John Bunyan, The Pilgrim's Progress

John Bunyan, The Pilgrim’s Progress, Barnes & Noble Classics, New York, 2005

When the Protectorate of Oliver Cromwell ended and the monarchy was restored in 1660, nonconformist religious sects were persecuted, and in 1661 Bunyan was arrested for leading a secret religious [v] meeting. He was jailed on a three-month sentence that turned into one that lasted twelve years because he refused to say he would give up preaching. During his imprisonment Bunyan wrote prolifically, producing among other works Grace Abounding to the Chief of Sinners, The Holy City (1665), and his allegorical masterpiece, The Pilgrim’s Progress. Published in 1678, shortly after he was released from a second prison term, this time of six months, The Pilgrim’s Progress was an instant success; it remains one of the most translated and reprinted works of all time. / Bunyan preached widely in the years that followed. (Biographical Introduction, v-vi)

The pilgrim’s progress is not a literal journey along a physical road, but an exercise in semiotics: a reinterpretation of the world. (Introduction, David Hawkes, xiii)

In the course of his journey the hero, named Christian, learns to understand the world as an allegory. He comes to perceive his experience as a series of signs that point toward nonmaterial, spiritual referents, and this constitutes his liberation. But before he can escape from prison, he must become aware that he is in one. (xiv)

Milton and Bunyan had both fought for the English revolution, the former with the pen, the latter with the sword. Both were imprisoned after the restoration of the monarchy in 1660, although Milton’s incarceration was brief. Both devoted the succeeding years to the composition of complex theological allegories that explained the defeat of their cause by suggesting that God had temporarily abandoned the world to the machinations of Satan, and both of the resulting narratives claimed to show how it was nevertheless possible to break free of Satanic, alienated perception and achieve what Milton calls “a Paradise within thee, happier far” (book 12). Paradise Lost and The Pilgrim’s Progress are both works of liberation theology. (xv)

For two hundred years, The Pilgrim’s Progress was, after the Bible, the most widely read book in the English-speaking world. (xvi)

…led some to conclude that Bunyan is sparing his readers’ blushes, refusing to titillate, and resting content with hints as to the nature of his more lurid transgressions. [xvii]…The problem with this argument is that he can then come to appear as a paranoid spiritual masochist, obsessively fearful of damnation for absurdly trivial sins. This is, in fact, how he has often been portrayed by enlightened liberals in the tradition of Thomas Babington Macaulay. / It seems most likely that, after his conversion, Bunyan simply did not differentiate between degrees of sinfulness. (xvii-xviii)

Bunyan’s mother died in 1664; she was followed a month later by his sister, and his father remarried a month after that. The disruption this presumably caused in his family may have contributed to Bunyan’s decision to join the Parliamentary Army in arms against the King. He enlisted in 1644 and remained on active service for three years. It is uncertain whether he fought in any battles—although much of his work, especially The Holy War (1682), shows a keen interest in and knowledge of military operations… (xix)

The point, however, was to disregard the law entirely in matters of faith. Bunyan achieved this revelation after careful study of Martin Luther’s Commentary on the Epistle to the Galatians (1535), and it is no exaggeration to say that his entire subsequent life, and especially the doctrines and aesthetic mode of The Pilgrim’s Progress, were determined by his interpretation of this book…What delighted him was Luther’s assertion that it was impossible for human beings to obey the moral law. In fact, Luther argued that the law’s purpose [xxi] was to bring us to a conviction of our own irredemiably sinful nature and our inability to please God through our own works. If we can resist the consequent temptation to despair, we are then driven to seek salvation through faith in the efficacy of Christ’s sacrifice. (xxi-xxii)

The law is necessary insofar as we are not free, it is the “schoolmaster” that brings us to faith by instructing us as to the nature of our sinful condition. But the law is incapable of effecting our salvation; hence the necessity of Christ’s sacrifice. The act redeems all humanity from sin, and all that is necessary to be saved is to have faith in this fact. (xxiii)

Like Paul and Bunyan, Luther spent many years in the vain attempt to achieve righteousness through obedience to the law in its civil, moral, and ceremonial guises. The Reformation began with his realization that this was impossible, and that justification before God could be attained only through faith in Christ. This entailed a radical, absolute separation between the fleshly righteousness of the law and the spiritual righteousness of grace… (xxiii)

Such declarations as “a Christian man, if ye define him rightly, is free from all laws” (Commentary, p. 112) were seized on by antinomian sects like the Anabaptists and used to justify social revolution and abandonment of ethical constraints on behavior. Luther regarded this as an egregious misreading of his doctrine, and the Commentary makes clear: ‘This we see at this day in the fantastical spirits and authors of sects, which teach us nothing, neither can teach anything aright, concerning this righteousness of grace.’…Luther argues that the antinomians are just as subject to the law as overt legalists. Their puerile rebellion against the law is its mirror-image; their behavior is determined by the law just as surely as that of the advocates of works of righteousness…neither obedience nor disobedience was relevant to justification before God. (xxv)

…in 1656 he was appointed to an official and regular preaching post. By all accounts he was an astonishing preacher, even by the standards of an age full of astonishing preaching. His written works, with their pungent emphases, energetic imagery, and rapid-fire repetition give some idea of the impression he must have made, and his fame soon spread throughout southeastern England. (xxvi)

…Bunyan fashions the “Quakers” into precisely the kind of enemy he required to inaugurate his polemical career. [xxvi]…the Quakers believed in the essential goodness of the human soul; they rejected the Calvinist idea of “total depravity” that was so important to Bunyan; they believed that their own soul, or “inner light,” was a higher authority than the Bible; and they treated the term “Christ” as referring to interior qualities within the believer rather than to the historical Jesus of Nazareth…Bunyan saw the Quakers as combining two kinds of self-righteousness: the happy antinomian faith in their own intrinsic goodness, and the Pharisaical smugness of external legalism…Bunyan entered into a “pamphlet war” with a Quaker firebrand named Edward Burroughs, and the passionate debate between these two young men (Bunyan was twenty-eight, Burroughs twenty-three) won widespread attention. The struggle against [xxvii] Quakerism made Bunyan’s reputation, and he would return to the terms of this argument throughout his career. (xxvi-xxviii)

Bunyan believed that financial value constituted an artificial, man-made, and thus illusory set of meanings imposed upon the natural, Godly, and thus true significance of the world. [xxix]…Any act of market exchange assumes an illusory equivalence between the objects being exchanged, and in a developed market economy this equivalence is expressed through the medium of money. The burgeoning of the market, which rapidly gathered pace after the Restoration, seems to have produced in many people a deeply rooted, almost ineradicable temptation to “sell” Christ: “to exchange him for the things of this life, for any thing.” This was certainly Bunyan’s most terrible and tenacious temptation, and he had to be physically separated from the world before he could be free of it…This connection, lost to us but vital for Bunyan, between financial value and idolatry, explains why the temptation to “sell” Christ was so horrifyingly persistent in his mind. His world was visibly being taken over by the false image of money, and its people were turning into living commodities, who sold their labor—that is, themselves—for money on a daily basis. (xxix-xxx)

After King Charles II took the throne in 1660…unofficial preachers like Bunyan became obvious targets for the authorities. He was warned of his impending arrest, but he hungered for the martyr’s crown. He refused to escape or hide, and when brought to trial he boasted of his intention to repeat his offense at the earliest opportunity. He had been psychologically prepared for this moment by years of meditation on the superiority of faith to the moral law, and he did not shrink from extending this to the civil law of the land…This external oppression seems actually to have come as a relief from the more ferocious interior persecution to which Bunyan had previously subjected himself…The conditions under which he was held varied with the temper of the local authorities and the fluctuations in state policy. Seventeenth-century jails were never pleasant—dirt, disease, and overcrowding caused the death of thousands of incarcerated nonconformists…But Bunyan was generally allowed to have food brought to him from home, to preach to his fellow prisoners, to support his family by making bootlaces, and even to leave the jail periodically, in order to attend church or visit his family. Most important, he was allowed to write…steady stream of poems, pamphlets, and memoirs that issued from his pen. The most famous of his works to be published while he was in jail was his spiritual autobiography, Grace Abounding to the Chief of Sinners (1666) [xxxi]…By the time of his release in 1672, Bunyan was a famous man. (xxxi-xxxii)

Although the naturalism of The Pilgrim’s Progress is unprecedented, in many ways it represents the culmination of a lengthy, though largely subterranean, tradition of popular English literature…One of the few books we know Bunyan read, Arthur Dent’s The Plaine Man’s Pathway to Heaven (1601), uses the pilgrimage metaphor and contains strident attacks on the [xxxiii] market economy. (xxxiii-xxxiv)

