Tag Archives: Santiago de Compostela

Are We There Yet? Realities of medieval travel in The Pilgrims Sea-Voyage and Sea-Sickness

At this time of year, people usually start planning their summer holidays, asking themselves what type of holiday they would prefer, where they would like to go and, of course, how they will get there. These choices, though commonplace for us, would have been a luxury for the miserable travellers found in The Pilgrims Sea-Voyage and Sea-Sickness. This fifteenth century poem, written in Middle English during the reign of Henry VI, provides the reader with the harsh realities of medieval sea travel, referring specifically to the pilgrimage to Santiago de Compostela. In contrast to the pilgrim guides which I have discussed in previous posts, it offers little information on what the travellers were to expect once they reached their destinations such as indulgences, shrines en-route etc. It does, however, provide us with a more social perspective to the experiences of the pilgrim and an insight into the true nature of the journey.

From the very start of this work, we realise that this is going not to be a promotional poem, advertising the wonderful experiences of medieval pilgrimage. The first line has a feeling of “abandon hope…”  as it states “Men may leue gamys, that saylen to seynt Jamys”. In other words, you should forget attempting to have any fun because you’re now on a pilgrimage!  Sea travel was a dangerous method of transport with ships sometimes lost en-route but it was necessary for those who wished to travel to mainland Europe from Ireland and England. According to Wendy R Childs in her chapter from Pilgrimage Explored, there were three routes which could be taken to Santiago. The first being one from Dover to Calais and from here they could travel through France and into Spain. The second was to Bordeaux from here travel into Pyrenees  and the third was a direct voyage to Spain. The terrible experiences of such a voyage would have been common knowledge among those who sought to go on pilgrimage and this is reflected when the narrator states that, on seeing the ships which would take them across the sea, “Theyr hertes begyn to fayle” (8). One comfort. however, was the fact that the danger and the hardship of this journey would, without doubt, have fed into the notion of it being, as Ian Friel acknowledges, “a test of faith” (183); suffering in this life will be rewarded in the next.

It is not just the dangers of the sea which the pilgrims of this poem have to contend with but also the mockery which they were exposed to from the sailors who see their passengers as a hindrance who constantly get in their way. One could easily see Chaucer’s hard-drinking Shipman, dressed in his coarse cloth, among these seafarers. The difficult, physical work of the sailors is described in detail and one could even agree with the disdain which they exhibit for the pilgrims’ inability to cope with just the mere task of eating and drinking. The pilgrims cannot manage anything substantial, “neyther sode ne rost”, boiled nor roasted. They have instead “saltyd tost”. The sailors, on the other hand, have no such problems with a “pot of bere” being called for once they have set sail, while the instructions are sent to the cook to “make redy anoon our mete” (26). Ridicule can be seen in the following sentence where it’s stated that “Our pylgryms haue no lust to ete, I pray god yeue hem rest!” (27-28), implying a very sarcastic “Oh dear,the poor pilgrims! More for us then” attitude. The physical labour of the sailors also contrasts with the activities of the lethargic pilgrims who spend their time reading. From this, the pilgrims develop headaches resulting in self-pitying statements such as, “Allas! myne hede wolle cleue on thre!” (55).

The pilgrims’ ordeal in this work is not limited to sea-sickness or bearing the brunt of the sailors’ derision but also includes having to endure poor living conditions. No straw is provided to sleep on and many “must lyg theym in theyr hood” (66). The filthy conditions of the entire journey on this ship are summed up in the final sentences where the vileness of the smell on-board is described:

For when that we shall go to bedde,

The pumpe was nygh oure beddes hede,

A man were as good to be dede

As smell therof the stynk. (67-72)

The pilgrims of The Pilgrims Sea-Voyage and Sea-Sickness, despite their often annoying frailty, provide us with a glimpse into the horrors endured while participating in a pilgrimage which required a journey by sea. It did not deter people from going, however, as thousands crossed to achieve their pilgrimage goal. The choice of ports given at the start of this poem displays the popularity and demand for such travel as do the numbers of licences during the fourteenth and fifteenth centuries which were granted to ship-owners to carry pilgrims to their destinations. This poem, though humorous in some aspects of its depictions of pilgrims, may have also served as a warning to those who were willing to undertake a journey for less than pious reasons by highlighting the worst possible experiences which one may encounter. Come to think of it, poor seating, poor food and being treated like garbage sounds like a few present day modes of transport. I wonder how much hand luggage they were permitted?

