tion, it is marred by the author's prejudice. Any suggestion of a possible source for the Pilgrim's Progress, Offor regarded as equiv- alent to a charge of plagiarism. Then the outlines which he gives are too meagre. This is especially true of the allegory most frequently cited in connection with Bunyan's sources — Deguile- ville's Pilgrimage of Man. In 1858 a writer, who signs himself " L. A. H.," contributed to the Methodist Quarterly Review 2 an article entitled : " The Poet and the Dreamer. 1. The Faerie Queen by Edmund Spenser, 2. The Pilgrim's Progress by John Bunyan." After comparing the Pilgrim's Progress with the first book of the Faerie Queene, the writer reaches the following conclusion : "To us it appears as evident that Bunyan had read, at least the first book of the Faerie Queen, as that Chaucer had read Boccaccio, or Milton Dante. We cannot but think that it in some degree molded his narrative and colored his descriptions, for there are parallelisms that hardly would have occurred otherwise, although there is no borrowing and no imitation." The same year, 1858, there appeared the most important con- tribution yet made to the subject of Bunyan's sources : The Ancient Poem of Gruillaume de Ghiileville entitled Le Pelerinage de V Homme compared with the Pilgrim's Progress of John Bunyan. Edited from notes collected by the late Mr. Nathaniel Hill, London, B. M. Pickering, 1858. Hill used as a basis for this comparison the French text of Deguileville published by Barthole et P^tit ,» 1 George Offor, The Works of John Bunyan, 3 vols., London, 1853, 2d ed., 1867, in, 12. 2 The Methodist Quarterly Review, New York, April, 1858, pp. 209-227. 4 The Sources of Jin i) !/an , x Allegories. about 1500, and the English verse translation of John Lydgate made in 1426. 1 He believed that Bunyan was greatly indebted to Deguileville and lie tried to prove it by showing that there were many parallelisms between the two allegories. Unfortunately he did not live to complete his work, which was published posthumously with Miss Katherine Isabella Cust as its editor. Many of the parallelisms which Hill cites will not bear close scrutiny. The whole book, which at best is but a mass of ill-digested matter, has been aptly described as a hodge-podge of odd bits of learning. 2 In October, 1896, Richard Heath published an article in the Contemporary Review entitled "The Archetype of the Pilgrim's Progress," and in the July number of the following year another entitled " The Archetype of the Holy War." In these two very interesting essays an entirely new suggestion was made in regard to Bunyan' s sources. The author sought to prove that Bunyan drew his inspiration, not from the works of his predecessors, but from his knowledge of the struggles and persecutions of the Anabaptists. In support of this view many striking parallelisms between the two allegories and the history of the Anabaptists were adduced. The latest study of this question, which contributes however little of real value, is the dissertation of Otto Kotz, — Faerie Queene und Pilgrim's Progress. Ein beibrag zur quettervfrage Bunyans, Halle, 1899. 3 His conclusion is: "Nie kann man von direkter nachahmung oder auch nur von einfacher anlehnung reden, vielmehr hat man stets den eindruck das Bunyan die Feeenkonigin einmal gelesen hat, und dann in seinem Pilgrim's Progress ganz unbewusst erinncrungen an die Faerie Queene eintliessen lasst." In his opening chapter (p. 14), Kotz gives a resume of Hill's work, and then declares : " Es kann nach diesen ausfiihrungen Hills keinem zweifel rnehr unterlicgen, dass Bunyan irgend eine englische ubersetzung Guilevilles gekannt hat, und dass 1 Lydgate' s verse translation then existed in MS. only. Cotton, Yitellius G. XIII and Cotton, Tiberius A. VII were the mss. used by Hill. * Catholic World, 1868, vi, 539. A review of Hill's book appeared in The Athmcmm, London, 1858, Part 2, p. 261. 3 Also published in Anglia, xxn, 33-80. The Sources of Bunyan's Allegories. 5 sein Pilgrim's Progress von der altfranzosischen dichtimg beeinflusst worden ist. Wir diirfen ims ihm vollig anschliessen. Wenn wir auch nicht sovveit zu gehen brauchen, wie ten Brink, anch die anregung zur ganzen idee von Pilgrim's Progress aus Gnileville abzuleiten — sie konnte ja, wie wir gesehen, auch anderwarts her- stammen — , so ist doch sicker, dass die zahlreichen eigenheiten, die an Gnileville erinnern, unmoglich auf zufall beruhen konnen." This opinion, so positively asserted, is based solely upon the evi- dence advanced by Hill. In marked contrast to the opinion of Ivotz is that of Dr. Fur- nivall, which deserves consideration, coming, not from a special investigator of Bunyan's sources, it is true, but from one thoroughly familiar with Deguileville's Pilgrimage or at least with Lydgate's verse translation of it. In his characteristic " Forewords " to Part I of Lydgate's poem, Dr. Furnivall conjectures : " I suppose our members will read enough of it to settle, each in his own mind, whether this Pilgrimage had anything to do with the Pilgrim's Progress. I don't think it had ; for Deguileville's main object was to expound and enforce the chief articles of Romanist doctrine by any arguments, however absurd." 1 Evidently the question of Bunyan's indebtedness to Deguileville has never been satisfactorily investigated. For many years it has been known that during the seventeenth century a modernised version of Deguileville's Pilgrimage of Man circulated in MS. form. In 1869, Wm. Aldis Wright, who edited an English prose version (of the fifteenth century) for the Roxburghe Club, expressed the opinion that if Bunyan were familiar with Deguile- ville's allegory, it must have been through the modernised version. 2 Some twenty years ago the E. E. T. S. had a copy made of this version, but unfortunately this was burned before the Society could publish it. Although Wright's suggestion has been often repeated, no comparison has yet been made between tins seventeenth century version and the Pilgrim's Progress. 1 F. J. Furnivall, The Pilgrimage of the Life of Man, E. E. T. S., Extra Series, i,xxvii, London, 1899, p. vi. 2 Wm. Aldis Wright, The Pilgrimage of the Lyf of the Manhode from the French of Guillaume Be Deguileville. Printed for the Koxburghe Club, London, 1869, Preface, p. x. 6 The Sources of Bunyan' s Allegories. In the present study I have attempted (1) to compare in detail this modernised version of Deguileville's allegory with the PMgrim?8 Progress, and to determine whether or not Bnnyan was familiar with it ; (2) to treat in the same way the other books which, next to Deguileville's Pilgrimage of Man, have been oftenest mentioned among Bunyan's possible sources, — Cartheny's Voyage of the Wandering Knigld, Bernard's Isle of Man, Bolswert's Dufykens ende Willemynkens Pelgri magic, Patrick's Parable of the Pilgrim; (3) to see what suggestions might have come to Bnnyan from other works the titles or the subject-matter of which would lead us to connect them with allegorical pilgrimages. Before such a study is begun, a few facts concerning Bunyan, which have more or less bearing upon the problem, should be noted. Bunyan was born in 1628. Of his parentage little is known. He himself says in Grmee Abounding "my descent was of a low and inconsiderable generation ; my father's house being of that rank that is meanest and most despised of all the families in the land." * The language employed by Bunyan in speaking of himself must not, however, be interpreted too literally. Dr. Brown, whose Life of Bunyan is the best that has yet been written, has brought together sufficient evidence to show that Bunyan' s parents, though poor, were in all probability thoroughly respectable. 2 This opinion is supported by the fact that Bunyau's parents were ambitious for their son to receive an education. " It pleased God to put it into their hearts," says Bunyan, " to put me to school to learn both to read and write; the which I also attained, according to the rate of other poor men's children ; though, to my shame I confess, I did soon lose that little I learned, and that even almost utterly." 1 There is no good reason for supposing that he ever attended the Bedford Grammar School. His school-days must have been few and the knowledge acquired the most rudimentary ; that he knew no language save his own may be confidently assumed. 1 Offor, I, 6. 2 John Brown, John Bunyan, London, 18S5, pp. 33 ff. The Sources of Bunyan's Allegories. 7 In his sixteenth year Bnnyan enlisted in the Parliamentary army. His few months of military service no doubt proved a valuable experience when he came to describe the siege of Man- soul, the battles between the forces of Immanuel and the forces of Diabolus, the exploits of Capt. Greatheart. A few years later Bunyan married, though he and the woman he chose for a wife were " as poor as poor might be, not having so much as a dish or spoon." His wife brought as her dowry two books which Bunyan and she frequently read together : The Plain Han's Pathway to Heaven by Arthur Dent, and The Practice of Piety by Lewis Bayly. The next four years were a time of intense spiritual conflict. His doubts and fears, his despair, his anguish of body and of soul, and finally the peace of sins forgiven — all these he describes with terrible earnestness in Grace Abounding. He was received into the Baptist Church at Bedford in 1653, during the pastorate of the Rev. John Gilford, — the prototype, it is thought, of Evan- gelist. Two years later Bunyan began preaching in the country adjoining Bedford, and met with immediate success. His imprisonment began in 1660, and with the exception of a few weeks continued for twelve years. A third imprisonment lasting about six months, Dr. Brown by a clever conjecture assigned to the winter and early spring of 1675-76. This con- jecture has been recently verified by the discovery of the original warrant for Bunyan's third arrest. 1 Since the finding of this warrant there can scarcely be any doubt that Dr. Brown is right in supposing that Bunyan was confined in the county jail during the first two imprisonments and in the town jail during the third, and that during this last imprisonment he wrote, or at least began, the Pilgrim's Progress. This discovery of a third imprisonment in 1675-6 as the time in which the Pilgrim's Progress was written, nullifies whatever force there is in the argument, so often urged by Bunyan's admirers, that being in jail he could not possibly have had access 1 W. G. Thorpe : "How I found the Bunyan Warrant," Gentleman 1 s Magazine, cclxvhi (Feb., 1890), 192-200. 8 The Sources of Bv/wyan's Allegories. to the writings of other men ; for, during the interval of three years between 1672 and 1675, Bunyan was at liberty and might then have fallen in with some book containing the idea of an allegorical pilgrimage. It also removes the necessity of explaining why the Pilgrim's Progress was not published sooner, — an explana- tion involving a real difficulty if we suppose the allegory to have been written during the twelve years' imprisonment. The first edition of the Pilgrim's Progress appeared in 1678, having been entered in the Stationers' Register Dec. 22, 1677, and licensed Feb. 18, 1678. The second edition containing several important additions was published the same year ; the third, with still further additions, in 1679. Seven years after the publication of the First Part, the Second Part appeared. In the meantime Bunyan published in 1682 his second great allegory, the Holy War. He died August 31, 1688. I. GUILLAUME DE DEGUILEVILLE. 1. Life and Works. Of Guillaume de Deguileville little is known. He was the son of Thomas of Guileville, and was born in Paris about 1295. He became a monk in the Cistercian abbey of Chaalis, and before his death probably its prior. In 1330-'l, at the age of thirty-six, he wrote his first Pilgrimage. He died at the abbey some time after 1358. 1 Deguileville was the author of: "Le romant des trois pelerinaiges ; le premier est de Vhomme durant qu'est en vie, 2 le second de Vdme separee du corps, et le troisieme de N. S. Jesus- Christ." s These three Pilgrimages, forming a great trilogy of over 36,000 lines, have been recently edited for the Roxburghe Club by Professor J. J. Stiirzinger. 4 The first Pilgrimage was composed, according to Deguileville's own testimony, in 1330-'l. Until recently it has been always thought that the second Pilgrimage was written immediately after the first. 5 Prof. Stiirzinger gives the following excellent reasons 1 Biographie Universelle, New Edition, xvm, 190 ; Abbe* Goujet, Bibliotheque francaise, ix, 71-74 ; Wm. Aldis Wright, The Pilgrimage of the Lyf of the Manhode, Roxburghe Club, London, 1869, Preface, p. iii ; DeVisch, Bibliotheca Scriptorum S. ordinis Cisterciensis, 1649, p. 122 ; Manuscrits du Fonds Francais, I, 61, No. 602 ; J. E. Hultman, Guillaume de Deguileville En Studie i Fransk Litteralur- historia, Upsala, 1902 ; Gustav Grober, Grundriss der Bom. Phil., n, 749-754. 2 The first Pilgrimage is sometimes entitled Le Pelerinage de V Homme, sometimes Le Pelerinage de la Vie Humaine. 3 Biographie Universelle, xvin, 190. In Le Pelerinage de V Ame, Deguileville alludes to certain poems of his written in Latin. These are printed by Prof. Stiirzinger in the Appendix to his edition of Ame. 4 Ije Pelerinage de Vie Humaine de Guillaume de Deguileville, Nichols & Sons, London, 1893 ; Le Pelerinage de V Ame, 1895 ; Le PUerinage Jhesucrist, 1898. 5 Ward, Catalogue of Romances in the Brit. Mus., ir, 558-9; Blades' Caxton, n, 163 ; Gaston Paris, La Lilt. Franc, au MoyenAge, p. 228, § 156. 9 10 Tlie Sources of Banyan's Allegories. for supposing that the second Pilgrimage was written after 1355, the date of the second recension of the first Pilgrimage : " Lines 3007- , 12 1 of the following text of Ame refer to a passage which occurs only in the second recension of the first Pilgrimage. Lines 9376-'7, 2 1721-'2 3 and 11070-'l 4 speak of the poet's old age of over sixty years. The Pilgrimage of the Soul was therefore com- posed after the second recension of the first Pilgrimage and after 1355, this second recension being written in 1355 and the poet being born in 1294 or 1295. That it was completed before 1358 will be seen from the third Pilgrimage." 5 2. French Manuscripts and Editions. The three Pilgrimages seem to have been composed respectively in 1330-'l, in 1355, and in 1358. 6 That they became exceedingly popular is proved by the numerous manuscripts of the French texts and by the several translations into Spanish, Dutch, and English. Prof. Stiirzinger has made a list of the various MSS. of the French texts still extant in France, England, Belgium, Germany, Russia, and Italy. 7 There are 53 (or 54) 8 mss. copies of the first Pilgrimage, 1 11. 3007-'12 : "Tu dis voir, dist il, mes tresbien Me souvient que n'en feis rien, Quant la nierciere ou temps passe T'eu(s)t le bon mirouour monstre. Tost ou pennier le regectas, Quant ta laidure regardas." 2 11. 9376-' 7 : " Plus de soixante ans as vescu En la region ruundaine." 8 11. 1721-2 : " Jeunece plus ne t'excuse Senecte cedens intruse." 4 11. 11070-1 : "Ou au moins, des que viellesce Vi venir, et atermine." 5 Introductory Notes to Pelerinage de I' Ame, p. vii. 6 In the third Pilgrimage, as in the first, the author has told us the date. Cf. 11. 