The real achievement of The Pilgrim’s Progress is not originality but comprehensiveness; it is the summation and apex of a centuries-old set of ideas and beliefs. (xxxiv)

It was especially popular in New England, where the inhabitants already thought of themselves as “pilgrims,” and after Bunyan’s death it was carried to the ends of the earth by the missionaries who followed in the wake of the British empire. It has never been out of print, and in all probability it is the most widely influential book ever written in English. (xxxiv)

…Bunyan responded by publishing his own Second Part in 1684. This work deals with the adventures of the original pilgrim’s wife, Christina…It would be a mistake, however, to read Christina too literally, as simply designating the female gender. For Bunyan, a wife symbolized the church, and whereas part one examines the de-[xxxiv] velopment of the individual soul, part two deals with the salvation of the collective believer, or congregation. The Song of Solomon was believed to depict the church through the metaphor of a “bride,” and the vision of a woman fleeing in the wilderness in Revelation 12:14 was also taken as a type of the congregation…This shift of emphasis from internal, personal struggle to the practical issues faced by a spiritual guide reflects the fact that part two was written while Bunyan was at liberty to practice his pastoral duties. (xxxiv-xxxv)

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. I dreamed, and behold I saw a Man cloathed with rags… (opening, Narrator, 13)

Christian. O my dear Wife, said he, and you the Children of my bowels…both myself, with thee my wife, and you my sweet babes, shall miserably come to ruin… (13)

Narrator. So I saw in my dream that the Man began to run: Now he had not run far from his own door, but Wife and Children perceiving it, began to cry after him to return… (15)

Christian. …And dying there, sooner or later, you will sink lower than the grave, into a place that burns with Fire and Brimstone… (17)

Christian. I am glad you are persuaded to go along with me; and even had Obstinate himself but felt what I have felt of the Powers and Terrors of what is yet unseen, he would not thus lightly have given us the back. (18)

Christian. Now I saw in my dream, that just as they had ended this talk, they drew nigh to a very miry Slough that was in the midst of the plain, and they being heedless, did both fall suddenly into the bog. The name of the Slough was Despond. Here therefore they wallowed for a time, being grievously bedaubed with the dirt; and Christian, because of the Burden that was on his back, began to sink in the mire. (20)

Help. Then I stepped to him that plucked him out, and said, Sir, wherefore, (since over this place is the way from the City of Destruction to yonder Gate,) is it, that this plat [patch of ground] is not mended, that poor Travellers might go thither with more security? And he said unto me, This miry Slough is such a place as cannot be mended: It is the descent whither the scum and filth that attends Conviction for [both for/of; the pilgrim must convict himself of sin, since this is the first stage on the path to salvation] 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: And this is the reason of the badness of this ground. / It is not the pleasure of the King that this place should remain so bad; his labourers also have, by the directions of his Majesties Surveyors, been for above this sixteen hundred years employ’d about this patch of ground, if perhaps it might have been mended: Yea, and to my knowledge, said he, here hath been swallowed up at least twenty thousand cart loads; yea, Millions of wholesome Instructions [earthly law], that have at all seasons been brought from all places of the King’s dominions (and they that can tell, say, They are the best materials to make good ground of the place) if so be it might have been mended; but it is the Slough of Despond still; and so will be when they have done what they can. (21)

World. But why wilt thou seek for ease this way, seeing so many Dangers attend it? especially, since (hadst thou but patience to hear me) I could direct thee to thee obtaining of what thou desirest, without the dangers that thou in this way wilt run thyself into: Yea, and the Remedy is at hand. (24)

Evangelist. All manner of Sin and Blasphemies shall be forgiven unto men; be not faithless, but believing… [Mat. 12, Mark 3] (27)

Evangelist. Secondly, Thou must abhor his labouring to render the Cross odious unto thee; for thou are to prefer it before the treasures in Egypt… (29)

After this, Evangelist called aloud to the Heavens for confirmation of what he had said and with that there came Words and Fire [Bunyan describes biblical texts as physical forces] out of the mountain under which poor Christian stood, that made the hair of his flesh stand up: The words were thus pronounced, As many as are of the Works of the Law, are under the Curse; for it is written, Cursed is every one that continueth not in all things which are written in the Book of the Law, to do them. [It is impossible for fallen man to obey the law, therefore salvation by works is impossible] (30)

So when Christian was stepping in, the other gave him a pull: Then said Christian, what means that? The other told him, A little distance from this Gate, there is erected a strong castle, of which Beelzebub is the captain; from thence both he, and them that are with him, shoot arrows at those that come up to this Gate, if haply they may die before they can enter in. (32)

Then he took him by the hand, and led him into a very large parlour that was full of dust, because never swept; the which after he had reviewed a little while, the Interpreter called for a man to sweep. Now when he began to sweep, the dust began so abundantly to fly about, that Christian had almost therewith been choaked. Then said the Interpreter to a Damsel that stood by, bring hither Water, and sprinkle the room; the which when she had done, it was swept and cleansed with pleasure.
Christian. Then said Christian, What means this?
Interpreter. The Interpreter answered, This parlour is the heart of a man that was never sanctified by the sweet Grace of the Gospel: The dust is his Original Sin, and inward Corruptions that have defiled the whole man. He that began to sweep at first, is the Law; but she that brought Water, and did sprinkle it, is the Gospel. (37)

Interpreter. You say truth: For the things that are seen are Temporal; but the things that are not seen are Eternal… [The essential tenet of Platonism] (39)

So he took Christian by the hand again, and led him into a chamber, where there was one rising out of bed; and as he put on his raiment, he shook and trembled. Then said Christian, Why doth this man thus tremble? The Interpreter then bid him tell to Christian the reason of his so doing: So he began and said, This night as I was in my sleep, I dreamed, and behold the Heaven grew exceeding black…I heard then a Voice, saying, Arise ye Dead, and come to Judgment [43]…Then said the Interpreter to Christian, Has thou considered all these things?
Christian. Yes, and they put me in Hope and Fear. [The two states are not contradictory, since both involve anticipation of the world to come, not contentment in the present world.] (43-44)

…three men fast sleep, with Fetters upon their heels. The name of the one was Simple, another Sloth, and the third Presumption. / Christian then seeing them lie in this case… [‘] Awake, therefore, and come away; be willing also, and I will help you off with your Irons. He also told them, If he that goeth about like a roaring Lion [Satan], comes by, you will certainly become a Prey to his teeth. With that they looked upon him, and began to reply in this sort: Simple said, I see no Danger: Sloth said, Yet a little more Sleep: and Presumption said, Every Tub must stand upon his own bottom. And so they lay down to sleep again, and Christian went on his Way. / Yet was he troubled to think, that men in the danger should so little esteem the kindness of him that so freely offered to help them, both by the awakening of them, counseling of them, and proffering to help them off with their Irons. (46)

Now when he was got to the top of the hill, there came two men running against him amain; the name of the one was Timorous, and of the other Mistrust: To whom Christian said, Sirs, What’s the matter you run the wrong way? Timorous answered, That they were going to the City of Zion, and had got up that difficult place: But said he, the farther we go, the more Danger we meet with; wherefore we turned, and are going back again. / Yes, said Mistrust, for just before us lies a couple of Lions in the Way; (whether sleeping or waking we know not) and we could not think, if we came within reach, but they would presently pull us in pieces. / Christian. Then said Christian, You make me afraid: But whither shall I fly to be safe? If I go back to mine own country, that is prepared for Fire and Brimstone, and I shall certainly perish there: If I can get to the Coelestial City, I am sure to be in safety there: I must venture; to go back, is nothing but death; to go forward, is Fear of death, and Life everlasting beyond it: I will yet go forward. So Mistrust and Timorous ran down the hill, and Christian went on his Way. But thinking again of what he had heard from the men, he [51]
Felt in his bosom for his Roll, that he might read therein, and be comforted; but he felt, and found it not…he had slept in the Arbour that is on the side of the hill; and falling down upon his knees, he asked God Forgiveness for that his foolish act, and then went back to look for his Roll…chid himself for being so foolish to fall asleep in that place which was erected only for a little refreshment from his weariness…he came again in the sight of the Arbour where he sat and slept; but that sight renewed his sorrow the more, by bringing again even afresh, his evil of sleeping into his mind…O wretched Man that I am! That I should sleep in the Day-time! that I should sleep in the midst of Difficulty!...the LORD of the Hill hath erected only for the relief of the Spirits of Pilgrims! How many steps have I took in vain! (Thus it happen’d to Israel, for their Sins they were sent back again by the way of the Red Sea)… (51-53 [52 is a picture])