Medieval illumination showing a mariner consulting a compass aboard a ship. It is the first known depiction of the use of compass on board a ship. The illustration is from a 1403 manuscript copy of Jehan de Mandeville (John Mandeville), Le livre des merveilles (originally published c.1355-57). The 1403 manuscript is held by the Bibliotheque national de France in Paris, B MS fr 2810, fol.188v.

Medieval ship and compass

Works Cited

Furnivall, Frederick James. The Stacions of Rome: And the Pilgrims Sea Voyage: With Clene Maydenhod ; A Supplement to ‘Political Religious and Love Poems’ New York: Greenwood, 1969. Print.

Gorski, Richard. Roles of the Sea in Medieval England. Woodbridge, U.K.: Boydell, 2012. Print.

Sobecki, Sebastian I. The Sea and Medieval English Literature. Cambridge, UK: D.S. Brewer, 2008. Print.

Stopford, J. Pilgrimage Explored. Woodbridge, Suffolk: York Medieval, 1999. Print.

Webb, Diana. Pilgrims and Pilgrimage in the Medieval West. London: I.B. Tauris, 1999. Print.

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Filed under Medieval, Middle English Literature, Pilgrimage

Ghosts of Pilgrims Past

While snuggled up on the couch a few nights ago watching one of my favourite films for this time of year (Sleepy Hollow), I began to think of ghostly apparitions in the Middle Ages and wonder if any pilgrims, real or literary were exposed to such visions while on their journey. I did a little bit of research and came across a medieval ghost story of a pilgrim’s encounter with a spirit while on the road to Santiago de Compostela.

In this tale, translated from a Latin collection which was compiled by a monk in the abbey of Byland early in the 15th century,  Richard Rowntree from Cleveland sets out on a pilgrimage to Spain. His wife, who he has left at home in England, gives birth to a still-born baby.  While on lookout one night for the group of pilgrims he is travelling with, Richard observes a ghostly parade. Behind this parade a small child follows, wrapped too tightly to even walk upright (in some translations he is wrapped in a sock and is forced to roll on the ground).  This ghostly child explains to Richard that he is his son who has been buried in secret without being baptised. Richard immediately gives his shirt to the child and also a name, allowing the child to not only to walk upright but also cross over to the afterlife while his father can continue on with his pilgrimage. In one translation Richard brings home the stocking in which the child was wrapped in. When only one stocking is found at home he produces the one which he has brought with him and uses it to question the midwives and the truth about the burial of his son is revealed.

The child’s unfinished business which includes burial without baptism and the resulting lack of name and identity result in his ghostly condition, unable to walk upright and also leave the earthly realm. It is his father’s clothing and the provision of a name which offers him the chance to cross over. Richard is also shown to be virtuous man, capable of charity and compassion. But this tale also reflects the sinful characteristics of human nature including the deceitfulness of the midwives. Richard being his own son’s godfather is commented on in this tale and serves as a warning to others who would undertake such an impious act.

The ghostly child is a common motif even to this day in films such as The Others and The Ring but these figures are not often as benign as Richard Rowntree’s son so enjoy the scares that will undoubtedly come with such movies over the coming days and of course have a very Happy Halloween!

For more reading on the tale of Richard Rowntree please refer to the works cited below.

Works Cited

James, M. R. “Twelve Medieval Ghost-Stories.” The English Historical Review XXXVII.CXLVII (1922): 413-22. Print.

O’Connor, Anne. The Blessed and the Damned: Sinful Women and Unbaptised Children in Irish Folklore. Oxford: Peter Lang, 2005. Print.

Schmitt, Jean-Claude. Ghosts in the Middle Ages: The Living and the Dead in Medieval Society. Chicago: University of Chicago, 1998. Print.

Shinners, John. Medieval Popular Religion: 1000-1500 : A Reader. Peterborough: Broadview, 1997. Print.


Filed under Medieval, Pilgrimage