21-24 : — Mesmement quar en une nuit L'an mil ccclviii. Songie m'estoie pelerin Oil avoie fait grant Chemin. 7 See Preface to Le PUerinage de Vie Humaine. 8 It is not known whether the first or second recension is represented by MS. C 2 Haigh, Bibliotheca Lindesiana, Earl of Crawford, K. T. The Sources of Bwnyari' } s Allegories. 11 first recension; 9 (or 10) of the first Pilgrimage, second recension; 43 of the second Pilgrimage ; and 26 of the third. 1 Some of the mss. include all three Pilgrimages, some only two, and still others only one. There are 73 separate and distinct mss. in all. France, of course, possesses more of these than England. Those in Eng- land are as follows : London, Brit. Mus., Additional 22937— V A J. 2 London, Brit. Mus., Additional 25594 — V A. London, Brit. Mus., Harleian 4399 — V. London, Library of H. H. Gibbs, Esq. — V A J. London, Library of A. H. Huth, Esq. — V A J. Ashburnham Place, Library of Earl of Ashburnham, Coll. Barrois 488— V A. ibid. Barrois 74 — V. Cheltenham, Library of the late Sir Th. Phillipps, 3655 — V. Some time during the fifteenth century Jean Gallopes, who describes himself as a clerk of Angers, transposed the first and second of Deguileville's Pilgrimages into French prose. 3 In one of the mss. of Gallopes' s prose version of the Peierinage de la Vie Humaine it is said that the work was begun in February, 1464, " pour obeir a la requeste de treshaulte et excellante princesse et ma tres redoubtee dame Jehanne de laual, par la grace de dieu Royne de Jherusalem et de Sicille, &c." 4 Wright identifies this patroness of Jean Gallopes with Jeanne de Laval, queen of Rene le Bon, due d'Anjou and titular king of Naples. She was born November 10, 1433, became the wife of Rene in 1454, and died in 1498. 4 Abbe" Goujet, on the other hand, supposed her to be J Two mss., V and D, are not included in this classification, "because," says Prof. Stiirzinger, ' ' I have not had an opportunity of consulting them, the present owner of MS. V being unknown and access to MS. D having been refused." 2 V = first Pilgrimage, first recension, A = second Pilgrimage, J = third Pil- grimage. 3 Gallopes did not transpose the third Pilgrimage. Paulin Paris, Les Manuscrits Francois, Paris, 1842, v, 132, describes a MS. entitled Vie de Jesus Christ, mis en prose par Jehan Gallopes dit Le Galoys. This is not, as has been supposed, the third Pilgrimage of Deguileville, but the Meditations of Saint JSonaventure upon the life of Christ, cf. vn, 249. 4 Wright, Note to Preface. 1 2 The Sources of Bwiyan's Allegories. Jeanne, queen of Jerusalem and Sicily, Duchess of Anjou and Bar, and Countess of Provence, who died 22d May, 1382. x If Gallopes changed Deguileville's first Pilgrimage from verse to prose as late as 1464, he must have done so after having already transposed the second Pilgrimage, for it was in obedience to the command of John, Duke of Bedford and Regent of France, whose Chaplain Gallopes was, that the prose rendering of the second Pilgrimage was made. 2 It has been asserted that Gallopes's prose version of Deguileville's second Pilgrimage was the text used by the translator of The Pylgremage of the Sowle which was printed by Caxton in 1483. 3 This is clearly wrong, for in the colophon of Caxton' s text it is distinctly stated that the trans- lation was begun in 1413 : "Here endeth the dreme of pylgremage of the soule, translatid out of Frenshe in to Englyshe, with som- what of addicions. The yere of our Lord MCCC and thyrten, and endeth in the Vigyle of Seynt Bartholomew." 4 The English prose version printed by Caxton does not differ sufficiently from the original of Deguileville to justify the supposition that the trans- lator had any other text before him than the original French verse. 6 During the fifteenth and sixteenth centuries the French texts were frequently printed. In 1485 or '86 Mathieu Huss published Le pelerin de vie humaine, — Jean Gallopes's prose rendering of the first Pilgrimage; in 1499, the same work revised by Pierre Virgin. Antoine Verard published in 1499 Le Pelerinaige de lame, and in 1511 Le Pelerinage de I'homme. About 1500 Barthole et Petit brought out an edition of Le romant des trois Pelerinaiges which had been previously revised by the " Monk of Clairvaux." 6 l Bibl. Franc., ix, 91. 2 John, Duke of Bedford, became Eegent of France in 1422 and died in 1435.— Die. Nat. Biog., xxix, 429. See also Wright, Lyf of the Manhode, p. ix. 3 Blades' Caxton, 1863, n, 129 ; Die. Nat. Biog., xxxiv, 315. * K. I. Cust, Partial Reprint of Caxton, London, 1859, p. 81. 5 Cf. A Catalogue of the MSS. Preserved in the Library of the Univ. of Cambridge, 1858, in, 565, MS. KK. I, 7. 6 It is not known who was the "Monk of Clairvaux." Abbe" Goujet— Bibl. Franc., ix, 74 — identifies him with the Pierre Virgin who revised the edition published by Mathieu Huss in 1499. But, as Wright ( pp. vii-viii) observes, this conjecture must certainly be wrong, since the "Monk of Clairvaux" speaks disparagingly of this very edition. The Sources of Bunyan's Allegories. 13 In 1506 Michel Le Noir published Le Pelerin de vie humaine. 1 To these early editions should be added the edition of the three Pilgrimages by Prof. Stiirzinger mentioned above. 3. English Manuscripts and Editions. a. The First Pilgrimage. The first English translation, apparently, of Deguileville's Pelerinage de la Vie Humaine was made by John Lydgate in 1426 at the request of Thomas de Montacute, Earl of Salisbury. Two MSS. of Lydgate's poem are in the British Museum — Vitellius, C. xiii, and Tiberius, A. vii. Both mss. are imperfect, the latter being a mere fragment of some 4000 lines. 2 Fortu- nately the missing parts are contained in one of the John Stowe mss., no. 952, in the library of Lord Ashburnham. These three mss. furnish the text of The Pilgrimage of the Life of Man recently edited for the E. E. T. S. by Dr. Furnivall. 3 Lydgate's verse translation represents the second recension of Deguileville's first Pilgrimage. About the year 1430, just a century after the composition of the original work, an English prose rendering of the first Pil- grimage, first recension, was made. Nothing whatever is known of the translator except that he must have lived after the time of Chaucer, since Chaucer's ABC, or Prayer to the Virgin, is inserted in the translation. 4 This prose version is a slavish translation of the French original. It was edited in 1869 for the Roxburghe Club by William Aldis Wright from MS. Ff. 5. 30 in the Cam- bridge University Library. Several mss., which, though they have never been collated, are supposed to represent this version or a modernised form of it, are extant : 1 A Spanish translation of the first Pilgrimage was published at Toulouse by Vincentio Mazuello in 1480, and again in 1499. Hill (p. 14 ) mentions two edi- tions of a Dutch version of the first Pilgrimage. 2 Ward, Catalogue of Romances, n, 571, 578. 3 Copious extracts from Vitellius, C. xiii are printed in the Appendix of Hill's book. See also " A Modern Prose Translation of . . . The Pylgrymage of 3fan," London, 1859 — an abstract of Hill's book by its editor, Katharine Isabella Cust. 4 In Vitellius, C. xrn, a blank space is left for its insertion. 14 The Sources of Banyan' s Allegories. 1. Glasgow, Hunterian Museum, Q. 2. 25. 2. Oxford, Bodleian Library, Laud No. 740. 3. London, Sion College Library. 4. Cambridge, St. John's College, MS. G. 21 — a copy in the Northern dialect. 5. Cambridge, Magdalene College, Pepys Library, No. 2258. 1 6. Cambridge, University Library, Ff. 5. 30. 7. Cambridge, University Library, Ff. 6. 30 — a condensed and modernised seventeenth century copy of Laud No. 740. In the last MS. of this list we have the version which was first suggested by Wright (p. x) as the one Bunyan may have known : " It is not within the scope of the present Preface to discuss a question which has been raised, as to how far Bunyan may have been indebted to this allegory for the idea and even the details of his Pilgrim's Progress. But it is at least worthy of remark that in the 17th century there was copied and circulated in manuscript a condensed English version of Guillaume de Deguileville's first pilgrimage. In the University Library, Cambridge, there is a small volume of 242 pages, of which the class-mark is Ff. 6. 30. The title is 'The Pilgrime, or the Pilgrimage of Man in this World. Wherein y e Authour doth plainly and truly sett forth y e wretchedness of mans life in this World, without Grace, our sole Protectour. Written in y e yeare of x*. 1331.' The colophon is as follows : ' Written according to y e first copy. The originall being in St. John's Coll. in Oxford, and thither given by Will. Laud, Archbp of Canterbury, who had it of Will. Baspoole, who, before he gave to y e Archbp the originall, did copy it out. By which it was verbatim written by Walter Parker, 1645, and fro thence transcribed by G. G. 1649. And fro thence by AV. A. 1655.' The original here referred to is the Laud MS. quoted in the notes, and is now in the Bodleian Library, among the Laud 1 Mr. Alfred Rogers of the University Library, Cambridge, has kindly examined this MS. for me. He informs me that the volume is in folio, is a seventeenth century copy, and that the writing looks even more modern than that of Ff. 6. 30. The Sources of Bunyan's Allegories. 15 MSB., n°. 740. It is not likely that Bunyan ever saw this, or the Glasgow MS. in the Hunterian Museum (Q. 2. 25), or the MS. from which the present volume is printed, or that in the library of £>t. John's College, Cambridge (G. 21), but he may at some time have fallen in with a little volume like that described above." This seventeenth century copy contains no incidents or personifi- cations that are not also found in Ff. 5. 30, the text of Wright's edition. Since it has never been published, and since Wright's suggestion concerning Bunyan has been often repeated, this copy has been made the basis of the comparison in the following chapter between Deguileville's Pilgrimage of Man and Bunyan's Pilgrim's Progress. Another translation of Deguileville's Pelcrinage de la Vie Humaine may possibly have been made by John Skelton. Among the several literary labors enumerated by the author in his Garlande of Laurell is the following : ' ' Of my ladys grace at the contemplacyoun, Owt of Frenshe into Englyshe prose, Of Marines Lyfe the Peregrynacioun He did translate, enterprete, and disclose." x It has been suggested that perhaps this is identical with the Peregrinatio Humani Generis printed by Pynson in 1508. But according to Herbert, the Peregrinatio Humani Generis is " in ballad verse, or stanzas of seven Hues." It could not have been, therefore, the work mentioned by Skelton. 2 b. The Second Pilgrimage. Of Deguileville's three Pilgrimages the second only was printed in English before Bunyan's time. This prose translation of the second Pilgrimage, published by Caxton in 1483, was ^yce, Works of John Skelton, I, 430, 11. 1219-1222. 2 Ames, Typograph. Antiq., 1812, n, 430; Warton, Hist, of English Poetry, 1824, II, 163; Wright, The Pilgrimage of the Lyf of the Manhode, 1809, p. iii ; Die. Nat. Biog., lh, 327. 1 6 The Sources of Bunyarfs Allegories. made, as the colophon informs us, in the year 1413. 1 Two MSB. of this version, Egerton 615 and Additional 34,193, are in the library of the British Museum. The two are alike except for the fact that in the latter both the colophon and the epilogue of the translator are omitted. Other mss., presumably of the same version, are : 1. Among the Cecil mss. at Hatfield. 2. Cambridge, University Library, Kk. 1. 7. 3. Cambridge, Caius College. 4. Oxford, University College. 5. Oxford, Corpus Christi College. Deguileville's second Pilgrimage treats of the Soul after death. Having been freed from the body, the Soul is immediately claimed by Satan. Its guardian angel remonstrates and insists that the matter be laid before Michael, the Provost of Heaven. The three proceed to the court of Michael, and here the Soul instead of making any defense appeals to the mercy of the judge. Justice, Conscience, and Reason array themselves against the poor Soul. Mercy flies to heaven and returns with a charter of pardon sealed with the Redeemer's own blood. The Soul is then permitted to pass into purgatory. In the fifth and last book it is led by its guardian angel into heaven. There is not the slightest resemblance between the Pilgrimage of the Soul and the Pilgrim's Progress. c. The Third Pilgrimage. The third Pilgrimage, it seems, has never been translated into English. 2 1 This translation has been sometimes ascribed to Lydgate, but with extreme improbability. The question is ably discussed by J. Shick in Lydgate's Temple of Glas, E. E. T. S., Extra Series, No. 60, 1891, pp. ci-ciii. 2 In the year 1358 the author imagines himself in a beautiful garden. He soon falls asleep. In his dream he sees an old man, who has climbed an apple tree and eaten some of the apples, fall to the ground. The ground opens and engulfs him. Carried to a high mountain the author hears Adam's guardian angel relate to the other angels the manner of Adam's fall. Justice, Verite, and Misericorde hold a The Sources of Bunyan's Allegories. 17 Our chief concern is with the first Pilgrimage. Time and again it has been asserted that Bunyan got " the idea and even many of the details " of his allegory from Deguileville's Pilgrim- age of Man; that he either read it himself or heard the story from some one who had read it. 1 Such an assumption must rest, in the first instance, solely upon internal evidence. The question to be answered is, are the resemblances between the two allegories sufficiently close to establish the probability of Bunyan's indebted- ness to Deguileville. In the next chapter a detailed comparison will show how much, or how little, the later allegory owes to the earlier. conference in heaven concerning the fate of Adam. They call in Sapience. She says that the only way by which Adam can be redeemed is for the King himself to become a man and atone for Adam's sin. The Son declares his willingness to make a pilgrimage on earth. Gabriel is sent to announce to Mary the birth of the Christ-child. The author now sees a great wonder. The Virgin appears as a great crystal penetrated by a ray of sunlight. This ray gradually assumes the form of a child. On the top of a mountain Mary and Elizabeth meet. The Son, yet unborn, declares to John, who is also still unborn, that he has chosen him for his messenger. At the Son's request, Mary sings the Magnificat. After the birth of Jesus, Joseph explains to Nature the immaculate conception, whereupon she flees. Jesus is circumcised by Vieille Loy, an old wrinkled woman who carries the table of the law under her arm. In the flight to Egypt the Holy Family meet Ignorance, an old blear-eyed woman, who reproaches Jesus for trying to save his life. No account is given of the stay in Egypt, nor is anything said about the life of Christ from the twelfth to the thirtieth year. In his thirtieth year Jesus, accompanied by Nouvelle Loy, meets John, the Baptist, and Vieille Loy on the banks of the Jordan. Vieille Loy surrenders to Nouvelle Loy her tablets and circumcision knife. Jesus is then baptized by John. From this on the allegorical figures disappear, and the gospel narrative is closely followed. 