Porter. Well, I will call out one of the Virgins of this place, who will, (if she likes your Talk) bring you in to the rest of the Family, according to the rules of the house. So Watchful the Porter rang a bell, at the sound of which came out of the door of the house a grave and beautiful damsel, named Discretion…Then she asked him, whence he was, and whither he was going? And he told her. [New members of the congregation were expected to give personal accounts of their conversion experiences] (57)

Christian. I was driven out of my Native country by a dreadful sound that was in mine ears; to wit, That unavoidable destruction did attend me, if I abode in that place where I was. (58)


Christian. I have a Wife and four small Children.
Charity. And why did you not bring them along with you?
Christian. Then Christian wept and said, Oh! how willingly would I have done it! but they were all of them utterly averse to my going on Pilgrimage.
Charity. But you should have talked to them, and have endeavoured to have shown them the Danger of being behind.
Christian. So did I; and told them also what God had shewed to me of the destruction of our City; but I seemed to them as one that mocked, and they believe me not. (61)

Charity. Indeed Cain hated him brother, because his own works were Evil, and his brother’s Righteous’ and if thy Wife and Children have been offended with thee for this, they thereby shew themselves to be implacable to good; and thou hast delivered thy soul from their Blood. (62)

Then I saw in my dream, That on the morrow he got up to go forwards, but they desired him to stay till the next day also; and then said they, we will (if the day be clear) show you the Delectable Mountains…When the morning was up, they had him to the top of the House, and bid him look South: So he did; and behold, at a great Distance, he saw a most pleasant mountainous Country, beautified with Woods, Vineyards, Fruits of all sorts, Flowers also, with Springs and Fountains, very delectable to behold. (65)

Christian. But blessed Michael helped me, and I,/By dint of Sword, did quickly make him fly: (73)

He [Christian] 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, with his Sword drawn in his hand; for he said, I know not but some other Enemy may be at hand. But he met with no other affront from Apollyon quite through this Valley. (73)

Men. Why we were almost in the Valley of the Shadow of Death, but that by good hap we looked before us, and saw the danger before we came to it.
Christian. But what have you seen? said Christian.
Men. Seen! Why the Valley itself, which is dark as pitch: We also saw there the Hobgoblins, Satyrs, and Dragons of the Pit: We heard also in the that Valley a continual howling and yelling, as of a people under unutterable misery, who there sat bound in affliction and irons; and over that Valley hangs the discouraging clouds of Confusion: Death also doth always spread his wings over it. In a word, it is every whit dreadful, being utterly without Order. (74)

The pathway was here also exceeding narrow, and therefore good Christian was the more put to it; for when he sought, in the Dark, to shun the Ditch on the one hand, he was ready to tip over into the Mire on the other: Also when he sought to escape the Mire, without great carefulness he would be ready to fall into the Ditch. Thus he went on, and I heard him here sigh bitterly: For besides the dangers mentioned above, the pathway was here so dark, that oftimes, when he lift up his foot to set forward, he knew now where, or upon what, he should set it next. (75)

…poor Christian was so confounded, that he did not know his own voice: And thus I perceived it: Just when he was come over-against the mouth of the burning Pit, one of the Wicked Ones goes behind him, and stept up softly to him, and whisperingly suggested many grievous Blasphemies to him, which he verily thought had proceeded from his own mind. This put Christian more to it than any thing that he met with before, even to think that he should now blaspheme him that he loved so much before; yet, if he could have helped it, he would not have done it: But he had not the discretion either to stop his ears, or to know whence those Blasphemies came. / When Christian had travelled in this disconsolate condition some considerable time, he thought he heard the voice of a man, as going before him, saying, Though I walk through the Valley of the Shadow of Death, I will fear none Ill, for thou art with me. [Ps. 23.4] (77)

Faith. …I met with one whose name was Wanton, that had like to have done me a mischief.
Christian. ’Twas well you escaped her Net:… (82)

Faith. Then said the old man, Thou lookest like an honest fellow; wilt thou be content to dwell with me, for the Wages that I shall give thee? Then I asked him his name, and where he dwelt? He said his name was Adam the first and I dwell in the town of Deceit. [Wages: As in Christian’s encounter with Apollyon, wage-labor is used as a figure for allegiance to the world; Adam the First: the “old man.” Paul describes Christ as the Second Adam in Romans 5:12-14] [83] …Now when I had got above half way up, I looked behind me, and saw one coming after me, swift as the wind; so he overtook me just about the place where the Settle stands…
Faith…So soon as the man overtook me, he was but a word and a blow; for down he knocked me, and laid me for dead. But when I was a little come to myself again, I asked him, Wherefore he served me so? He said, Because of my secret inclining to Adam the First: And with that he struck me another deadly blow on the breast, and beat me down backward; so I lay at his foot as dead as before. So when I came to myself again, I cried him mercy: But he said, I know not how to show mercy; and with that knocked me down again. He had doubtless made an edn of me, but that one came by, and bid him forbear?
Christian. Who was that, that bid him forbear?
Faith. I did not know him at first; but as he went by, I perceived the holes in his hands and in his side: Then I concluded that he was our Lord. So I went up the Hill.
Christian. That Man that overtook you, was Moses. He spareth none, neither knoweth he how to shew mercy to those that transgress his Law.
Faith. I know it very well; it was not the first time that he has met with me. ’Twas he that came to me when I dwelt securely at home, and that told me he would burn my house over my head, if I staid there. (83-84)

Christian. Why, what did [Shame] say to you?
Faith. What! why he objected against Religion itself; he said, ’Twas a pitiful, low, sneaking business for a man to mind [85] Religion; he said that a tender Conscience was an unmanly thing…Yea, he did hold me to it at that rate also, about a great many things than here I relate; as that it was a shame to sit whining and mourning under a sermon, and a shame to come sighing and groaning home: That it was a shame to ask my neighbor Forgiveness for petty faults…But at last I began to consider, That that which is highly esteemed among Men, is had in abomination with God. (85-86)

Talk. …For a man can receive nothing, except it be given him from Heaven; all is of Grace, not of works… (90)

Christian. His name is Talkative…This man is for any company, and for any talk; as he talketh now with you, so will he talk when he is on the ale-bench…Religion hath no place in his heart, or house, or conversation; all he hath lieth in his tongue, and his religion is to make a noise therewith. [91] …His house is as empty of religion, as the white of an egg is of savour. [92] … at the day of Doom, men shall be judged according to their Fruit: It will not be said then, Did you believe? But were you Doers, or Talkers only?...The end of the world is compared to our harvest; and you know men at harvest regard nothing but fruit. [93] Paul calleth some men, yea, and those great Talkers too, Sounding Brass, and Tinkling Cymbals; that is, as he expounds them in another place, Things without life, giving sound. [1 Cor. 13. 1, 2.; 3 ch. 14.7., Talkative like to things that sound without Life.] (91-94)
Faith. A Work of Grace in the Soul discovereth itself, either to him that hath it, or to standers by. / To him that hath, it, thus; It gives him Conviction of Sin, especially the defilement of his Nature, and the Sin of Unbelief … But though, I say, it discovereth itself thus unto him, [96] yet it is but seldom that he is able to conclude, that this is a Work of Grace, because his Corruptions now, and his abused Reason, make his mind to misjudge in this matter; therefore in his that hath this Work, there is required a very sound judgment, before he can with steadiness conclude that this is a Work of Grace. To others it is thus discovered: / 1. By an experimental confession of his Faith in Christ. 2. By a Life answerable to that confession, to wit, a life of Holiness: heart-holiness, family-holiness, (if he hath a family,) and by conversation-holiness in the world; which in the general teacheth him inwardly to abhor his Sin, and himself for that, in secret; to suppress it in his family, and to promote holiness in the world; not by talk only, as an hypocrite or talkative person may do, but by a practical subjection in Faith and Love to the Power of the Word:… [Rom. 10.10., Phil. 1.27., Matt. 5.9., John 14.15., Ps. 50.23., Job 42. 5,6., Ezek. 20.43.] (96-96)

Talk. …nor am I disposed to give an answer to such questions, because I count not myself bound thereto, unless you take upon you to [97] be a Catechizer; and though you should so do, yet I may refuse to make you my Judge:… (97-98)

Faith. But I am glad we had this little discourse with him; it may happen that he will think of it again; however, I have dealt plainly with him, and so am clear of his blood, if he perisheth. (98)

Evangelist. …the name of that Town is Vanity, and at the Town there is a Fair kept, called Vanity-Fair; It is kept all the year long; it beareth the name of Vanity-Fair, because the Town where it [101] is kept, is lighter than Vanity; and also, because all that is there sold, or that cometh thither, is Vanity…at this Fair, are all such merchandizes sold, as houses, lands, trades, places, honours, preferments, titles, countries, kingdoms, lusts, pleasures; and delights of all sorts, as whores, bawds, wives, husbands, children, masters, servants, lives, blood, bodies, souls, silver, gold, pearls, precious stones, and what not? (101-102)