1 In addition to the opinions of Hill, Wright, and Kotz, which have been cited above, see also: "Bunyan and Plagiarism," Catholic World, 1868, vi, 535-544; "Bunyan and his Prototypes" in William Carew Hazlitt's Offspring of Thought in Solitude, London, 1884, pp. 213-220 ; Petit de Julleville, Histoire de la Langue et de la Litterature Francaise des Origines d 1900, Paris, 1896, n, 205-207 ; Victor le Clerc, Histoire Litteraire de la France au Quatorzieme Steele, Paris, 1865, n, 19 ; Gaston Paris, La Litterature Francaise au Moyen Age, Paris, 1888, p. 228 ; Saints- bury, A Short History of English Literature, London, 1898, p. 136, note, and p. 514 ; ten Brink, History of English Literature, English Translation, 1896, n, Part II, 5-7 ; Announcements of E. E. T. S., p. 4. II. PILGRIMAGE OF MAN COMPARED WITH PILGRIM'S PROGRESS. 1. The Allegory a Dream. The Pilgrimage of Man begins with an invitation to all, — " be they Kings, be they Queenes, be they rich, be they poore, be they strong, be they weake, be they wise, be they fooles," — to draw near and hearken to what the author will say. "Now vnder- stand the dreame y 1 I had y e other night, as I lay in y e Abbey. Methought I passed out of my house, where I had been a prisoner nine months of y e season ; & anon after me thought I was quickened, & stirred to vndertake a journey to y e faire city of New Jerusalem" (p. 1). The Pilgrim's Progress is also an account of the author's dream : "As I walked through the wilderness of this world, I lighted on a certain place, where was a den ; and I laid me down in that place to sleep : and as I slept, I dreamed a dream." ' 2. Pilgrim meets Grace Dieu. Pilgrim remembers that he lacks the two essentials of every pilgrimage — a scrip and staff'. "And as I went weeping & lamenting seeking helpe I saw a Lady in my way, all faire & glorious : She seemed to me y e daughter of an Empero r , of a King or of some other great Lord. Courteous she was (methought) & first spake to me, asking what (with such sorrow) I went so seekeing. Whereat I was abashed, that so glorious a Creature should first designe to speake to me or cast her eye vpon me " (p. 2). Her name, she declares, is Grace Dieu. " I am she that thou shouldest chuse to be thy guide. . . . When thou shalt have JOffor, hi, 89. 18 The Sources of Bunyanfs Allegories. 19 need of me, so shalt thou call me, & calling me I will not faile thee" (pp. 3-4). So Christian, in great distress of mind, meets with Evangelist : , " I looked, and saw him [Christian] open the book, and read therein ; and as he read, he wept and trembled ; and not being able longer to contain, he brake out with a lamentable cry, saying, 1 What shall I do ? ' . . . Now I saw upon a time, when he was walking in the fields, that he was, as he was wont, reading in his book, and greatly distressed iu his mind ; and as he read, he burst out, as he had done before, crying, ' What shall I do to be saved?' I saw also that he looked this way and that way, as if he would run ; yet he stood still, because, as I perceived, he could not tell which way to go. I looked then, and saw a man named Evangelist coming to him, who asked, 'Wherefore dost thou cry ? ' " l 3. The Water of Baptism. Pilgrim, warned by Grace Dieu that before the end of his pilgrimage he will encounter " lettings, mischeifes adversityes & Incumbrances " and that then he will find her aid indispensable, begs her to become his guide. His request is granted and he is thereupon conducted to her house. 2 " But one thing discomforted me much ; there was a deepe water 3 before it, through which I must passe if I would enter into y e house ; ffor ship, nor bridge, nor planke was there none. And then I asked Grace-Dieu why there was such a passage, how I might escape, whether there were any other passage, and what good that water should do me? Then she said, Art thou abashed for so little water. . . . Here thou ought to have no dread. . . . Here is the passage for all good pilgrims there is no other way or passage to Jerusalem except by cherubins .... if thou consider well whence thou comest, & thy last abode nine months thou hast much need to purge thee & to wash thee. . . . Wherefore if thou wilt passe, 1 Offor, in, 89-90. 2 Grace Dieu's house had been "masoned thirteene hundred yeares & thirty before that time." 3 In the margin of the ms. is written the word " Baptisme." 20 The Sources of Banyan's Allegories. say it anon, & I will doe thee helpe by mine Officiall. He is y e keeper of this Sacrament, & the Minister of this passage, he shall helpe thee to passe, & shall passe thee by bathing & washing ; & he shall put a Crosse upon thy forehead & upon thy breast, & anoint thee as a champion that thou mayest overcome all mischeife & not dread thine enemy es, but conquer Jerusalem. Now I pray thee answer amen w ch is thine Intent? And I said right humbly, It is my desire that y e Officiall come vnto me. Then came at her Comandment y e officiall vnto me, & he tooke me by y e hands, & he put me into the water, there he washed me & bathed me, then he led me into the house of Grace-Dieu " (pp. 5-7). The house of Grace Dieu Hill believes to be the prototype of the Interpreter's House. No reason is given in support of such a supposition. He simply asserts (pp. 21—22) "this is the church of Christ, for the expounding of the Scriptures; it is, in fact, the Interpreter's house of Bunyan." Bunyan, however, typifies the church, not by the Interpreter's House, but by the Palace Beautiful. The Water of Baptism lying before the entrance of Grace Dieu's house has, according to Hill (p. 22), been " transformed by Bunyan (agreeably to his views) into the Slough of Despond, the duration of which he gives 'as above these sixteen hundred years' — the age of the Christian church in his time." But there is not the remotest connection between the rite of baptism and the Slough of Despond. " It is," says Bunyan, " the descent whither the scum and filth that attends conviction for sin, doth continually run, and therefore it is called the Slough of Despond : for still, as the sinner is awakened about his lost condition, there ariseth in his soul many fears and doubts, and discouraging apprehensions, which all of them get together, and settle in this place." ! Evidently there is no connection between the idea symbolized by the Slough of Despond and that symbolized by the Water before Grace Dieu's house. Is there any resemblance between the symbols themselves ? Bunyan declares that this Slough had 1 Offor, m, 92. TJie Sources of Banyan's Allegories. 21 caused the king's laborers much trouble " for above these sixteen hundred years." Deguileville, in describing the house of Grace Dieu, says that it had been " masoned thirteene hundred yeares & thirty before that time." An " official " is sent by Grace Dieu to help Pilgrim through this water. Bunyau, describing Chris- tian's escape from the Slough, says : " But I beheld in my dream, that a man came to him, whose name was Help. . . . Then said he, Give me thy hand ; so he gave him his hand, and he drew him out, and set him upon sound ground, and bid him go on his way." 1 These are the only features which the two descriptions have in common. Before passing on, however, let us examine some further evi- dence, discovered by Hill and seemingly approved by Kotz, of Bunyan's indebtedness at this point to Deguileville. The italics are Hill's. " Pilgrim is alarmed," declares Hill (p. 22), " at finding himself stopped by a stream without bridge or ferry, and desponds. ' Dolent en fu et fort pleuroie.' " Then, in a foot-note to the word desponds, he adds, " Christian also desponds at the sight of the lions, and thought of going back, till Watchful, the porter, cried unto him, saying, ' Is thy strength so small ? Fear not the lions, for they are chained. ' " Kotz (p. 11) follows Hill without a word of dissent : " In ahnlicher weise verzagt audi Christian beim anblick der lowen vor dem Palace Beautiful, nur auf Watchful' s zuspruch bleibt er fest. . . . Wie Gracedieu Pilgrim wegen seines kleinmutes vorwiirfe macht, so fragt Watchful zurnend Christian : ' Is thy strength so small.' " The cause of Pilgrim's fear is wholly different from that of Christian's. Pilgrim is filled with dread because he must pass through a stream of water — symbolic of the rite of baptism ; Christian, because he must pass by two lions — symbolic of civil' and ecclesiastical persecution. The sole point in common between the two allegories is the fact that both Pilgrim and Christian experience fear. To cite this as an instance of borrowing on 1 Offor, in, 92. 22 The Sources of Bv/nyan's Allegories. Bunyan's part weakens, rather than strengthens, the theory of his indebtedness to Deguileville. 4. Pilgrim reaches the House of Grace Dieu. Having crossed the Water of Baptism, Pilgrim is admitted to the house of Grace Dieu. Immediately upon entering he sees in the middle of the house the sign of the letter Tau, which was painted with the blood of the Lamb, and standing near it a vicar of Aaron or of Moses, clothed iu a robe of linen, having his head horned and in his hand a rod crooked at the end. On the fore- heads of his servants this vicar sets the letter Tau with which he blesses them, promising them mercy. In obedience to Grace Dieu's request he marks the forehead of the Pilgrim and blesses him. Dame Reason then in a long discourse explains to this vicar the meaning of the horned head, and of the staff crooked at the end : " Thou art horned without but be thou meeke & mercyall within, what worke soever thou goe about, for though thy rod be sharpe at y e one end, yet it is bowing at y e other end. Now then it betokens there should be in Thee meekeness to chastise with mercy " (p. 9). While Moses is listening to "y e sermon y* Dame Reason made him," " a great Company of folke came, & entreated Moses that some service in his house he would graunt them. Then Moses tooke a paire of sheares, & clipped their crownes, & said this shall be your part & your heritage, & if you be wise, let it be to you acceptable" (p. 12). These are preached to by Dame Reason and are told why they have shaven crowns. "When Reason had thus preached vnto his shorne, then Moses gave gladly to those that asked places in his house. Some he gave great wors p . others he made chamberers. Some Sergeants to arrest & put enemyes out of y e bodyes ; some to serve at the great board where they did eate. To each one he gave some place in proper power or as Coadjutors ; but to all he gave leave to be Readers in his house, & to preach Gods law" (pp. 13-14). After another sermon by " Lady Reason the wise," " Moses would to dinner, & his meat was ready all otherwise then it was The Sources of Bunyan's Allegories. 23 wont to be. ffor there was onely bread & wine, which was not according to his desire ; ffor he would have flesh to eate, & blood to drinke, thereby to deface the old Law. To helpe him he called G - D. & she came to him forthwith ; & then behold I saw a great wonder to which there is none like. The bread he turned into flesh, & the wine into blood, as G — D had ordained it, & it seemed vnto me to be the body & blood of the white lambe. And then courteously he called his new oiflciall to dine with him, & taught him his cunning, giving him commission to make such conversion. And then he gave to eat to all his new shorne, without danger, & he ate with them, & drunke with them, & they rejoyced together" (p. 17). In perfect amazement at this strange "mutation," Pilgrim turns to Dame Reason for an explanation. But in vain. " Herein," she declares, " I lack vnderstanding, & my witts are altogether blind." As he thus stands in great perplexity, he sees one approaching who had not " the cheere of gladship .... but right wroth she seemed .... with her thumbes vnder her girdle and her eyne glowing like y e eyne of a kite" (p. 18). This is Dame Nature, who, in great wrath because of the wonderful change wrought in the bread and wine, comes to chide Grace Dieu for having thus encroached upon her rights. Dame Nature declares that she is mistress of all that pertains to the earth, Grace Dieu of all that pertains to the sky. Too much already has she suffered from the encroachments of Grace Dieu. "Also I forgett not that you put fire into my green-bush (& yet it consumed not) without my will or privity. I remember also the dry Rods of Moses & Aaron ; y e one ye made become an adder, & y e other ye made waxe green againe, & to beare leaves & flowers & fruit. Also ye turned my water into wine at y e wedding, I remember very well. Neither can I forgett the Virgin's conceiving and childing with- out the helpe of a man " (p. 20). Incensed by the angry reproaches of Dame Nature, Grace Dieu replies : "And I would answer you right fowle & beat you well, were it not for mine owne worship, & for the distempered wrath I see in you" (p. 21). What, she asks, would become of Nature, if she, the mistress of the Sun, should withhold it from the earth for an hundred 24 The Sources of Bunyan's Allegories. winters? Nature is only her hand-maid, and it ill becomes her to find fault with her mistress. "When G - D. had thus spoken to Nature .... she kneeled downe at her feet meekely, & said, Lady I pray that on me you have mercy, argue no more against me; for plainly I see my default, & am sorry that ever so feircely I stirred against you " (p. 25). Pilgrim sees two others approaching whose names, he after- wards learns, are Penitence and Charity. In one hand Penitence holds a mallet, in the other a good rod, green and small, and in her mouth she carries a "besome." Of the mallet she says, " right as a child makes softnes in a hard apple by beating & juyce by smiting: right so with my mallet 1 I cause teares and sighs from sinners; & make them cry alas !" (p. 27). With the " besome " she cleanses and sweeps out old sins from the house of which she is the " Chaniberer." This house has six gates. Through five of these — the gates of smelling, of tasting, of feel- ing, of hearing, and of seeing — filth enters. The sixth gate is the mouth through which this filth by means of her " besome " is purged. With the rod 2 she corrects evil-doers, " though they be 30 yeares old or more." Charity " held a Testament of great charter wherein was written many letters." This contains the " Jewell of Peace," 3 the legacy of Jesus Christ, without which no one may safely partake of the " Relief" — the bread and wine which Moses had changed into flesh and blood. This " Relief," of which Penitence is " Porter and parter " and Charity "Aumner and dispenser," is the Bread of Life, the bread upon which the angels are fed, and with which pilgrims bound for Jerusalem should fill their scrips. " Bread & wine x The mallet is called Contrition (p. 28). 2 The name of the rod is Satisfaction ; "that is to say, to suffer as much sorrow without grutehing, as was thy delight in sinning " (p. 31). 3 In the present MS. no mention is made of a cross, but in both Wright's text (pp. 38-39) and Lydgate's verse translation (Part I, p. 129) Charity describes the form of this ' ' Jewell of Peace ' ' as that of a cross with the letters p, a, x in the several corners. With this mention of a cross Hill ( p. 24) compares the account of the cross , at which Christian loses his burden. ' The Sources of Bunyan's Allegories. 