Narrator. The people, therefore, of the Fair made a great Gazeing upon them: … And as they wondered at their apparel, so they did likewise at their speech, for few could understand what [104] they said; they naturally spoke the language of Canaan; but they that kept the Fair were the men of this World: So that from one end of the Fair to the other, they seemed barbarians each to the other…What will ye buy? But they looking gravely upon him, said, We buy the Truth. At that, there was an occasion taken to despise the men the more; some mocking, some taunting, some speaking reproachfully, and some calling upon others to smite them…Now was word presently brought to the Great One of the Fair [both Satan and Charles II], who quickly came down and deputed some of his most trusty Friends to take these men into examination… [105] … they that were appointed to examine them, did not believe them to eb any other than Bedlams and Mad, or else such as came to all things into a confusion in the Fair. Therefore they took them and beat them, and besmeared them with dirt, and then put them into the Cage, that they might be made a Spectacle to all the men in the Fair. …the Great One of the Fair laughing still at all that befell them:… (104-106)

Superstition. My Lord, I have no great acquaintance with this man, nor do I desire to have further knowledge of him; however, this I know, That he is a very pestilent fellow,… [When Bunyan’s wife appealed to the High Court, Justice Chester called her husband “a pestilent fellow” (Grace Abounding to the Chief of Sinners and a Relation of the Imprisonment of Mr. John Bunyan, p. 107). The trial at Vanity Fair is patterned after Bunyan’s own trial] (109)

Faith. …there can be no Divine Faith with Divine Revelation of the Will of God. [Statement of the Protestant doctrine of sola scriptura: the idea that only what is revealed in the Bible, as opposed to the traditions of the church, is valid in religious practice.] (110)

Narrator. There was also an act made in the days of Nebuchadnezzar the Great, another of his servants, that whoever would not fall down and worship his Golden Image, should be thrown into a Fiery Furnace. (112)

Narrator…Mr. Blind-man the foreman said, I see clearly that this man is an Heretick. Then said Mr. No-good, Away with such a fellow from the earth. Ay, said Mr. Malice, for I hate the very looks of him. Then said Mr. Love-lust, I could never endure him. Nor I, said Mr. Live-loose, for he would always be condemning my Way. Hang him, hang him, said Mr. Heady. A sorry Scrub, said Mr. High-mind. My heart riseth against him, said Mr. Enmity. He is a Rogue, said Mr. Lyer. Hanging is too good for him, said Mr. Cruelty. Let’s [112] dispatch him out of the way, said Mr. Hate-light. Then said Mr. Implacable, Might I have all the World given me, I could not be reconciled to him, therefore let us forthwith bring him in Guilty of Death. And so they did; therefore he was presently condemned to be had from the place where he was, to the place from whence he came, and there to be put to the most cruel Death that could be invented. / They therefore brought him out, to do with him according to their Law; and first they scourged him, then they buffeted him, then they lanced his flesh with knives: after that they stoned him with stones, then pricked him with their swords; and last of all they burnt him to ashes at the Stake. Thus came Faithful to his end. (113-114)

Narrator…as for Christian, he had some respite, and was remanded back to prison; so he there remained for a space: But he that over-rules all things, having the Power of their rage in his own Hand, so wrought it about, that Christian for that time escaped them… [The implausible ease of Christian’s escape reminds us to avoid the temptation of reading naturalistically. Bunyan felt he had “escaped” from prison with similar ease, albeit in a purely metaphorical sense.] (114)

Christian. Are you a married man?
By-ends. Yes, and my wife is a very virtuous woman, the daughter of a virtuous woman; she was my Lady Feigning’s daughter, therefore she came of a very honourable family, and is arrived to such a pitch of breeding, that she shows how to carry it to all, even to prince and peasant. (116)

Mr. Hold-the-World. …For who can imagine, that is ruled by his Reason, since God has bestowed upon us the good things of this Life, but that he would have us keep them for his Sake. (119)

Mr. Money-love. …Now as for his complying with the temper of his people, by dissenting, to serve them, some of his Principles, this argueth, 1. That he is of a Self-denying temper. 2. Of a sweet and winning deportment. 3. And so more fit for the ministerial function. (120)

Mr. Money-love. …so then here is a good Wife, and good Customers, and good Gain, and all these by becoming Religious, which is good: Therefore, to become religious to get all these, is a good and profitable Design. (121)

Christian. Simon the Witch was of this Religion too; for he would have had the Holy Ghost, that he might have got Money therewith, and his sentence from Peter’s mouth was according, Acts 8. 19, 20, 21, 22. [Simon: a Samarian sorcerer who in Acts 8:18-19 tried to purchase the power of the Holy Spirit and gave his name to ecclesiastical corruption, or “simony”] (122)

Narrator. Now I saw, that just on the other side of this plain, the Pilgrims came to a place where stood an old Monument, hard-by the highway side, at the sight of which they were both concerned, because of the strangeness of the form thereof, for it seemed to them as if it had been a Woman transformed into the shape of a Pillar; here therefore they stood looking and looking upon it, but could not for a time tell what they should make thereof:… (125)

Christian. It is said of the men of Sodom, that they were sinners exceedingly, because they were sinners before the Lord, that is, in his Eyesight, and notwithstanding the Kindness that he had shewed them; … (126)

Hope. Now their Way lay just upon the bank of this River: Here therefore Christian and his companion walked with great delight; they drank also of the water of the River, which was pleasant and enlivening of their weary spirits. Besides, on the banks of this River, on either side, were green Trees, that bore all manner of fruit; and the leaves of the trees were good for Medicine; with the fruit of these trees they were also much delighted; and the leaves they eat to prevent Surfeits [Diseases caused by overeating], and other diseases that are incident to those that heat their blood by Travels. On either side of the River was also a meadow, curiously beautified with lilies; and it was green all the year long. In the meadow they lay down and slept; for here they might lie down safely. When they awoke, they gathered again of the fruit of the trees, and drank again of the water of River, and then lay down again and sleep. Thus they did several days and nights…Now I beheld in my dream, that they had not journied far, but the River and the Way for a time parted, at which they were not a little sorry, yet they durst not go out of the Way. (127)

Hope. …the Lord of the Country to which we are going, hath said, Thou shalt do no Murder, no not to another man’s person; much more then are we forbidden to take his counsel, to kill ourselves. (132)

Narrator. They went then till they came to the Delectable Mountains; which mountains belong to the Lord of that Hill, of which we have spoken before; so they went up to the mountains, to behold the Gardens and Orchards, the Vineyards, and Fountains of water; where also they drank and washed themselves, and did freely eat of the vineyards. Now there was on the tops of those mountains, Shepherds feeding their Flocks, and they stood by the Highway side. The Pilgrim therefore went to them, and leaning upon their staves, (as is common with weary Pilgrims, when they stand to talk with any by the way) they asked, Whose Delectable Mountains are these? And whose be the Sheep that feed upon them?
Shepherd. These mountains are Emmanuel’s Land, and they are within sight of his City; and the Sheep also are his and he laid down his Life for them.
Christian. Is this the Way to the Coelestial City?
Shepherd. You are just in your Way.
Christian. How far is it thither?
Shepherd. Too far for any, but those that shall get thither indeed.
[Offor cites the note from Scott’s edition: “The Delectable Mountains, as seen at a distance, represent those distinct views of the privileges and consolations, attainable in this life, with which believers are sometimes favoured” (Works, vol. 3, p. 110)] (137)

The Shepherds…said, moreover, We would that you should stay here a while, to be acquainted with us, and yet more to solace yourselves with the good of these Delectable Mountains. They then told them, That they were content to stay; so they went to their Rest that night, because it was very late. / Then I saw in my dream, That in the morning the Shepherds called up Christian and Hopeful to walk with them upon the Mountains: So they went forth with them, and walked a while, having a pleasant prospect on every side. Then said the Shepherds one to another, Shall we shew these Pilgrims some Wonders? (138)

Narrator. So I awoke from my Dream. / And I slept, and dreamed again, and saw the same two Pilgrims going down the mountains along the highway towards the City. (141)

Hope. Why art thou so tart, [sharp] … (145)

Christian. Why, I did but compare thee to some of the birds that are of the brisker sort, who will run to and fro in trodden paths with the shell upon their heads: [like a newborn bird] … (147)

Christian. …this man was one of the weak, and therefore he went to the walls. [pews for the sick and infirm were placed along the walls of churches, hence the saying “the weakest go to the wall”] (148)

Christian. And when a man is down, you know, what can he do? [At times Bunyan’s colloquial style sounds startlingly contemporary.] (148)