25 though I call it," says Grace Dieu to Pilgrim, " I advise thee & charge thee that flesh & blood it be vnderstood of thee & sted- fastly beleeved of thee. . . . Bread & wine it may seeme thee ; for the foure witts they be deceived out, & foolish holden, they can nothing, doted they be, let them lye. But the witt of y e Hearing onely informes thee more then the Sight, Smelling, Touching or Tasting : for by hearing men knowes more soothly and perceives more clearely " (p. 37). Charity brought this won- derful bread from heaven ; it was sown, harvested in barns, threshed and ground, but when Charity attempted to bake it, " she could not mould nor turne it at her will .... she quickly remembred her of a mistris, y e most subtile & cunning that was in any towne or burrough to be found, her name was Sapience. . . . And Sapience moulded it, & baked it, & wisely the bread turned, as charity said to her" (pp. 38-39). Lady Sapience, who could put "all y e worlde in a boxe" and "y e sea in an eggeshell," moulded this bread so subtilly that " it shuld seeme little & should all suffice." But in so doing she angered Dame Nature who sent her clerk Aristotle " to argue with her and to blame her." Aris- totle contended that since the less could not include the greater, Dame Sapience, in making a small portion of this bread as effica- cious as a large amount, had set at naught his Mistress, Dame Nature. Among the several examples brought forward by Sapi- ence to show that the less can include the greater, is the following : Has he ever seen Greece and Athens, Aristotle is asked. "Cer- taine q d he I mind me well, that they are very great, & there are many schollers and many students, & people of diverse crafts. Now say me truly (qd she) where hast thou put & kept all this greatnes which thou tellest me. In mind I have put all these things most certainly. Ha, ha, said Sapience, then thou dost con- clude if memory be in the head, the lesse conteines the greater; Two great cityes with all their students within the apple of thine eye" (p. 45). I have quoted somewhat copiously from Deguileville's account of the personifications found by Pilgrim at the house of Grace Dieu, because it is just here that Hill finds the strongest evidence of Bunyan's indebtedness to the earlier allegory. 26 The Sources of Bunyo/n's Allegories. "Moses," says Hill (p. 22), "is succeeded by personifications of Reason or Prudence, and Nature, corresponding to Worldly-wise-man in Bunyan, who is 'obstinate* and railing. These are followed by Sajrience or Discretion, by Repentance or Piety, and by Charity or Love." Then in a foot-note he adds, "Discretion, Piety, Pru- dence and Charity inhabit the palace called Beautiful, and entertain Christian." The first assertion of Hill's is wholly misleading to one who has not had access to Deguileville' s text. Kotz, for instance, after quoting it adds (p. 1 2), " Diese vier namen [Discretion, Piety, Prudence, Charity] begegnen uns wortlich bei Bunyan : sie sind die bewohnerinnen des Palace Beautiful. Dieser umstand allein wiirde ziemlich geniigen um den einfluss Guilevilles auf Bunyan sicher zu stellen." As a matter of fact only one of these names is common to the two allegories — Charity; the alterna- tive forms — Prudence, Discretion, Piety, and Love — do not occur in Deguileville at all. There is little or no sug- gestion of the names — Discretion, Piety, Prudence — in the names — Sapience, Repentance, Reason, respectively. Nor is there the slightest resemblance between these crude personifications and the lovely damsels who entertain Christian at the Palace Beau- tiful. To assert that Dame Nature corresponds to Worldly- Wise- man is, to say the least, fanciful, but to assign as the sole reason for this belief the fact that both are " obstinate and railing " is simply astounding. In a foot-note to the phrase " ' obstinate' and railing," Hill (p. 22) tells us that " Obstinate accompanies Christian and Pliable over the plains, and rails at them both." Hill's argument, it seems, is this : Dame Nature, being " obstinate and railing," corresponds to Obstinate; but she also corresponds to Worldly-A\ r iseman, for he too is " obstinate and railing ; " hence Obstinate and Worldly-Wiseman must correspond to each other, — a conclusion, I venture to say, never before reached by any reader of the Pilgrim's Progress. Moses, as Hill believes, is the prototype of Bunyan's Mr. Legality, and he compares an incident in which certain pilgrims, eluding Charity and Repentance, go directly to Moses for some of the "Relief" with Christian's turning aside to visit Mr. Legality. Deguileville relates the incident as follows : The Sources of Bwny art's Allegories. 27 " When Charity had said, & preached without gainesaying, then came many pilgrims that inclined to obey Charity's commandment. And they went & y e Jewell of peace they took ever each vpon his breasts & passed by Penitence without dread of Her, & vnder- put them to her Mallet, with her besome they were sweeped, & beaten with her Rods. And then the Releife they received at Moses hands without feare. Then I saw some Cursed, that came in by way refusing to come by Charity & Penitence & w tb out shame did receive y e Releife also, to whom Moses gave it full courteous without exception. But wott you what? Hearken good people & I will tell you. After they had thus received it, they were all fowle & sicke in stomach, vnsowled & hungry, because they had taken it vnworthily ffor they were no more sowled, then flying they had passed by y e doore of an Obly-maker, 1 having nothing to eate. But for the other it was not so with them, for they received & were sowled & satisfied, so that nothing in the world they praised in comparison of that. They became so faire, so gentle, & so debonier ; but methought y* other were all fowle as well Clarke as Lorde " (pp. 35-36). This incident, however, does not correspond to that in which Christian turns aside to visit Mr. Legality. Deguileville is trying to portray the condition of those who partake of the holy sacra- ment unworthily ; in Christian's turning out of his way to visit Mr. Legality, Bunyan symbolizes an entirely different idea, — the attempt to be justified, not through the redemption of Christ, but through the law. Hill's arguments at this point are very confus- ing. At one time he identifies the pilgrims who had eluded Charity and Repentance and had gone directly to Moses with Pliable, at another time with Christian: "But," continues Hill (p. 24), " it happened ill for them ; for, as soon as they had left him [Moses] , they looked as if they had come out of a miry slough, ' Yssys du bourbier ou dun noir sac a charbonnier ; ' like Pliable, ' bedaubed with dirt,' or had been ' dipped into a sack of charcoal.' They were black, filthy, vile, says De Guileville — enhordiz et encore tous familleux ; but when they were tired of this relief they 1 Explained in the margin of the MS. as " a maker of wafer-cakes." 28 The Sources of Banyan's Allegories. returned trembling, and begging to accompany the other pilgrims. So Christian, after 'having turned out of his way, to go to Mr. Legality's house for help,' .... stands trembling before Evan- gelist." The English translations give no equivalent of the phrase "du bourbier," and so contain no suggestion of a miry slough. The present MS. describes the pilgrims as " fowle & sicke in stomach, vnsowled & hungry." Wright's text says (pp. 40-41) : " Whan thei hadden had this releef riht as thouh thei hadden be comen out of a riht blac colyeres sak other out of a foul dong hep al blac thei bicomen and salwh foul and stinkinge and elded." Lydgate's version reads : "But they retournede foul and blake, I mene, swych that of boldnesse Toke yt nat in clennesse, As they ouht ha done off ryht ; Swych wer foul & blake of syht Lyche to a colyers sak." 1 Christian, it is true, after his futile attempt to visit Mr. Legality, " stood trembling " before Evangelist, but in none of the English versions of Deguileville are we told that the pilgrims " returned trembling and begging to accompany the other pilgrims." Beyond the mere suggestiveness of law contained in the word Hoses, there is no connection, it seems to me, between Deguile- ville's Moses and Bunyan's Mr. Legality. 2 Bunyan introduces the character, Moses, further on in the Allegory. Faithful is relating to Christian how, after his secret inclining towards the temptation of Adam the First, he was overtaken by a man who knocked him down three times, and who would have made an end of him, had not one come by who made him forbear. "That man," says Christian, " that overtook you was Moses. He spareth none, neither knoweth he how to show mercy to those that trans- gress his law." 3 1 Lydgate, Part I, 11. 5122-7. 2 Neither Mr. "World ly-Wiseman nor Mr. Legality appeal's in the first edition of the Pilgrim* * / Vogress. See Elliot Stock' s Facsimile Reproduction of the First Edition, London, 1895. 3 Offor, in, 119. The Sources of Bunyarts Allegories. 29 5. PlLGEIM RECEIVES HIS SCRIP AND BOUBDON. Before Pilgrim can begin his journey, he must be provided, Grace Dieu tells him, with a scrip and bourdon. " Then into a place of great beauty she led me, without tarrying. And out of a Hutch (which she vnlockt) she wrought me a Scrip & a Burdon " (p. 48). In the scrip, which is called Faith, must be carried the provisions necessary for the journey. The bourdon, the name of which is Hope, contains in one end a mirror in which can be seen all countries. " Therein," says Pilgrim, "did I see that faire city, to y e which I intended my journey & my pilgrimage " (p. 50). ' Both in Wright's text and in Lydgate's version the hutch from which Grace Dieu gets the scrip and bourdon is said to contain ' many a fair jewel.' In the verse translation Grace promises to show Pilgrim ' ' Thynges that wer with-Inne cloos, Wych I ha shewyd but to fewe. ' ' l Christian is forbidden by the damsels of the Palace Beautiful to depart " till they had shown him the rarities of that place." 2 The names of the scrip and bourdon, Faith and Hope, suggest Chris- tian's fellow-pilgrims, Faithful and Hopeful. The scrip contains the articles of the creed. To these Hill (p. 28, note) cites as a parallel Christian's roll, which he loses in the arbour. Pilgrim, by looking through a mirror in one end of his bourdon, sees the fair city to which he is journeying ; Christian, by looking through the perspective glass of the Shepherds of the Delectable Mountains, obtains a view of the Celestial City. 3 6. PlLGEIM IS PEOVIDED BY GeACE DlEU WITH ARMOE. Pilgrim is greatly distressed upon learning that his bourdon is not " ironed," and refuses to be pacified until told by Grace Dieu ^ydgate, Part I., 11. 6212-'13. 2 Offor, in, 110. 3 Offor, in, 145. 30 TJie Sources of Bunyan's Allegories. that his bourdon " is not to smite with, nor fight with but only in faith to trust vnto," and that she will provide him armor with which to defend himself against his enemies. " Then G-D. entered within a Curtaine, and called me. Behold q d she yonder on high is armour enough to arme thee with ; there are Helmets, Haber- geons, Gorgets, Jacks, & Targets, and all that needs good pilgrim to defend him, against deadly enemyes. Now take there that thou wantest : I give thee leave" (p. 56). Pilgrim is then armed with the doublet of Patience, helmet of Temperance, gorget of Sobriety, gauntlets of Continence, sword of Justice, scabbard of Humility, girdle of Perseverance, buckle of Constancy, target of Prudence. Hill, alluding to this incident, says : " We now come 'to the prototype of the armoury contained in ' the stately palace called Beautiful,' which Bunyan thus describes : ' The next day they had him into the armoury, where they showed him all manner of furni- ture, which the Lord had provided for pilgrims — as sword, shield, helmet, breast-plate, all-prayer, and shoes that would not wear out. And there was here enough of this to harness out as many men, for the service of their Lord, as there be stars in the heaven for mul- titude' " (p. 28). Even Kotz (p. 13, note 3) shows some hesitancy in accepting Hill's suggestion : " Ich halte das nicht fur ausge- macht, denn alle die armories, die in dichtungen religiosen inhalts sehr beliebt waren, gehen auf die bibel (Ephes. 6) zuriick." Bun- yan's " All-prayer " and " Shoes that would not wear out " prove conclusively that his source is not Deguileville's allegory but St. Paul's letter to the Ephesians. 7. Pilgrim begs Grace Dieu for an Attendant. Pilgrim finds the armor so burdensome that he resolves to take it off — as David once did. At his request an attendant is provided to carry the armor for him. The attendant, whose name is Memory, has her eyes set in the back of her head. She " per- ceiveth nothing of y e time to come," says Grace Dieu to Pilgrim, " but she can tell thee all that is past . . . Memory shall attend thee with thine armour, y t in time of need thou mayst arme & defend thee, against thine enemyes " (pp. 73-74). The Sources of Bunyan's Allegories. 31 Lydgate's version shows considerable variation at this point from the texts of the first recension. Upon Pilgrim's refusal to wear the armor, Grace Dieu promises to give him the stones which David used against Goliath and which she has long kept for play- ing with her maidens the French game of Toss-Ball. 1 After receiving the stones, Pilgrim asks for a cart to carry his armor. Bidden to look behind him, he does so and sees the wench Mem- ory, the description of whom accords with that in the first recen- sion. 2 Both in Wright's text and in the present MS. mention is made of David, but none of the stones with which he slew Goliath. Hill (p. 30) cites as another instance of Bunyan's indebtedness the fact that among the rarities of the Palace Beautiful shown to Christian we find included " the sling and stone with which David slew Goliath of Gath." But in such an enumeration as Bunyan here makes, nothing could be more natural than that he should have included " the stone and sling of David." The whole passage reads : " They also showed some of the engines with which some of his servants had done wonderful things. They showed him Moses' rod ; the hammer and nail with which Jael slew Sisera ; the pitchers, trumpets, and lamps too, with which Gideon 3 put to flight the armies of Midian. Then they showed him the ox's goad wherewith Shamgar slew six hundred men. They showed him, also, the jaw-bone with which Samson did such mighty feats. They showed him, moreover, the sling and stone with which David slew Goliath of Gath." 4 Surely nothing could be more absurd than to maintain that Deguileville's mention of the sling and stones of David as part of the armor furnished Pilgrim by Grace Dieu — and that too in the very texts which Bunyan is least likely to have seen — must have suggested to Bunyan the inclusion of the sling and stones of David in such an enumeration as the above. Bunyan, unlike Deguileville, sends forth his pilgrim fully armed. The damsels of the Palace Beautiful, before permitting 1 These stones, five in number, are: (1) Memory of Christ's Death for Man- kind, (2) Kemembrance of Christ's mother Mary, (3) Memory of the everlasting bliss of Heaven, (4) Memory of the Pains of Hell, (5) Holy Writ. 2 Lydgate, Part I, pp. 234ff., Part II, p. 242. 3 Offer misprints "Gibeon." *Offor, m, 110. 32 The Sources of Bunyan's Allegories. Christian to resume his journey, had him again into the armoury, where "they harnessed him from head to foot with what was of proof, lest, perhaps, he should meet with assaults in the way." 1 The Pilgrim's Progress contains no personification of memory, but in the Holy War we are told that Capt. Experience had " for his coronet one Mr. Memory." 2 8. Pilgrim goes to Moses foe some of the "Relief." Just as Pilgrim is on the point of leaving Grace Dieu's house, he is bidden by her to go to Moses for some of the " Relief." " Then to Moses I went & asked Releife, such as he graunted vnto Pilgrims, all which he gave me willingly, which I put into my scrip ; Then I turned me again to G. D , praying and humbly beseeching her, y* she would not be farre from me at my need, nor leave me comfortles " (p. 74). In reply Grace says that, though she is to be invisible to his bodily eyes, she will not depart from him so long as he may keep the right way and prove himself valiant. 3 Bunyan, in describing Christian's departure from the Palace Beautiful, says : " Then he began to go forward ; but Discretion, Piety, Charity, and Prudence, would accompany him down to the foot of the hill. . . . Then I saw in my dream that these good com- panions, when Christian was gone to the bottom of the hill, gave him a loaf of bread, a bottle of wine, and a cluster of raisins ; and then he went on his way." i The " relief" given to Pilgrim is, of course, the holy sacrament. The bread, wine, and raisins given to Christian have no such spe- cific meaning but are symbolic, apparently, of the general notion of help or assistance. 1 Offor, in, 111. 2 Offor, in, 318. 3 Part I. of Deguileville's allegory ends at this point. Part II. begins : " After in sleeping other wonders I saw, w cb I will tell you as I behight" (pp. 76-77). Banyan, also, abruptly breaks off and then resumes his story, but at a much later point in the allegory : " So I awoke from my dream. And I slept, and dreamed again." Offor, m, 145-'6. 4 Offor, m, 111. The Sources of Bunyan's Allegories. 33 9. Pilgrim encounters Rude Entendement. Pilgrim's first adventure after leaving Grace Dieu's house is his meeting with Rude Entendement. " And as I went thus alone thinking, on the sudden I met with a great churle, ill shapen, beatle-browed & fronted. He bare vpon his neck a staife of a Crab-tree & seemed to me to be a full cruel master-man & a way- waiter. Then he said me (with a fowle & terrible voyce) whence conies & whither goes this Pilgrim : he thinkes he is full well & quaintly armed, but anon I will surely beate him with my staife. When this I heard him speake, I became wondrous sore abashed & feared in my heart : for I thought he woidd runne vpon me without abiding, although courteously I sjmke him & meekely. S r I desire ye that ye will not annoy me, nor lett me in my voy- age, for I am a Pilgrim, & little letting would greive me greatly. Certaine q d he the Incombrance comes of thine owne seeking ; whence comest thou y* thou darest breake the law, y 1, y e king hath ordained ? A while agoe the king ordained that none should beare Scrip or Burdon in his Country, & thou hast vndertaken to beare them both. what art thou ? & whence comest thou, that darest vndertake this matter? Evill thou come, & evill thou goe, & evill hither hast thou brought them. Never day in thy life didst thou so great folly. When these words I heard, more sad & feared I was, & sore forethought I had not armed me ; bnt then too late it was & what to do I wist not ; stirre I durst not, plead mine owne cause I neither could nor durst, because I was not armed " (pp. 77-78). The incident at once recalls Christian's first adventure after leaving the Palace Beautiful : " But now, in this Valley of Humili- ation, poor Christian was hard put to it ; for he had gone but a little way, before he espied a foul fiend coming over the field to meet him ; his name is Apollyon. Then did Christian begin to be afraid, and to cast in his mind whether to go back or to stand his ground. But he considered again that he had no armour for his back ; and, therefore, thought that to turn the back to him might give him the greater advantage, with ease to pierce him with 34 The Sources of JBunyan's Allegories. his darts So lie went on, and Apollyon met him. Now the monster was hideous to behold ; he was clothed with scales, like a fish (and they are his pride), he had wings like a dragon, feet like a bear, and out of his belly came fire and smoke, and his mouth was as the mouth of a lion. 1 When he was come up to Christian, he beheld him with a disdainful countenance, and thus began to question with him. Apol. Whence come you ? and whither are you bound ? Chr. I am come from the City of Destruction, which is the place of all evil, and am going to the City of Zion. Apol. By this I perceive thou art one of my subjects, for all that country is mine, and I am the prince and god of it. How is it, then, that thou hast run away from thy king ? Were it not that I hope thou mayest do me more service, I would strike thee now, at one blow, to the ground." 2 Christian engages in a fearful combat with Apollyon, nor does he receive any assistance until he has put his enemy to flight. " Then there came to him a hand, with some of the leaves of the tree of life, the which Christian took, and applied to the wounds that he had received in the battle, and was healed immediately." 3 In Deguileville's allegory no combat takes place. Pilgrim is deliv- ered from Rude Entendement by the happy arrival of Dame Reason, with a letter from Grace Dieu authorizing her to com- mand this churl — who is described as "a way-spy er, & a waiter for pilgrims, to bereave them of Scrip & Burdon beguiling way- faring men with false and lying words " — to cease from his moles- tations of pilgrims. There is, undoubtedly, some resemblance between these two incidents, and yet the ideas symbolized are not the same. Apol- lyon, of course, is Satan, and his attack upon Christian represents the wiles of the evil one to ensnare those who abandon his service for the service of Christ. It has often been pointed out that under the imagery of Christian's terrible fight with Apollyon Bunyan is recording the peculiar temptations which had beset him and which, J See Revelations, xin, 2 ; ix, 11. 2 Offor, m, 111. » Offor, in, 114. The Sources of Buny art's Allegories. 35 he says, lasted about a year. 1 By Rude Enteudemeut, Deguile- ville endeavors to represent those who misinterpret the Scriptures..* The churl defends his conduct towards pilgrims on the ground that the Scriptures forbid any man to bear scrip and staff, 2 to which Dame Reason in the verse translation replies : " But to-forn he sholde deye, That precept he gan modefye Eadeth luk the gospeler." 3 where the reference is clearly to Luke, xxii, 35—36. 10. Pilgrim comes to the Parting of the Ways. After the encounter with Rude Entendement a long conver- sation between Pilgrim and Dame Reason ensues, in which he is told that his inability to bear the armor was on account of his greatest enemy, who, he finally learns, is his own body. 4 Upon receiving Dame Reason's promise to be within hearing in case he needs her help, Pilgrim resumes his journey. " Thus alway I w r ent in great thinking & studying, when pre- sently I saw my way part, & forked in two, & between them I saw a great hedge high, thicke & wonderfull ; all bepricked with bushes and bryars & thornes intermedled throughout. On y e left hand there sate & leaned her on a stone a nice gentlewoman, that sett one hand vnder her side, & in her other hand she played her with her gloves, fitting them, & turning them about her fingers, & by her countenance she seemed to be of little care, for she nothing regarded spinning nor labour. On y e other way sate a man which seemed to me to be of little worth ; for his cloaths were all old tattered & torne ; a wrinkled visage, bald head, & his eyne were sunke & dimme, much of poverty & wretchedness he had I 1 See Grace Abounding, §§ 171-81. 2 Luke, x, 1-4 ; Matt, x, 10. 3 Part ii, p. 296, 11. 10815-6, 10823. 4 In Wright's text (p. 94) Pilgrim's spirit is separated from his body, and for a short while he experiences the delights of a purely spiritual existence. In Lyd- gate's version (Part n, pp. 248-282) Grace Dieu, and not Dame Reason, disem- bodies his soul, and the incident takes place before he leaves her house. 3(3 The Sources of Bunyan's Allegories. thought ; and but a foole I wist him by his trade, & by his doiug ; for a matt-maker he was, & y l which seemed to me strange was, that he made & arrayed in one houre, in another he destroyed, & all vndid, which was inethought little praiseworthy " (p. 104). The name of the mat-maker is Labor or Occupation. In reply to Pilgrim's inquiry as to which of the two ways he should take in order to reach the City of Jerusalem, he urges him to take the right hand way. Pilgrim's body, however, is strongly opposed to following the way of Occupation and insists upon his speaking with the " damosell " about the other way. Her name is Idle- ship. She is one of the daughters of Sloth, and delights in comb- ing and curling her hair, in beholding her face in a mirror, in sit- ting on easy seats. Pilgrim decides to follow the path of Idleness. The representation of the course of human life under the imagery of a forked road is very old. Xenophon so pictures the choice of Hercules in the Memorabilia ; x Pythagoras uses the letter " y " (7) to symbolize the course of man's life ; 2 the Bible speaks of the broad and the strait way ; the ' parting of the ways ' occurs in Stephen Hawes' Pastime of Pleasure and in Cartheny's Voyage of the Wandering Kniglit. While the idea of a forked way is not found in the Pilgrim's Progress, there are two passages which, being descriptive of Christian's wandering from the right road, show some resem- blance to Pilgrim's choice of the path of Idleness. The first of these relates how Christian and Hopeful were misled into By-path Meadow : " Now, a little before them, there was on the left hand of the road a meadow, and a stile to go over into it; and that meadow is called By-path Meadow. Then said Christian to his fellow, If this meadow lieth along by our way-side, let us go over into it. Then he went to the stile to see, and behold, a path lay along by the way, on the other side of the fence. It is accord- ing to my wish, said Christian. Here is the easiest going ; come, good Hopeful, and let us go over." Here they are captured the next morning by Giant Despair and thrown into Doubting Castle. 3 1 Book n, Chapter 1. 2 Hill, Appendix, p. xxx, note. 3 Offor, m, 138-139. The Sources of Banyan's Allegories. 37 The second passage, which describes how Christian and Hope- ful were led astray by Flatterer, shows more likeness to Deguile- ville : " They went then till they came at a place where they saw a way put itself into their way, and seemed withal to lie as straight as the way which they should go ; and here they knew not which of the two to take, for both seemed straight before them ; there- fore, here they stood still to consider. And as they were thinking about the way, behold a man, black of flesh, but covered with a very light robe, came to them, and asked them why they stood there. They answered, they were going to the Celestial City, but knew not which of these ways to take. Follow me, said the man, it is thither that I am going. So they followed him in the way that but now came into the road, which by degrees turned, and turned them so from the city that they desired to go to, that, in little time, their faces were turned away from it ; yet they followed him." 1 Mention might also be made of the fact that at the foot of the Hill Difficulty there were, in addition to the narrow way leading straight over the hill, two other ways, called Danger and Destruc- tion, one of which turned to the right, the other to the left. 2 11. Pilgrim is entangled in the Coeds of Sloth. Between the two paths lies the hedge of Penitence, on the oppo- site side of which Pilgrim sees Dame Reason and Grace Dieu. He is advised by them to pass through the hedge quickly, before it grows " too thicke or too pricky." " As I went musing busily seeking a hole in y e hedge, there was set in my way strings of cord, which I perceived not, wherewith I found myself suddenly arrested, by which I was sore abashed and greived at y e heart" (p. 113). ' Christian and Hopeful, after being misled by Flatterer, have a somewhat similar experience : " But by and by, before they were aware, he led them both within the compass of a net, in which they were both so entangled, that they knew not what to do. . . . ^ffor, in, 150-151. 2 Offor, m, 104. 38 The Sources of Banyan's Allegories. At last they espied a Shining One coming towards them, with a whip of small cord in his hand. ... So he rent the net, and let the men out. . . . Then I saw in my dream, that he commanded them to lie down ; which, when they did, he chastised them sore, to teach them the good way wherein they should walk." 1 The punishment inflicted by the Shining One upon Christian and Hopeful comes much nearer being a parallel to the hedge of Penitence than does the stile leading into By-path Meadow. Indeed, I fail to see any connection whatever between the hedge and the stile, which Hill (Appendix, p. xxviii) would have us believe are identical. 12. Pilgrim meets Sloth. Pilgrim now encounters several ' vile old hags,' — fantastic crea- tures utterly devoid of any humanlikeness. The first of these is she who had entangled him in her cords. By her side she bears a butcher's axe, about her ueck is bound a " fardle of cords." Her name is Sloth ; 2 the axe is called " Annoy of Life ; " the cords, Negligence, Ease, Desperation. Pilgrim begs that he be allowed to pass. " Then she drew her Axe from vnder her girdle, and smote me so great a blow, that downe to the earth she over- threw me, which made me cry Alas & woe is me that I had not mine Armour done vpon me ! good in that season had it been, ffor had I not had in my scrip of the ointment (never made by deadly man) which G — D. put therein, wherewith I anointed me quickly, y° stroke had been to me my fine" (p. 119). Sloth also threatens to bind him with the Hangman's cord. 3 " When I heard these menacings I was sore troubled, & my heart trembled, and then I saw the writing on my Burdon, which some- thing gladded me, & my heart thereto inclined, & I griped my Burdon with both my hands, & thereto so much leaned, that by little & little I recovered my feet againe, & would have come towards 1 Offor, in, 151. 2 Sloth is the mother of Idleness, — the damsel who persuaded Pilgrim to follow her path. 3 This is the cord called Desperation ; it is the cord with which Judas hanged himself. The Sources of Bimyan's Allegories. 39 the hedge ; but the Old was neither slow nor sleepy, but followed me with her Axe. . . . And anon she threatened me, that if I drew me never so little to the hedge-ward, with her cords & with her Axe she would do me downe dead" (pp. 119-120). Several of these names are found in the Pilgrim's Pi-ogress. Sloth is one of the three whom Christian finds fast asleep and vainly tries to waken. 