Christian. ’Tis true, if a man could at every turn have Job’s horse, and had Skill and Courage to ride him, he might do notable things. … the Glory of his nostrils is terrible; he paweth in the Valley, rejoyceth in his Strength, and goeth out to meet the Armed Men. He mocketh at Fear, and is not affrighted, neither turneth back from the Sword. The Quiver rattleth against him, the glittering Spear, and the Shield. [gloss: Job. 39.19. ‘The excellent mettle that is in Job’s horse.] (149)

Narrator. 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 strait as the Way which they should go; and here they knew not which of the two to take, for both seemed strait before them; therefore 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 [150] there? They answered, They were going to the Coelestial 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 a little time their faces were turned away from it; yet they followed him. 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; and with that, the White robe fell off the black man’s back: Then they saw where they were. [Bunyan describes the Lutheran “white devil” of self-righteousness, though Sharrock finds a more composite figure: “It looks as if the idea of false pastors with winning words has been combined with the notion of the devil as a flatterer, and popular superstition believed that the devil appeared as a black man” (p. 396).] (150-151)

Hope. I did not see him with my bodily eyes, but with the eyes of mine Understanding; and thus it was. One day I was very sad, I think sadder than at any one time of my Life; and this sadness was through a fresh sight of the greatness and vileness of my Sins. And as I was then looking for nothing but Hell, and the everlasting Damnation of my Soul, suddenly as I thought, I saw the Lord Jesus looking down from Heaven upon, and saying, Believe on me Lord Jesus Christ, and thou shalt be saved. [Acts 16. 30, 31. This is not a vision, as Hopeful has just explained, but an understanding.] (160)

Then Christian said to him, Come away man, why do you stay so behind?
Ignorance. I take my pleasure in walking alone. [Ignorance does not see the necessity of church membership], even more a great deal than in company, unless I like it the better.
Then said Christian to Hopeful, (but softly) Did I not tell you he cared not for our company:… (162)

Christian. But why or by what art thou persuaded that thou hast left all for GOD and Heaven?
Ignorance. My heart tells me so. [Like the Quakers, Ignorance believes the testimony on his “inner light.”] [162]
Christian. The Wise Man says, He that trusts his own heart, is a fool. [Prov. 28.26]
Ignorance. This is spoken of an evil heart, but mine is a good one. [The Quakers believed in the essential goodness of man.] (162-163)

Ignorance. Pray what count you good thoughts, and a life according to God’s commandments?
Christian. There are good thoughts of divers kinds; some respecting ourselves, some God, some Christ, and some other things. (163)

Ignorance. When do our thoughts of ourselves agree with the Word of God?
Christian. When we pass the same Judgment upon ourselves which the Word passes. To explain myself: The Word of God saith of persons in a Natural Condition, There is none Righteous, there is none that doth good; it saith also, That every imagination of the heart of a man is only Evil,…[Rom. 3. Gen. 6.5] (163)

Ignorance. I will never believe that my heart is thus bad.
Christian. Therefore thou never hadst one good thought, concerning thyself in thy life. (164)

Christian. …we have right thoughts of God, when we think that he knows us better than we know ourselves, and can see Sin in us when and where we can see none in ourselves: When we think He knows our inmost thoughts, and that our heart, with all its depths, is always open unto his eyes: Also when we think that all our Righteousness stinks in his nostrils, and that therefore he cannot abide to see us stand before him in any Confidence, even of all our best performances. (164)

Christian. How! Think thou must believe in Christ, when thou seest not thy need of him! Thou neither seest thy original nor actual Infirmities, but hast such an opinion of thyself, and of what thou dost, as plainly renders thee to be one that did never see a necessity of Christ’s personal Righteousness to justify thee before God. How then dost thou say, I believe in Christ? (165)

Christian. Ignorance is thy Name; and as thy name is, so art thou; [Christian’s usual trump card of identifying the character’s allegorical significance by the manner in which they deny it] (166)

Hope. …even as we see the dog that is sick of what he hath eaten, so long as his sickness prevails, he vomits and casts up all: Not that he doth this of a free mind (if we may say a dog has a mind) but because it troubleth his stomach; but now, when his sickness is over, and so his stomach eased, his desires being not at all alienated from his vomit, he turns him about and licks up all; and so it is true which is written, The dog is turned to his own vomit again. (170)

Narrator. Now I saw in my dream, that by this time the Pilgrims were got over the Enchanted ground, and entering into the Country of Beulah, whose air was very sweet and pleasant, the Way lying directly through it, they solaced themselves there for a season. Yea, here they heard continually the singing of birds, and saw every day the flowers appear in the earth, and heard the voice of the turtle in the land. In this country the Sun shineth night and day; wherefore this was beyond the valley of the Shadow of Death, and also out of the reach of Giant Despair, neither could they from this place so much as see Doubting-Castle. [Isa. 62.4., Cant. 2.10,11,12] (172)

Narrator. …drawing near to the City, they had yet a more perfect View thereof: It was builded of Pearls and precious Stones; also the streets thereof were paved with Gold, so that by reason of the natural glory of the City, and the reflection of the Sun-beams upon it, Christian with desire fell sick; Hopeful also had a fit or two of the same disease: Wherefore here they lay by it a while, crying out because of their pangs; If you see my Beloved tell him that I am sick of Love. / But being a little strengthened, and better able to bear their sickness, they walked on their Way, and came yet nearer and nearer, where were orchards, vineyards and gardens, and their gates opened into the High-way. Now as they came up to these places, behold the gardener stood in the Way, to whom the Pilgrims said, Whose goodly vineyards and gardens are these? He answered, They are the KING’S, and are planted here for his own delight, and also for the solace of Pilgrims: So the gardener had them into the vineyards, and bid them refresh themselves with dainties; He also shewed them there the King’s walks and the arbours, where he delighted to be: And here they tarried and slept. [Deut. 23.24] / Now I beheld in my dream, that they talked more in their sleep at this time, than ever they did in all their Journey; and being in a muse thereabout, the gardener said even to me, Wherefore musest thou at the matter? It is the nature of the fruit of the grapes of these vineyards to go down so sweetly, as to cause the lips of them that are asleep to speak. (173)

Narrator. Now I further saw, that betwixt them and the Gate was a River, but there was no bridge to go over, and the river was very deep. At the sight therefore of this River, and Pilgrims were much astounded, but the men that went with them, said, You must go through, or you cannot come at the Gate. [Death is not welcome to Nature, though by it we pass out of this world into Glory. 1 Cor. 15.51, 52] … The Pilgrims then (especially Christian) began to despond in his mind, and looked this way and that, but no way could be found by them, by which they might escape the River. Then they asked the Men if the Waters were all of a depth? They said, No; yet they could not help them in that case; For, said they, you shall find it deeper or shallower, as you believe in the King of the Place. [Angels help us not comfortably through Death.] [174] / They then addressed themselves to the Water, and entring, Christian began to sink, and crying out to his good friend Hopeful, he said, I sink in deep Waters; the Billows go over my head, all the Waves go over me. Selah. [This word, which occurs frequently in the Bible, is not a word but a form of punctuation designating a pause for consideration. In Bunyan’s time a similar function was performed by marginal drawings of pointing fingers] / Then said the other, Be of good cheer, my Brother, I feel the bottom, and it is good. Then said Christian, Ah! my friend, the sorrows of Death have compassed me about, I shall not see the Land that flows with milk and honey. And with that a great darkness and horror fell upon Christian, so that he could not see before him. Also here he in a great measure lost his senses,… Here also, as they that stood by perceived, [Death was a public event in Bunyan’s milieu, and the dying person’s behavior was studied closely for clues about their soul’s destination] he was much in the troublesome thoughts of the Sin that he had committed, both since and before he began to be a Pilgrim. ’Twas also observed, that he was troubled with apparitions of Hobgoblins and evil Spirits [In Grace Abounding, Bunyan tells us: “I have in my bed been greatly afflicted with the apprehensions of devils, and wicked spirits” (p.8)]; for ever and anon he would intimate so much by words. Hopeful therefore here had much ado to keep his brother’s head above water, yea sometimes he would be quite gone down, and then e’re a while he would rise up again half dead. Hopeful also would endeavour to comfort him, saying, Brother, I see the Gate, and Men standing by to receive us; but Christian would answer, ’Tis you, ’tis you they wait for;… (174-175)

Narrator. Thus they went along toward the Gate. Now you must note, that the City stood upon a mighty Hill, but the Pilgrims went up that Hill with ease, because they had these two men to lead them up the arms; … (176)

Narrator. You are going now, said they, to the Paradise of GOD, wherein you shall see the Tree of Life, and eat of the never-fading Fruits thereof; and when you come there you shall have white Robes given you, and your walk and talk shall be every day with the KING, even all the days of Eternity. (177)