1 Ease is the name of a " delicate plain " through which Christian and Hopeful pass ; 2 Giant Despair — all the world knows. 13. Pilgrim meets Pride riding upon the neck of Flattery. After escaping Sloth Pilgrim continues to wander alongside the hedge, being afraid to pass to the opposite side. " As I went me all along hither & thither . . . vpon the pendance of a hidious hill, neare to a valley fovvle, deepe, & darke, 3 two Olds more I saw coming towards me, most fearefull & wonderfull to looke vpon ; the one riding vpon the others necke. She that was borne was so big & so swolue, that her bignes passed measure ; for her grcatnes seemed to me not to be the worke of nature : vpon her necke she bare a wicked staffe, & on her forehead she had a home, by which she seemed to me to be right terrible. In one hand she held a home, ). Allegorical Pilgrimages. The History of Graund Amoure ami La Bel Pucel catted The Pas- time of Pleasure, Oonteyning the knowledge of the Seven Science* and the Course of Mom's Life in this Worlde. Invented by- Stephen Hawes, Grome of Kyng Henry the Seventh his chamber. Anno Domini, 1555. [Edited by T. Richards for the Percy Society, vol. xviii, 1846.] A knight named Graund Amoure sets out in search of a lady named La Bel Pucel. Walking through a meadow he comes to the paths of contemplative life and of active life. He chooses the path of active life. He is soon met by a lovely lady on horse- back. She is called Fame and the two grey-hounds that follow her, Governance and Grace. She describes to the Knight the charms of La Bel Pucel and instructs him how to obtain her, at the same time warning him of the many dangers he must first undergo. Following her directions he comes to the tower of Doc- trine, into which he is admitted by the portress named Countenance. Dame Reason is the marshal of this tower, Temperance the chief cook, Fidelity the lady chamberlain, Liberality the high steward. From the tower of Doctrine he is sent to Grammar, Logic, Rhet- oric, and finally to Music. In the temple of Music he meets with La Bel Pucel, with whom he falls desperately in love. She in turn acknowledges her love for him, but tells him that he must face many dangers before he can hope to win her. In order to prepare for these perils he goes to the tower of Chivalry, and is here knighted and equipped with armor. Upon leaving the tower of Chivalry, he is accompanied by the knights Fidelity, Fortitude, Consuetude, Justice, Misericorde, Sapience, Courtesy, Nurture, and Concord. The Knight now meets with many adventures. After slaying a giant with three heads, he encounters another with the seven heads of Dissimulation, Delay, Discomfort, Variance, Envy, Detraction, Doubleness. At length he is married to La Bel Pucel and with her lives happily until the coming of Age, who brings with him Avarice and Policy. Then Death approaches, and the Knight's soul is sent to Purgatory. The Sources of Bunyan's Allegories. 117 The Pastime of Pleasure bears some resemblance to Deguileville's Pilgrimage of Man. The two paths of contemplative and of active life are strikingly similar to Deguileville's two paths of Idleness and of Occupation ; the lovely lady, Fame, who directs the Knight how to win La Bel Pucel, recalls Grace Dieu, Pilgrim's guide ; the equipment of the Knight with armor at the tower of Chivalry finds a counterpart in the equipment of Pilgrim with armor *at the house of Grace Dieu ; the Knight's encounter with the giant having the seven heads of Dissimulation, Delay, Discomfort, Variance, Envy, Detraction, and Doubleness, is paralleled by Pil- grim's encounter with the seven hags — Sloth, Pride, Envy, &c. ; the coming of Age and of Death is similarly described in both allegories. * Peregrinatio Scholastica, or Learninges Pillgrimadge. Containeinge the Straunge Aduentures, and Various Entertainements, he founde in his trauailes towards the Shrine of Latvia. Composede and deuised into Severall Morrall Tractates by John Daye, Cantabr. 1 *Geiler von Kaisersberg, Christliche Pilgerschaft zum ewigen Voter- land, 1512. " As Bunyan seems to have learnt something from the Anabap- tists, 2 this German ' pilgrimage to the everlasting Fatherland ' might possibly have indirectly influenced him" — Chambers, Cyclopaedia of English Literature, London and Edinburgh, 1901, i, 722. Gawin Douglas (1474 ?-l 522), The Palice of Honour and King Hart. " The theme of the ' Palice ' is the career of the virtuous man, over manifold and sometimes phenomenal difficulties, towards the sublime heights which his disciplined and well-ordered faculties should enable him to reach. ... It is manifest that he [Douglas] has read Chaucer and Langland, but he likewise gives certain fresh features of detail that anticipate both Spenser and Bunyan. 3 1 See Henry J. Todd, The Works of Spenser, London, 1805, n, p. exxv. 2 In addition to the articles of Heath mentioned above (p. 4), see also E. Belfort Bax, Rise and Fall of the Anabaptists, London and New York, 1903, pp. 368, 379-381. 3 Cf. Chambers, Encyclopedia of Literature, Boston, 1855, i, 44. 118 The Sowces of Bunyan's Allegories. The poem is a crystallisation of the chivalrous spirit, in the enforcement of a strenuous moral law and a lofty but arduous line of conduct. ' King Hart ' likewise embodies a drastic and whole- some experience. It is a presentation of the endless conflict between flesh and spirit, in which the heart, who is king of the human state, knoweth his own trouble, and is purged as if by fire."— Die. Nat. Biog., xv, 294. William Langland, The Vision of William concerning Piers the Plowman. " I am inclined to think that we owe to Piers Plowman, an allegorical work of the same wild invention from that other creative mind, the author of Pilgrim's Progress. How can we think of the one, without being reminded of the other? Some distant relationship seems to exist between the Ploughman's Doioell and Dobet and Dobest, Friar Flatterer, Grace, the Portress of the magnificent Tower of Truth, viewed at a distance, and by its side the dungeon of Care, Natural Understanding, and his lean and stern wife Study, and all the rest of this numerous company, and the shadowy pilgrimage of the ' Immortal Dreamer ' to the 1 Celestial City.' Yet I would mistrust my own feeling, when so many able critics, in their various researches after a prototype of that singular production, have hitherto not suggested what seems to me obvious." — Isaac Disraeli, Amenities of Literature, New York, 1871, i, 219-220. Le Peregrin : traictat de Vhonneste & pudique amour, par pure et sincere Vertu. Traduict de vulgaire Italien en langue Fra- coyse par maistre Fracoys Dassy, secretaire du roy de Navarre. [This is a translation of J. Cavice's Libi'O del Peregrino, the date of which, according to Brunet, is 1508. The translation cited by Offor is dated 1528.] " The pilgrim, a native of Ferrara, at the age of twenty-two years on May-day, attended to hear a Dominican friar preach. Divine love lay in ambush, and the eloquence of the preacher pierced his heart. . . . Under the character of a lady named Geneure, the daughter of Angiolo (the Virgin Mary, queen of angels), to that time unknown to him, is personated that which The Sources of Bwn/yan's Allegories. 119 alone can cure his wounded spirit. This lady is very wise and modest, young, but ancient in prudence, and very difficult to obtain. He becomes very desirous of obtaining her, and his pilgrimage is made with this object. Through the aid of Geneure's nurse, Violante, he corresponded with her, and sought an inter- view. He is directed to a subterraneous passage, by which he hopes secretly to reach her house in the night ; but mistakes the chamber, and enters that of another young lady, named Lyonore (the lioness), the daughter of Petruccio (the thirty), and mistook her for Geneure." Geneure is greatly distressed upon learning of the pilgrim's supposed treason. She threatens to enter a nun- nery. " The pilgrim, before Geneure entered upon her noviciate, met her accidentally at church, and proposes marriage, his faults are forgiven, they become united, and pass their time in great happi- ness, until death separated them." — Offor, in, 23. The Pylgrimage of Perfection. Imprinted at London ... by Richarde Pynson, . . . Anno Domini, 1526. [Ascribed to William Bond.] The Prologue contains the suggestion of a pilgrim's progress : " This treatyse called the pilgrimage of perfection is distincte and diuyded into thre bokes . . . The first boke sheweth generally howe ye lyfe of every cristian is as a pilgremage : which we vowe and promesse in our baptyme takyng on us the iourney to the heuenly Jerusalem." The Pylgrimage of Perfection contains very little allegory. Whitney's Choice of Emblemes. A facsimile edition by Henry Green, London, 1866. Quarles' Emblems, ed. by George Offor, London, 1823. A form of composition which became very popular during the sixteenth and seventeenth centuries was that of emblem-writing. In this particular field no one enjoyed greater popularity than did Geoffrey Whitney, whose book — Emblemes mid Other Devises, gathered, Englished, and moralized, and diver'se newly Devised — was published in Holland in 1585. One of the emblems of this collection, entitled "The Pilgrim," was pointed out by James 120 The Sources of Bunyan's Allegories. Montgomery in 1827 * as the work which "might perhaps have inspired the first idea " of the Pilgrim's Progress. Montgomery repeats the suggestion in his Essay of the follow- ing year, and adduces the following points in its support: "The emblem represents a Pilgrim leaving the world (a geographical globe) behind, and journeying toward the symbol of the Divine name, in glory, at the opposite extremity of the scene. Now, iu the old editions of the Pilgrim's Progress, the very first print of Christian with his back on ' the city of Destruction,' traveling towards ' the Wicket Gate ' so nearly resembles the former, that it might have been assumed at once that the designer had Whitney's emblem in his eye, had not the Author himself apparently had the same in Jus eye when he wrote the scene of Christian's setting out. For when Evangelist directing him whither he must flee, asks him, ' Do you see yonder Wicket-gate ? ... go up directly thereto,' if our Author had had Whitney's picture before him, he could not more accurately have copied it in words. It is remarkable also that the verses under Whitney's print are accompanied with the marginal note — 'Peregrin us Christianas loquitur' which Bunyan's ingenuity might easily have turned into 'Christian, the Pilgrim, speaks* ; and thus elicited the name of his hero. Nor is this con- jecture so far-fetched as it may at first appear ; for he could cer- tainly learn from some person the meaning of the marginal words. . . . Another slight circumstance may be mentioned : — though Whitney's Pilgrim does not carry a burthen, in a preceding print, 2 a man is represented swimming from a shipwreck, with a burthen bound upon his back precisely as Christian's is in the prints of the old editions." The words of Whitney's emblem are as follows : 3 Super est Quod supra est. Adewe deceiptfull worlds, thy pleasure I detest : Now others with thy shoives delude; my hope in heaven doth rest. 1 The Christian Poet, Glasgow, 1827, p. 88. 2 Green's Facsimile Edition, p. 179. 3 Ibid. p. 225. The Sources of Buwyan's Allegories. 121 Inlarged as folloiveth. Even as a flower, or like vnto the grasse, Which now dothe stande, and straight with sithe dotli fall, So is our state : now here, now hence wee passe : For Time attendes with shredding sithe for all. And Deathe at lengthe, both oulde, and yonge, doth strike : And into dust dothe turne vs all alike. Yet, if wee marke how swifte our race doth ronne, And waighe the cause, why wee created bee : Then shall wee know, when that this life is donne, Wee shall bee sure our countrie right to see. For, here wee are but straungers, that must flitte : The nearer home, the nearer to the pitte. O happie they, that pondering this arighte, Before that here their pilgrimage bee past, Resigne this worlde : and marche with all their miglite Within that pathe, that leades where ioyes shall last. And whilst they maye, there, treasure vp their store, Where, without rust, it lastes for euermore. This worlde must chaunge : That worlde shall still indure : Here, pleasures fade : There, shall they endlesse bee : Here, man doth sinne : And there, hee shalbee pure : Here, deathe hee tastes : And there, shall neuer die. Here, hath hee griefe : And there shall ioyes possesse, As none hath seene, nor anie harte can gesse." " The Pilgrim," one of the poems in Francis Quarles' collection of Emblems, 1 contains the same idea. It may be found also in " The Pilgrimage " — one of the poems in The Temple of George Herbert, and in a poem of Sir Walter Kaleigh, entitled "The Pilgrimage." Spenser's Faerie Queene. Attention has often been called to the fact that the Faerie Queene and the Pilgrim's Progress have certain features in common. These resemblances have all been brought together in the two studies mentioned above (pp. 3-4), — the dissertation of Otto Kotz and the article contributed by " L. A. H." to the Methodist Quar- terly Review. Among the most striking parallelisms adduced are : the houses of Holiness and Pride and the Palace Beautiful ; the 1 Offor's edition, London, 1823, Book IV, No. 2. 122 The Sources of Bunyan's Allegories. entertainment of the Red Cross Knight at the house of Holiness by Dame Caelia and her daughters, Faith, Hope, and Charity, and the entertainment of Christian at the Palace Beautiful by Discretion, Piety, Prudence, and Charity; the encounter of the Red Cross Knight with the Dragon and Christian's encounter with Apollyon ; the visit of the Red Cross Knight to the Cave of Despair and Christian's imprisonment by Giant Despair in Doubting Castle. Many of the resemblances between Spenser and Bnnyan cited by Kotz could be easily paralleled from other allegories. For instance, the view of the new Jerusalem accorded the Red Cross Knight from the hill Contemplation finds its analog, not only in the Pilgrim's Progress, but also in Deguileville's Pilgrimage of Man, Cartheny's Voyage of the Wandering Knight, and Patrick's Parable of the Pilgrim, while Bernard's "Apology" in the Isle of 3Ian is far more probably the prototype of Bunyan's "Apology" than is Spenser's letter to Sir Walter Raleigh. Possibly no inci- dents in the Pilgrim's Progress resemble the Faerie Quecne more closely than the description of Christian's entertainment at the Palace Beautiful and his subsequent encounter with Apollyon. Yet these are paralleled just as closely by Deguileville's descrip- tion of Pilgrim's reception at the house of Grace Dieu and his later encounter with Rude Entendement. To most students the resemblances between the two allegories will not appear sufficiently distinctive to establish the fact of Bunyan's indebtedness to Spenser. David Lindsey, The Godly Man's Journey to Heaven: Containing Ten Severall Treatises. (1) An Heauenly Chariot the first part. (2) An Heauenly Chariot the second part. (3) The blessed Chariots Man. (4) The Lanthorne for the Chariot. (5) The Skilfull Chariot Driuer. (G) The garde of the Chariot. (7) The sixe Robbers of the Chariot. (8) The Three Rocks layd in the Way. (9) The onely Inne Gods babes aime at. (10) The Guests of the Inne. London, 1625. The sovereign coachmaster is that blessed Spirit of the Father and of his dearest son Jesus Christ ; the lantern is the Old and The Sources of Bunyan's Allegories. 