Narrator. …many men with Crowns on their heads, Palms in their hands, and Golden Harps to sing praises withal. / There were also of them that had wings, … (181)

Now, Reader, I have told my Dream to thee,
See if thou canst Interpret it to me,
[The book’s purpose has been to teach the skill of allegorical interpretation. This is the “progress” achieved by Christian and, Bunyan hopes, the reader;]
Or to Thyself, or Neighbour; but take heed
Of mis-interpreting; for that, instead
Of doing Good, will but thyself abuse:
By mis-interpreting, Evil ensues.
/
Take heed also that thou be not extreme
In playing with the out-side of my dream:
Nor let my Figure or similitude
[The outward trappings in which Bunyan has dressed his message]
Put thee into a Laughter, or a Feud;
Leave this for Boys and Fools; but as for thee,
So thou the Substance of my matter see. (183)

Go tell them also of those dainty things,
That Pilgrimage unto the Pilgrim brings:
Let them acquainted be too, how they are [187]
Beloved of their King, under his Care;
What goodly Mansions for them he provides,
Tho’ they meet with rough Winds and swelling Tides,…
(The Author’s Way of sending forth his Second Part of the Pilgrim, 187-188)

’Tis true, some have of late to counterfeit
My Pilgrim, to their own, my Title set;
Yea, others half my Name and Title too
Have stitched to their Book, to make them do;
But yet they by their Features do declare
Themselves not mine to be, whose e’er they are.
If such thou meet’st with, then thine only way
Before them all, is, to Say out thy Say,
In thine own native Language, which no man
Now useth, nor with ease dissemble can.
[The plainspoken Puritanism Bunyan espouses was deeply unfashionable in Restoration England.] [from the stanza ‘Answer’ directed to previous stanza ‘1. Objection.’ raised literally by his book.] (188)

Brave Gallants [dashing young] do my Pilgrim hug and love,
Esteem it much, yea, value it above
Things of a greater bulk, yea, with delight,
Say, my Lark’s leg is better than a Kite.
[A dainty, apparently trivial dish is preferable to a hearty but indigestible repast] [Answer to 2. Object] (190)

I also know a dark Similitude
Will on the Fancy more itself intrude,
And will stick faster in the Heart and Head,
Than things from Similies not borrowed.
[The truth can be approached only through linguistic mediation: “Similies” and analogies] [Answer to 3. Object.] (191)

Narrator. Now, it hath so happened, through the multiplicity of business, that I have been much hindred and kept back from my wonted Travels into those parts whence he went, and so could not, till now, obtain an opportunity to make further enquiry after whom he left behind, that I might give you an account of them. But having had some concerns that way of late, I went down again thitherward. Now having taken up my lodgings in a Wood, about a mile off the place, as I slept, I dreamed again. (The Second Part, 194)

Narrator. But what! Wife and Children and all?
Mr. Sagacity. ’Tis true, I can give you an account of the matter, for I was upon the spot at the instant, and was through acquainted with the whole affair. (198)

Mr. Sagacity. This Christiana (for that was her name from the day that she with her children betook themselves to a Pilgrim’s life,) (198)

Mr. Sagacity. But this was not all, for Christiana did also begin to consider with herself, Whether her unbecoming behaviour towards her husband was not one Cause that she saw him no more; and that in such sort he was taken away from her. And upon this, came into her mind by swarms, all her unkind, unnatural, and ungodly carriage to her dear friend; which also clogg’d her conscience, and did load her with Guilt. [Mark this, you that are churls to your godly relations.] (198)

Mr. Sagacity. Then said she to her children, Sons, we are all undone. I have sinned away your father, and he is gone; he would have had us with him, but I would not go myself; I also hindred you of Life. With that the boys fell all into tears, and cried out to go after their father. (199)

Mr. Sagacity. Christiana at this was greatly abashed in herself, and bowed her head to the ground, this Visiter proceeded, and said, Christiana, here is also a Letter for thee, which I have [200] brought from thy husband’s King; so she took it and opened it, but it smelt after the manner of the best perfume. Also it was written in letters of Gold. The contents of the letter was; That the King would have her do as did Christian her husband, for that was the way to come to his City, and to dwell in his Presence with Joy for ever. [200-201]

Visiter. …That thou read therein to thyself, and to thy Children, until you have hot it by root-of-heart: For it is one of the songs that thou must sing while thou art in this House of thy Pilgrimage:… [A deliberately mixed metaphor, emphasizing the symbolic nature of the journey] (201)

Narrator. Now I saw in my dream, that this old gentleman, as he told me this story, did himself seem to be greatly affected therewith. He moreover proceeded, and said: So Christiana called her Sons together, and began thus to address herself unto them: My Sons, I have, as you may perceive, been of late under much exercise in my Soul, about the death of your father; not for that I doubt at all of his happiness; for I am satisfied now that he is well. I have also been much affected with the thoughts of mine own State and yours, which I verily believe is by Nature miserable. My carriage also to your father in his distress, is a great load to my conscience: For I harden’d both my own heart and yours against him, and refused to go with him on Pilgrimage. [‘Christiana prays well for her Journey’.] (201)

Christiana. Come, my children, let us pack up, and be gone to the Gate that leads to the Coelestial Country, that we may see your father, and be with him and his companions in Peace, according to the laws of that land. / Then did her Children burst out into tears, for joy that the heart of their mother was so inclined: So their Visiter bid them farewell; and they began to prepare to set out for their Journey. (202)

Narrator. ..two of the women that were Christiana’s neighbours, came up to her house, and knocked at the door: To whom she said as before, If you come in God’s name, come in. At this the women were stunn’d; for this kind of language they used not to hear, or to perceive to drop from the lips of Christiana. (202)

Timorous. I hope not so, good neighbour; pray, for your poor children’s sake, do not so unwomanly cast away yourself.
Christ. Nay, my children shall go with me, not one of them is willing to stay behind. (202)

Christiana. …I have been sorely afflicted since my husband’s departure from me; but especially since he went over the River. But that which troubleth me most, is my churlish carriage to him, when he was under his distress. …I was dreaming last night, that I saw him. (203)

Timorous. You have heard, I am sure, what your husband did meet with, … We also heard over and above, how he met with the Lions, Apollyon, the Shadow of Death, and many other things. Nor is the Danger that he met with at Vanity-Fair to be forgotten by thee. For if he, tho’ a man, was so hard put to it, what canst thou, being but a poor woman, [203] do? Consider also, that these four sweet babes are thy children, thy flesh, and thy bones. Wherefore, though thou shouldst be so rash as to cast away thyself; … [‘The reasonings of the Flesh.] (203-204)

Narrator. But Mercy was at a stand, and could not so readily comply with her neighbour, and that for a twofold reason, 1st, Her bowels [Conventional synecdoche for compassion] yearned over Christiana: So she said within herself, if my neighbour will be gone, I will go a little way with her, and help her. 2ndly, Her bowels yearned over her own Soul, (for what Christiana had said, had taken some hold upon her mind:) … (204)

Narrator. Then Mrs. Light-mind added as followeth; Come, put this kind of talk away. I was yesterday at Madam Wanton’s, where we were as merry as the maids. For who do you think should be there, but I and Mrs. Love-the-Flesh, and three or four more, with Mr. Lechery, Mrs. Filth, and some others: So there we had musick, and dancing, and what else was meet to fill up [“Suitable to complete”, with hints of drinking and sex] the Pleasure. (206)

Narrator. So Christiana began to knock, and as her poor Husband did, she knocked, and knocked again. But instead of any that answered, they all thought that they heard as if a Dog [The practical effects of Satan’s influence. See Psalm 22.20: “Deliver…my darling from the power of the dog” (KJV).] came barking upon them; a Dog, and a great one too, and this made the Women and Children afraid, nor durst they for a while to knock any more, for fear the Mastiff should fly upon them. Now therefore they were greatly tum-[209]bled up and down in their minds, and knew not what to do; Knock they durst not, for fear of the Dog; Go back they durst not, for fear that the Keeper of the Gate should espy them as they so went, and should be offended with them: At last they thought of knocking again, and knocking more vehemently than they did at the first. Then said the Keeper of the Gate, Who is there? So the Dog left off to bark, and he opened unto them. (209-210)

Mercy. Wherefore dost thou keep so cruel a Dog in thy yard, at the sight of which, such women and children, as we, are ready to fly from thy Gate for fear? / He answered and said, That Dog has another Owner; he also is kept close in another man’s ground, only my Pilgrims hear his barking [The unregenerate are unaware of Satan’s power and influence in the world]: He belongs to the Castle which you see [213] there at a distance, but can come up to the walls of this place. … Indeed, he that owneth him, doth not keep him of any good-will to me, and that they may be afraid to knock at this Gate for entrance. (213-214)

Now there was on the other side of the Wall, that fenced in the Way up which Christiana and her companions was to go, a garden, and that garden belonged to him whose was that barking Dog, … Christiana’s boys, as boys are apt to do, being pleased with the trees, and with the fruit that did hang thereon, did plash them and eat them and began to eat. Their mother did also chide them for so doing, but still the boys went on. / … she did not know that they did belong to the Enemy: … they espied two very ill-favoured Ones coming down apace to meet them. With that Christiana, and Mercy her friend, covered themselves with their veils, and kept also on their Journey: … Then they that came down to meet them, came just up to the Women, as if they would embrace [sexually assault] them; but Christiana said, Stand back, or go peaceably by as you should. Yet these two, as men [215] that are deaf, regarded not Christiana’s words, but began to lay hands upon them; at that Christiana waxing very wroth, spurned at them with her feet. Mercy also, as well as she could, did what she could to shift them. …And they said, We intend no hurt to your lives, ’tis another thing we would have. … they both shrieked out, and cried, Murder, Murder: And so put themselves under those laws that are provided for the protection of Women. [The law will prove incapable of saving them] But the men still made their approach upon them, with design to prevail against them. They therefore cried out again. / Now, they being, as I said, not far from the Gate, in at which they came, their Voice was heard from where they was, thither: Wherefore some of the house came out, and knowing that it was Christiana’s tongue, they made haste to her relief. But by that they was got within sight of them, the women [216] were in a very great scuffle, the children also stood crying by. Then did he that came in for their relief call out to the Ruffians, saying, What is that thing you do? Would you make my Lord’s people to transgress? He also attempted to take them, but they did make their escape over the Wall into the garden of the man to whom the great Dog belonged; so the Dog became their protector. [217] … Christiana. …Thy innocency, my Sister, said Christiana to Mercy, may excuse thee much; but as for me, my fault is so much the greater, for that I saw this danger before I came out of the doors, and yet did not provide for it where provision might ha’ been had. I am much therefore to be blamed. …one night, as I lay in my bed, I had a dream about this; for methought I saw two men, as like these as ever the world they could look, stand at my bed’s feet, plotting how they might prevent my Salvation. …This you know might ha’ made me take heed, and have provided when Provision might ha’ been had. / Mercy. Well, said Mercy, As by this neglect we have an occasion ministered unto us, to behold our own imperfections: So our Lord has taken occasion thereby to make manifest the Riches of his Grace; for he, as we see, has followed us with [218] unasked kindness, and has delivered us from their hands that were stronger than we, of his mere good Pleasure. [mere good pleasure: pure grace]. (215-219)

Narrator. When the Interpreter had shewed them this, he has them into the very best room in the house; (a very brave room it was) so he bid them look round about, and see if they could find any thing profitable there. Then they looked round and round; for there was nothing to be seen but a very great Spider [See Proverbs 30:28: “The spider taketh hold with her hands, and is in kings’ palaces.” In the Book for Boys and Girls; or, Temporal Things Spiritualized (1686; later titled Divine Emblems; or, Temporal Things Spiritualized), which has verses attached to its pictures, Bunyan guides the reader through the same process of interpretation that Mercy and Christiana are about to follow. The spider tells the sinner: “Since I an ugly ven’mous creature be, / There is some semblance ’twixt vile man and me” (Works, vol. 3, p. 753). Davies explains: “The emblem, the women’s preliminary misunderstanding of it, and the subsequent revelation of its “true” meaning enact in miniature the overall conversion movement from ignorance, fear, and sinful self-reproach to faith and a forgiving acceptance that Bunyan’s theology consistently promotes” (p.331).] on the wall; and that they over-looked.
Mercy. Then said Mercy, Sir, I see nothing: But Christiana held her peace.
Interpreter. But said the Interpreter, look again; she therefore looked again, and said, Here is not any thing but an ugly spider, who hangs by her hands upon the wall. Then said he, is there but one spider in the all this spacious room? Then said he, is there but one spider in all this spacious room? Then the water stood in Christiana’s eyes, for she was a woman quick of apprehension: and she said, Yes Lord, there is here more than one. Yea, and Spiders, whose venom is far more destructive than that which is in her. The Interpreter then looked pleasantly upon her, and said, Thou hast said the Truth. This made Mercy blush, and the boys to cover their faces; for they all began now to understand the riddle.
Then said the Interpreter again, The Spider taketh hold with her hands, as you see, and is in King’s Palaces. And wherefore is this recorded, but to shew you, that how full of the venom of Sin soever you be, yet you may, by the hand of Faith, lay hold of and dwell in the best room that belongs to the King’s House above. [The Interpretation. Prov. 30.28] /
Christiana. I thought, said Christiana, of something of this; but I could not imagine it all. I thought, that we were like spiders, and that we looked like ugly creatures, in what fine room soever we were: But that by this spider, this venomous and ill-favoured creature, we were to learn how to act Faith, came not into my mind; and yet she has taken hold with her hands, as [222] I see, and dwells in the best room in the room: God has made nothing in vain. (222-223)

Narrator. He had them then into another room, where was a Hen and chickens, and bid them observe a while. … I chose, my darlings, to lead you into the room where such things are, because you are women, and they are easy for you. (223)

Narrator. Then as they were coming in from abroad, they espied a little Robin with a great spider in his mouth: So the Interpreter said, look here: So they looked, and Mercy wondered; but Christiana said, What a disparagement [Discredit] is it to such a little pretty bird as the Robin-red-breast is, he being also a bird above many, that loveth to maintain a kind of sociableness with man; I had thought they had lived upon crums of bread, or upon other such harmless matter; I like him worse than I did.
The Interpreter then replyed, This Robin is an emblem, very apt to set forth [represent] some professors by; for to sight they are, as this Robin, pretty of note, colour and carriage: They seem also to have a very great love for professors that are sincere; and above all other to desire to sociate [associate] with them, and to be in their company, as if they could live upon the good man’s crums: They pretend also, that therefore it is, that they frequent the house of the godly, and the appointments of the Lord: But when they are by themselves, as the Robin, they can catch and gobble up spiders [sins], they can change their diet, drink iniquity, and swallow down Sin like water. (224)

Narrator. When the song the musick was ended, the Interpreter asked Christiana, What it was that at first did move her thus to betake herself to a Pilgrim’s life? Christiana answered, First, the loss of my Husband came into my mind, at which I was heartily grieved; but all that was natural affection. Then, after that came the troubles and Pilgrimage of my Husband into my mind, and also how like a churl [Christian’s empathy with her husband replaces her selfish grief at having lost him] I had carried it to him as to that. So Guilt took hold of my mind, and would have drawn me into the pond; but that opportunely I had a dream of the well-being of my Husband, and a Letter sent me [226] by the King of that country where my Husband dwells to come to him. The dream and the Letter together so wrought upon my mind, that they forced me to this Way. (226-227)

Christiana. But a dream that I had of two ill-look’d Ones, that I thought did plot how to make me miscarry in my Journey, that hath troubled me much: Yea, it still runs in my mind, and makes me afraid of every one that I meet, lest they should meet me to do me a mischief, and to turn me out of the Way. Yea, I may tell my Lord, tho’ I would not every body know it, that between this and the Gate by which we got into the Way, we were both so sorely assaulted, that we were made to cry out Murder; and the two that made this assault upon us, were like the two that I saw in my dream. (227)

Narrator. Then they set forward, and began to go up the Hill, and up the Hill they went; but before they got to the top, Christiana began to pant, and said, I dare say; this is a breathing Hill; … Then said Mercy, I must sit down; also the least of the children began to cry. Come, come, said Great-heart, sit not down here, for a little above is the Prince’s Arbour. Then took he the little boy by the hand, and led him up thereto. …Of this Arbour I have heard much; but I never saw it before: But here let us beware of Sleeping; for as I have heard, for that it cost poor Christian dear. (239)

Christiana. I have here a piece of pomegranate, which Mr. Interpreter put into my hand just when I came out of his doors; he gave me [239] also a piece of an honey-comb, and a little bottle of spirits [Figural rather than literal; the terms “spirits” came to be applied to liquor via the experiments of alchemists, who tried to “spiritualize” matter] (239-240)

Narrator. The words underneath the verses were, This Stage was built to punish such upon, who, through Timorousness or Mistrust, shall be afraid to go further on Pilgrimage: Also on this Stage, both Mistrust and Timorous were burnt through the tongue with a hot Iron, for endeavouring to hinder Christian on his Journey. (241)