123 New Testament ; the skilful driver, the ministers of God ; the robbers, the Popish Seminary ; the rocks, abuse of God's holy Predestination and Election, abuse of God's grace, the outward profession of religion ; the inn to which the " Babes of God " are borne is the New Jerusalem ; the guests, those who are true Christians. The Penitent Pilgrim, London, 1641. Reprinted in Pickering's Christian Classics, 1847, pp. 1-257. [Ascribed to R. Braithwait.] This book contains comparatively little allegory. Pride, Cove- tousness, Lechery, Envy, Gluttony, Wrath, and Sloth, under cover of lodging with Pilgrim as his guests, seek his undoing. By their treacherous assault, his " Cinque Ports " — Sight, Hear- ing, Smell, Taste, and Touch — are endangered. In his affliction he receives promise of help from Faith, Hope, and Charity. At length, wearied with his sojourn in Idumea, he enters the land of Canaan. The booke of the pylgrymage of man. Below the title is a wood-cut representing a pilgrim with a staif in one hand and a clasped book in the other. The second page reads : " Here begynneth a boke in Frenche called le pelerynage de Lhomme / in latyn peregrinatio humani generis / & in oure Maternal tunge the pylgrymage of mankynd of late drawen and incompendiouce prose copounded by the reuerent father in god dane william hendred l Prioure of the honourable place and pryory of Leomynstrc / And now newly at the specyal comaundement of the same Father reuerent I have compyled the tenure of the same in Metre comprehended in xxvi Chaptours as ensuynge appereth." 2 The actual pilgrimage does not begin until the eleventh chap- ter. The pilgrim chooses for a guide Beatus Vir. They first come to a castle called Corpus Christi. Thence they go to a " comely gay monastery," which was the monastery of St. John, 1 Offor (hi, 15, note 2 ), misled by the identity of the titles, confounds William Hendred with Guillaume de Deguileville. 2 The book was printed by Richard Faques. It is extremely rare. The only copy I have been able to discover is in the library of Queen's College, Oxford. 124 The Sources of Bunyan's Allegories. the Baptist. They next proceed to the saintly abbey of St. Benet, and then to the monastery of St. Matthew. Finally they reach the abbey of the Holy Ghost, where their pilgrimage ends. With the exception of the title, this poem is totally unlike Deguileville's Pelerinage de V Homme. So far as the subject-matter goes, there is little or no connection between the two. OfFor (itt, 15, note 1) queries whether this may not be Skelton's trans- lation mentioned above, p. 15. Artus Desire, Le Grand Chemin Celeste de la Makon de Dieu, pour tous vrays Pelerins Celestes, traversans les desertz de ce monde, et des ehoses necessaires & requlses pour paruenir au port de Salut, Paris, 1565. To pass comfortably through this life do not burden yourself with a heavy garment lined with vain-glory, but clothe yourself in the mantle of patience. Wear a beautiful hat of honor, youth, and abstinence for protection against the heat of carnal concu- piscence. When going over bad passages, support yourself on the staff of the cross. Lodge nowhere save in the holy Roman Church, which was founded by God many years ago. The rest of the poem describes in detail the pilgrim's outfit : cloak, hat, staff, bag in which to carry the bread, bottle for the wine, &c. A Spiritual Journey of a Young Man, toward the Land of Peace, to live therein Essentially in God, who met in his Journey with three sorts of disputes. Translated out of Dutch, London, 1659. The three " disputations " are between Old Age and Childhood, between the Wisdom of the Flesh and the Simplicity of Christ, between the Lust and Pleasure of this World and the Lust or Desire to God. These are followed by the proverbs of Old Age addressed to Youth, the round dance of the vain heathenish Lusts, and finally a conference between Old Age and Youth. *Philothea's Pilgrimage to Perfection. Described in a Practice of Ten Days' Solitude. By Brother John of the Holy Cross, Frier Minour. Bruges, 1668. " The pilgrim's name is ' Philothea ' . . . The journey is divided into ten days' solitary employment, that the pilgrim might The Sources of Bunyan's Allegories. 125 be ravished into the heavenly paradise ... To attain this, very- minute directions are given as to time, place, posture of body, method, choice of a guide, &c. . . . Her exercises are to be vocal prayer, reading spiritual books, corporal mortifications, and manual labour ; use only one meal a day ; to this, add a hair cloth next the skin, and occasional floggings." — Olfor, in, 39-40. The Situation of Paradise Found Out ; Being an History of a late Pilgrimage unto the Holy Land, London, 1683. The pilgrim's guide is Theosophus, who, after many futile attempts to restore the former purity of the church, retires into the country. The church of Christ is driven by a storm from the North into the wilderness. From the top of a mountain the pil- grim with the aid of a telescope sees the sin and folly of the world. The book ends with a vision of Tophet. The trauayled Pylgreme, bringing newes from all partes of the worlde, such like scarce harde of before, 1569. This rare volume, the work of Stephen Batman, is in verse, and is interspersed with numerous wood-cuts. These, eighteen iu number, are accompanied with explanatory matter. The Author, arming himself with the sword of Courage and the shield of Hope, mounts his horse Will and sets out to win for himself prowess. After two days of riding he comes to " a goodly green " called Worldly Pleasure. Here he meets a powerful knight, huge and great of body, whose command to yield he straightway obeys. The name of the knight is Disagreement. To test the Author's strength, the kuight knocks him down with his spear, which was shod with little Wit. They then fight with swords until the coming on of night, when the Author is glad enough to quit. He finds one who refreshes him with the bread of Life and the cup of Health, and whose name he afterwards learns is Understanding. The latter advises him to take Reason as his guide, and warns him against Debility and Dolor. After supper the Author is allowed to sleep in the bed of Rest. In the morn- ing he is led by Obedience to the house of Reason. "Justice justly there did judge, botli matters right and wrong, Fortitude and strength, also with Lone, sang there hir song. 126 The Sources of Bunyan's Allegories. Whose notes surpassed the Nightingale, she did me so enflame, That I desired still to heare the sweete and pleasant Dame. She hight the loue of Gods word pure, his name she still did prayse, Both night and day at no time ceast, still lauding all true wayes. There Temperance sate, and Faith also, with Charitic and Hope, Ech one with other there did sit, and Concorde set the note." His horse Will, sparing neither dale nor hill in the field of Worldly Pleasure, runs with such force that the Author's arms and hands are made to ache in his efforts to restrain him. He is now met by another knight, riding a horse called Paine. In the fight that ensues the Author is overcome. His antagonist, he learns, is Age, whom every one traveling through the plain of Time must encounter. After many admonitions from Age he resumes his journey, and soon comes to an obscure path called Deceit or Guile. But for Remembrance he would have forgotten the promises made to Age and would have allowed himself to be won by Deceit. Escaping this danger, he next reaches a beautiful palace in which he sees "fresh ladies fit for Pan." The building is the "world both fresh and gay," the damsels the fell vices which infect man's heart. Desire urges him to enter the palace, good Memory to remain without. Her counsel is taken and passing on he soon comes to the bleak and barren desert of old Age. Here he sees a marvelous sight. By painting their faces, wearing gay attire, &c, Dames Daintie, Littlewit, Flattrie, Meretrix, Fling- braine, Ire and Idell, Discord and Pickthanke, Beldame Coy and Maistresse Nice — vainly attempt to resist Age. The Author is greatly perplexed as to how he shall find his way out of this desert place, when to his great joy he sees in the path ahead of him Dame Memory, who had of late gone from him. A long digression is made at this point, in which the Author describes a battle he witnessed between King Henry VIII and Debility, and between Edward VI and Debility. Resuming his journey in company with Memory he reaches the island of Consumption, where dwell the champions — Distrust, Dispaire, Disdaine. He and Memory seek lodgings in a place called Hoped Time. They are provided by one True Zeal with a chamber called Paine. Reason comes to his bed and bids him be not dismayed since The Sources of Bunyan's Allegories. 127 faithful friends, such as Faith, Hope, and Charity, will attend him. Reason, however, can not deliver him from Death, for no living man can hope to escape him. Thanatos appears and the Author yields without any resistance. The trauayled Pylgreme contains traces of both Cartheny's Voyage of the Wandering Knight and Deguileville's Pilgrimage of Man. The arming of the Author recalls the arming of Deguile- ville's Pilgrim ; the Author's fight with Disagreement, the encounter Pilgrim has with Rude Entendement ; the attendance of Dame Memory, the atteudance of Memory upon Pilgrim ; the fight of the Author with Old Age and his surrender to Death, the attack upon Pilgrim of Old Age and the approach of Death ; the house of Reason, the house of Grace Dieu. The traces of Cartheny's allegory are even more apparent. The horse Will is parallel with the horse Temerity ; the plain of Worldly Pleasure and the ladies at the Palace of Disordered Livers x with the Palace of Worldly Felicity and the ladies whom the Knight there finds ; the house of Reason with the school of Repentance or the Palace of Virtue ; while Remembrance and Understanding are common to both allegories. The allegory also shows a few features peculiar to the Pilgrim's Progress. The Author after his fight with Disagreement is refreshed "with the Bread of Life and the Cup of health" by one whose name is Understanding. After Christian's fight with Apollyon " there came to him a hand, with some of the leaves of the tree of life, the which Christian took, and applied to the wounds that he had received in the battle, and was healed imme- diately. He also sat down in that place to eat bread, and to drink of the bottle that was given him a little before ; so being refreshed, he addressed himself to his journey." 2 The Author is allowed " to sleep in the bed of Rest," Christian at the Palace Beautiful was put " in a large upper chamber . . . the name of the chamber 1 So called in the wood-cut representing the Author's arrival at the palace. The title of the 12th chapter of Cartheny's allegory, describing the Knight's stay at the Palace of Worldly Felicity, reads : "The Author declareth how the Wandering Knight and such voluptuous livers in this world transgress the ten commandments." 2 Off or, in, 114. 128 The Sources of fiunyan's Allegories. was Peace." The "obscure path called Deceit or Guile" finds a counterpart in Banyan's "By-path Meadow." Such personifica- tions as Faith, Hope, and Charity, and the more unusual name — Pick-thank — are common to both. Mundorum ExpliccMo, or The Explanation of an Ificrogli/jJiical Figure : wherein are couched the mysteries of the External, Internal, and Eternal Worlds, showing the true progress of a Soul from the Court of Babylon to the City of Jerusalem ; from the Adamical fallen state to the Regenerate and Angeli- cal. Being a Sacred Poem, written by S. P. Armig., London, 1661. [Re-issued in 1663.] The authorship of this poem is usually assigned to Samuel Por- dage, whom Dry den in the second part of Absalom and Achitophel described as, " Lame Mephibosheth, the wizard's son." The Die. Nat. Biog. (xlvi, 151), however, is disposed to question Pordage's authorship of the Mundorum Explicatio, since " its contents are entirely unlike anything else which he wrote." The poem is divided into three parts. The first part contains no allegory, being descriptive of the various orders of worlds, of the astral and subterraneal spirits, &c. The allegorical pilgrimage begins with p. 125 of Part II. "That we may shew more plain unto your eyes Tins milky way that leads to Paradise, We will suppose ( as in the darker sphear We did, so now we will exhibit here One as) a Pattern, by whose foot-steps ye May view the way unto Aeternity." The Pilgrim, having tried many ways and having found them false, prays to the " Glorious Prince of Light " to send him a guide. In answer to his prayer a heavenly courtier of dazzling beauty is sent. Taking the Pilgrim under the covert of his wing, he brings him to a valley surrounded by high rocks. This, he declares, represents the world, out of which the Pilgrim must find his own way. He himself, though invisible, will be ready to lend assistance. Left alone Pilgrim falls asleep. He is awakened by an angel with an angry countenance. The name of this angel is Conscience, The Sources of Bunyan's Allegories. 129 and with a goad he pricks Pilgrim until the latter fully aroused from his lethargy cries " What shall I do ? Oh ! I cann't bear this pain ! " As he thus runs back and forth, grievously tormented, he sees a little shining light on his right hand and there finds a passage from the valley. His way is blocked by a river, in the midst of which is seen a man clothed in a rough jacket of camel's hair. This man is John the Baptist, who tells him that the only way to the New Jerusalem is through this river. He leaps in and at once feels as if unburdened of a heavy weight. Two sisters, Faith and Hope, are now sent to act as guides. They briug him to a kind of paradise called God's Free-grace. All his surroundings are so pleasant that Pilgrim again falls asleep. Upon awaking he finds himself alone. He is led by a dame called Misapprehension to the Bower of Deceit where many are chained to the seats of security. 1 Just as he is on the point of sittiug down, his tutelar angel appears, and inquires how he had got into this false path and what has become of his guides. Pilgrim con- fesses his fault, and falling prostrate on the ground begs for pardon. Immediately he espies Grace descending and with her a troop of heavenly nymphs. Grace thus greets him : ' ' I Queen am of that place of such delight, Whose heavenly Beauty recreates the sight Of all that enter there, and now I come To let you see unto Jerusalem The heav'nly, the true Way." Calling the nymph Apocalypsis to bring the scroll in which may be seen the city of Jerusalem, Grace rubs Pilgrim's eyes with the salve of Purity and bids him look. No pen could tell its won- derful beauties. By veiling its brightness Grace permits him to catch a glimpse of the way thither. This way, he perceives, lies over rocks, through valleys, by dark caves, precipices, steep and stony places. Strong watchmen keep the passages ; a thousand dangers show themselves along the way. Pilgrim is led by Grace back to the path from which he had wandered, and here he finds 'Those who sit in the "Seats of Security" have been told by False- persuasion that regeneration is complete and that "they could not fall from Grace." 130 The Sources of Bunyan's Allegories. Faith and Hope. Three additional guides are chosen by Grace, — Aletheia, Vigilantia, and Humility. Proceeding on his journey, Pilgrim comes to a narrow gate — the Gate of Circumcision. The World, the Flesh, and the Devil strive to keep him from entering. These being beaten back, Satan attempts to make his will revolt. The Senses, the Passions, and the Flesh, all unite against him. In agony of soul he cries for help. Grace straightway appears, and at once his enemies flee. He is attacked by Lust, but rescued by Chastity. Then he is met by Wrath, wearing a helmet of Insolence, and a belt of Arrogance from which hung Ambition. ' ' On his lofty crest he wore A scaly Dragon, on his breast he bore A Tun of Iron : the neighbouring Rocks he down Kickt, that he might to walk have elbow-room. He opes his mouth the Postern Gate of Hell And these words bellows with a rending yell. Where goes this Dwarf? did'st never hear of me? My name is Wrath, my left hand Cruelty ; My right is Power, to which all Hell below Obeys : with which these Rocks like Balls 1 throw. And what art thou ? Poor Pigmee ! if I list, To atoms I can crush thee with my fist. Dost thou know what thou dost ? We did this Way Prohibit men : how darst thou disobey ? ' ' Upon hearing these words, Pilgrim thinks himself as good as dead. He is saved by the intervention of Meekness. His next encounter is with an old hag, Envy, who did fly with the scaly wings of Dragons — Detraction and Jealousy. From her he is delivered by Charity. Other allegorical characters are introduced such as Zeal, Prudence, Sophia. The last is given him for a spouse. At length he meets Death, by whom he is willing to be slain. The Mundorum Explicatio contains several features found in Deguileville's Pilgrimage of Man. These are : (1). The river of baptism. (2). The meeting with Grace, who gives Pilgrim much assistance on his journey. The Sources of Bunyan's Allegories. 131 (3). The encounter with Wrath, from whom he is delivered by Meekness. 1 (4). The encounter with Lust. Cf. the encounter of Deguile- ville's Pilgrim with the hag Venus. (5). The Meeting with the old hag Envy, who did fly with the scaly wings of Dragons — Detraction and Jealousy. In Deguile- ville's Pilgrimage the old hag Envy is described as creeping on the ground like a dragon on all fours, with the two hags Treason and Detraction riding upon her back. (6). The encounter with Death. In the Pilgrim's Progress the nearest parallel to Pilgrim's encounter with Wrath is Christian's encounter with Apollyon. The wandering of the Pilgrim from the right way and his allowing himself to be led by Dame Misapprehension to the Bower of Deceit, recalls By-path Meadow and Giant Despair. The falling asleep of the Pilgrim and the loss of his guides suggest the falling asleep of Christian in the arbor and the loss of his roll. The Pilgrim's guides are Faith and Hope ; Christian's companions are Faithful and Hopeful, the latter joining him after the death of Faithful. The vision which Grace gives the Pilgrim of the heavenly Jeru- salem finds a counterpart in both Bunyan's and Deguileville's allegories. The Travels of True Godliness, from the beginning of the World to this Present Day, in an apt and pleasant Allegory. Shew- ing the Troubles, Oppositions, Reproaches, and Persecutions he hath met with in every Age. The fifth edition, London, 1684. Printed for John Dun ton. The Progress of Sin, or The Travels of Ungodliness, by the Author of The Travels of True Godliness. London, 1684. Printed for John Dunton. These two books, printed by the eccentric John Dunton, were the work of Benjamin Keach. They were written, it seems, after Bunyan's Holy War, to which they show some resemblance. 2 The 1 In the first recension of the Pilgrimage of Man Wrath is pictured as an old hag, but in the second recension as a man, just as in this poem. 2 See Crosby's History of the English Baptists, London, 1740, IV, 310-311. 132 The Sources of liunyan's Allegories. chief source of Keach's inspiration, however, is undoubtedly Ber- nard's Isle of Man. In the first allegory, True Godliness, having received a commis- sion to travel, comes to a certain town on the confines of Babylon where dwelt a man named Riches. The servants of Riches — Pre- sumption, Pride, Unbelief, Ignorance, Malice, Vain-Hope, and Covetousness — hate True Godliness, and offer him but scanty entertainment. He next goes to the house of Poverty, but receives much the same welcome. Poverty had for his companions Unbe- lief, Ignorance, Sloth alias Idleness, Wastful, Lightfingers, &c. Finally True Godliness conies to the house of Thoughtful, who had embraced Consideration. Thoughtful would gladly have received him, but is hindered, for a time at least, by Old Man, Wilful Will, Carnal Affections, and Apollyon. 1 The second allegory, as the title indicates, is a kind of com- panion-piece to the first. The last chapter describes the apprehen- sion, arraignment, trial, condemnation, and execution of Sin. The first place in which search is made is Youth-shire. But instead of Luxury and Lasciviousness only Gaieties and pleasant Pastimes are found. In the town of Riches Covetousness is discovered hid under the cloak of Thriftiness and Good Husbandry. The house of Mrs. Gay Clothes is searched for Pride. In Mt. Sion search is made, and in the house of Formality Sin is found under the name of Hypocrisy hid beneath the cloak of Religion and seeming Godliness. Sin is immediately brought to trial. The judge is Sir Sacred Scripture. He is attended by Sir Sublime Matter, Sir Antiquity, Sir Majestical Authoritativeness of the Spirit, Sir Infi- nite Holiness, Sir Sweet Harmony. The sheriff is Divine Wis- dom, the king's attorney-general Divine Justice, the solicitor general Divine Mercy, other council for the king Mr. Christianity and Mr. Primitive Purity. Those composing the jury are Sound Judgment, Divine Reason, Enlightened Understanding, Godly Fear, Holy Revenge, Spiritual Indignation, Vehement Desire, Fiery Zeal for the Town of Knowledge, Right Faith, True Love, Sincerity, Impartiality. The principal witnesses are Adam, late of Paradise, 1 Dunton declares in his Life and Errors that he printed 10,000 copies of this book. The Sources of Bunyan's Allegories. 133 Mr. Body of Manshire, Mr. Decalogue of Mt. Sinai, Mr. Ancient and Mr. Modern Records. Mr. Conscience testifies that Sin hath erected his throne in the house of one Mrs. Heart and there " foments, hatches, and contrives " all manner of heinous crimes. Sin is condemned to die without mercy. The Pilgrim's Guide from the Cradle to his Death-bed ; with his Glorious Passage from thence to the New Jerusalem. Repre- sented to the Life in a Delightful new Allegory, wherein the Christian Traveller is more fully and plainly Directed than yet he hath been by any in the Right and nearest way to the Celestial Paradice, by John Dunton. 1 An Hue and Cry after Conscience ; or, The Pilgrim's Progress by Candle-light, in search after Honesty and Plain-Dealing. Represented under the similitude of a Dream. Written by John Dunton, Author of the Pilgrim's Guide from the Cradle to his Death-bed, London, 1685. Notwithstanding Dunton' s declaration that he " never printed another's Copy, went upon his Project, nor stole so much as his Title-page, or his Thought," 2 the Pilgrim's Guide from the Cradle to his Death-bed is a shameful plagiarizing from Bunyan's Pil- grim's Progress. 3 Evangelist has been changed to Theologus, the Slough of Despond to the Ditch or Moat of Despair, the Palace Beautiful to the Palace Delightful, Giant Despair to Disbelief. The book also contains traces of The Penitent Pilgrim, Bernard's Isle of Man, and Deguileville's Pilgrimage of Man. The second allegory, An Hue and Cry after Conscience, has no plot, being simply a description of the vices and villainy of the times. It is mentioned by Dunton in his Life and Errors as one of the books which he regretted having written. The Conviction of Worldly -Vanity ; or, The Wandering Prodigal and his Return. London, 1687. [The " Address to the Reader" is signed "J. S."] 1 Offor (in, 40) cites the third edition dated 1684. 2 The Life and Errors of John Dunton, ed. by J. B. Nichols, London, 1818, i, 62. 3 Strangely enough, Offor (in, 40) declares that it "is an allegory altogether different to Bunyan's Pilgrim's Progress." 134 The Sources of Bunyan's Allegories. This is nothing more than a reprint of Cartheny's Voyage of the Wandering Knight under a new title. Like the two allegories of John Dunton just described, it is later than either the Pilgrim's Progress or the Holy War. The chief interest for us in these books is the testimony they give of the popularity of such works as the Isle of Man, the Pilgrimage of Man, and the Voyage of the Wandering Knight. Desiderius, or the Original Pilgrim: A Divine Dialogue. Shewing the most compendious Way to arrive at the Love of God. Render' d into English and explained with notes by Laurence Howel, London, 1717. The allegory " was written originally in Spanish, but the Time uncertain. Afterwards it was translated into Italian, French, High-Dutch, and Low-Dutch; and about the Year 1587 the learned Canonist F. Laurentius Surius, from the High-Dutch Version turn'd it into Latin. After him Arnoldus Vander Meer, a learned Licentiate of the Law, besides consulting the French and Dutch copies, coinpar'd it with the Original, and translated it into Latin. The last was Antonius Boetzer, who in the Year 1617 from all the other Copies publish 'd a correct Edition of it in Latin at Collein " (Preface, pp. iii-iv). Nor is this the first time the book has appeared in English, declares the translator. " I am assurM," he continues, "that Mr. Royston, the Bookseller (some Years dead) very well knew that Dr. Patrick took his Pilgrim from it, and that several Authors, whom I could name, have form'd noble Designs from hence." Desiderius, the hero of the story, grows sick of earthly enjoy- ments and longs for something more sublime. He falls asleep, and in a dream there appears to him a virgin of angelic beauty, who directs him to a noble knight, Love of God. In his search for the knight, he meets an old shepherd who gives him his boy, Good-will, to conduct him to the house of Humility. He is admitted by the porter, Fear of God, and afterwards instructed by Humility. A virgin named Disregard conducts him through the several apartments of the house, which are presided over by Confession, Simplicity, Poverty, Obedience, and Chastity. Leav- The Sources of Bunyan's Allegories. 135 ing the house of Humility Desiderius comes to a pleasant meadow in which stood the Royal Palace of Charity, the chief residence of the Love of God. The rest of the book consists of instructions received from Desire of God and Love of God. Like the Parable of the Pilgrim, this -book contains but few incidents. It is impossible to determine whether Patrick was familiar with it or not. In a general way it resembles the various allegorical pilgrimages that we have studied, and so may be re- garded as further evidence of the familiarity of the idea underlying them all. Summary. The books contained in this list belong to the category of alle- gorical pilgrimages, although they do not all treat precisely the same idea. A few represent under the symbolism of a pilgrimage the search for knowledge or truth. In most of them, however, the pilgrimage portrayed is the pilgrimage of the Christian life. In other words they are allegories based upon the same idea as the Pilgrim's Progress. The influence of Deguileville's Pilgrimage of Man appears in Batman's The trauayled pylgreme, Pordage's Mundorum Exjplicatio, Dunton's The Pilgrim's Guide, and, with less certainty, in Stephen Hawes's Pastime of Pleasure. The trauayled 'pylgreme is also very similar to Cartheny's Voyage of the Wandering Knight, a book as we have seen strongly resembling Deguileville's allegory, while The Conviction of Worldly- Vanity published in 1687 is simply a reprint of Cartheny's Voyage. Benjamin Reach's Progress of Sin, which was published only a short time after the Holy War, was undoubt- edly inspired by Bernard's Isle of Man, traces of which also appear in The Pilgrim's Guide of John Dunton. CONCLUSION. The results of our study may be summarized as follows : 1. Bunyan was among the last of a long line of authors to treat the course of man's spiritual life under the symbolism of a journey to Jerusalem. 2. The idea of an allegorical pilgrimage, hinted at in the Bible, is distinctly expressed in several books otherwise not alle- gorical. It was even treated in a sustained allegory prior to Deguileville, but its wide popularity during the fifteenth, six- teenth, and seventeenth centuries must be attributed to his influ- ence. Several allegories belonging to this period reveal distinct traces of that influence. 3. The Pilgrim's Progress contains resemblances, not only to the Pilgrimage of Man, but to these later allegories as well. These resemblances, however, are too general to justify the selec- tion of any particular allegory as the prototype of the Pilgrim's Progress. 4. The most reasonable supposition seems to be that the idea of an allegorical pilgrimage had become common-property and the treatment of it conventional by the middle of the seventeenth century, and that Bunyan knowing that others had treated the same theme determined to try his hand at a similar allegory. In doing so, he adopted the framework which had been handed down to him from Deguileville through other allegorists, relying for the details of his allegory, however, not upon the works of his prede- cessors, but upon his own invention. 5. One allegory alone stands as an exception to the foregoing statement — Ber nard's I sle of Man. It is highly probable that Bunyan was familiar with thTs little book, and that he was induced by it to write his second great allegory, the Holy War. 136 v LIFE. I was bom in Cumberland County, Virginia, March 4, 1872. A few years later my parents removed to North Carolina. My early training was received at private schools. In 1888 I entered Davidson College (N. C), from which institution I received the the degree of A. B. in 1892. The following year I taught in the Cape Fear Academy, Wilmington, N. C. From 1893-96 I was instructor in Latin and Greek at Davidson. In the meantime I pursued courses of study in English literature under Professor Currell, now of Washington and Lee University, and in 1895 was awarded the degree of A. M. From 1896-'99 I was a student of the Johns Hopkins University. In the fall of 1899 I accepted the professorship of English in the Southwestern Presbyterian University, Clarksville, Tenn., which position I still hold. My advanced work has been under Professors Bright, Browne, Wood, Vos, Armstrong, and Ogden. To all these I feel greatly indebted, and I take this opportunity to express to them my appre- ciation and gratitude. Especially do I wish to thank Professor Bright. His high ideals of faithful, scholarly work have been an unfailing source of inspiration, while his sympathy and help have been as generously extended as they have been gratefully received. \ LIBRARY OF CONGRESS 014 158 889 8