Narrator. Now Mr. Great-heart was a strong man, so he was not afraid of a Lion: But yet, when they were come up to the place where to Lions, were the boys that went before, were glad to cringe behind, for they were afraid of the Lions, so they stept back, and went behind. At this, their Guide smiled, and said; How now, my boys, do you love to go before when no danger doth approach; and love to come behind so soon as the Lions appear? [An Emblem of those that go on bravely when there is no danger, but shrink when Troubles come]. (241)

Grim. Now, to say the truth, by reason of the fierceness of the Lions, and of the grim carriage of him that did back them, this Way had of late lain much occupied, and was almost all grown over with grass. (242)

Christiana. We need not, when abed, to lie awake to talk with God, he can visit us while we sleep, and cause us then to hear his Voice. Our heart oft-times wakes when we sleep, and God can speak to that, either by words, proverbs, by signs and similitudes, as well as if one was awake. [Job 33. 14,15.] (246)

Prudence. Good boy still. But how doth God the Father save thee?
James. By his Grace.
Prudence. How doth God the Son save thee?
James. By his Righteousness, Death, and Blood, and Life.
Prudence. And how doth God the Holy Ghost save thee?
James. By his Illumination, by his Renovation, and by his Preservation. (247)

Prudence. What is God’s design in saving of poor men?
Joseph. The glorifying of his Name, of his Grace, and Justice, &c. and the everlasting Happiness of his Creature. (248)

Prudence. Is there nothing written therein [Bible], but what you understand?
Matthew. Yes, a great deal.
Prudence. What do you do when you meet with places therein that you do not understand?
Matthew. I think God is wiser that I. I pray also that he will please to let me know all therein that he knows will be for my good. (249)

Narrator. Now, by that these Pilgrims had been at this place a week, Mercy had a visiter that pretended some good will unto her, and his name was Mr. Brisk [Sharrock comments: “He behaves like a Restoration gallant, and the word suggest gallantry” (Sharrock, ed., The Pilgrim’s Progress, p. 404)] , a man of some breeding, and that pretended to Religion, but a man that stuck very close to the World. So he came once or twice, or more, to Mercy, and offered love unto her. Now Mercy was of a fair countenance, and therefore the more alluring. …he found her never idle. I will warrant her a good housewife, quoth he to himself. … So, the next time he comes, he finds her at her old work, a making of things for the Poor. Then said he, What, always at it? Yes, said she, either for myself or for others: And what [250] canst thou earn a day, quoth he? I do these things, said she, That I may be rich in good works,… With that his countenance fell. [Brisk’s interest in Mercy was purely economic] (250-251)

Prudence. And yet he was a Professor [a practitioner of religion], I warrant you. (251)

Skill. I knew he had eaten something that was not wholesome food, and that food, to wit, that fruit, is even the most hurtful of all. It is the fruit of Beelzebub’s orchard. … Nay, I hope I shall be reasonable. So he made him a [252] purge, but it was too weak [The animal sacrifices described in the Old Testament are incapable of purging sin]; ’twas said, it was made of the Blood of a Goat, the Ashes of a Heifer, and with some of the Juice of Hysop, &c. When Mr. Skill had seen that that purge was too weak, he made him one to the purpose: ’Twas made Ex Carne, & Sanguine Christi, (you know Physicians give strange medicines to their patients) and it was made up into pills… Now he was to take them three at a time fasting, in half a quarter of a pint of the tears of Repentance. …So when the boy was healed, Christiana asked Mr. Skill, saying, Sir, what will content you for your pains and care to and of my child? And he said, You must pay the Master of the College of Physicians [An unlikely title for Christ; the metaphor is becoming strained.], according to Rules made in that case and provided. (252-253)

Matthew. When have the Clouds their water?
Prudence. Out of the Sea.
Matthew. What may we learn from that?
Prudence. That Ministers should fetch their doctrine from God.
Matthew. Why do they empty themselves upon the Earth?
Prudence. To shew that Ministers should give out what they know of God to the world. (255)

Prudence. …let then the crowing of the cock put thee in mind of that last and terrible Day of Judgment. (256)

Narrator. Then said Mr. Great-heart to Christiana, and to Mercy, My Lord has sent each of you a bottle of wine [Representing courage, as the word “bottle” does in modern Cockney], and also some parched corn, together with a couple of pomegranates: He has also sent the boys some figs and raisins, to refresh you in your Way. [He brings a token from his Lord with him.] (258)

Narrator. While she was gone, Christiana thought she heard in a grove a little way off on the right hand, a most curious melodious note, with words much like these: Thro’ all my Life thy Favour is/ So frankly shew’d to me,/ That in thy House for evermore/ My dwelling-place shall be. / And listening still, she thought she heard another answer it, saying, For why? The Lord our God is good;/ His Mercy is for ever sure:/ His Truth at all times firmly stood,/ And shall from Age to Age endure. / So Christiana asked Prudence what ’twas that made those curious notes. They are, said she, our Country birds; they sing these notes but seldom, except it be at the Spring, when the flowers appear, and the Sun shines warm, and then you may hear them all day long [Song 2. 11, 12]. I often, said she, go out to hear them; we also oft-times keep them tame in our House. They are very fine company for us when we are melancholy; also they make the woods and groves and solitary places, places desirous to be in. (259)

Great-heart. In this Valley our Lord formerly had his country house, he loved much to be here: He loved also to walk in these meadows, for he found the Air was pleasant: Besides, here a man shall be free from the noise, and from the hurryings of this life: all states are full of noise and confusion, only the Valley of Humiliation is that empty and solitary. Here a man shall not be so let and hindered in his contemplation, as in other places he is apt to be. This is a valley that no body walks in, but those that love a Pilgrim’s life; and tho’ Christian had the harp hap to meet here with Apollyon, and to enter with him a brisk encounter, yet I must tell you, that in former times men have met with Angels here, have found Pearls here, and have in this place found the Words of Life. / Did I say our Lord had here in former days his country-house, and that he love here to walk? [Christ, when in the Flesh, had his country house in the Valley of Humiliation.] (262)

Narrator. When they had passed by this place, they came upon the borders of the Shadow of Death, and this Valley was longer [264] than the other, a place also most strangely haunted with evil things, as many are able to testify: But these women and children went the better through it, because they had Day-light, and because Mr. Great-heart was their conductor. (264-265)

Christiana. Many have spoke of it, but none can tell what the Valley of the shadow of Death should mean, untill they come in it themselves. The heart knows its own bitterness, and a stranger intermeddleth not with its joy. To be sure, is a fearful thing. [Christiana now knows what her Husband felt.] (266)

But now Great-heart replyed, I am a servent of the God of Heaven; … and if this be indeed the ground of thy quarrel, let us fall to it as soon as thou wilt. …Mr. Great-heart went to meet him; and as he went, he drew his Sword, but the Giant had a club. … thus he fought for the space of an hour, [268] … Then they sat down to rest them, but Mr. Great-heart betook him to prayer; also the women and children did nothing but sigh and cry all the time that the battle did last. / When they had rested them, and taken breath, they both fell to it again, … Then Mr. Great-heart seconded his blow, and smit the head of the Giant from his shoulders. (268-269)

Great-heart. Oh! Are you that country-man then? I deem I have half a guess of you, your name is old Honest, is it not? So the old Gentleman blush’d, and said, Not Honesty in the abstract [The shift from abstract noun to adjective shows how the characters gradually grow independent of their allegorical referents as the journeys near its end], but Honest is my name, and I wish that my nature shall agree to what I am called. [In contrast to the bad characters, who often deny any connection between their name and their nature.] (271)

Great-heart. Every thing frightened him [Mr. Fearing] that he heard any body speak of, that had but the least appearance of opposition in it. I hear that he lay roaring in the Slough of Despond, for above a month together; nor durst he, for all he saw several go over before him, venture, tho’ they many of them offered to lend him their hand. [273] … Well, after he had lain at the Slough of Despond a great while, as I have told you, one Sun-shine morning, I do not know how, he ventured, and so got over: But when he was over, he would scarce believe it. He had, I think, a Slough of Despond in his mind, a Slough that he carry’d every where with him, [274] … he seemed glad when he saw the Cross and the Sepulchre. There I confess he desired to stay a little to look; and he seemed for a while after to be a little cheary. When we came at the Hill Difficulty he made no stick at that, nor did he much fear the Lions: For you must know, that his trouble was not about such things as those, his fear was about his acceptance at last. (273-275)

Honesty. But what should be the reason that such a good man [Mr. Fearing] should be all his days so much in the dark?
Great-heart. There are two sorts of reasons for it; one is, The wise God will have it so, some must pipe [pipe: Sing happily. William Blake, who loved Bunyan and illustrated The Pilgrim’s Progress, may have had this line in mind in his “Introduction” to the Songs of Innocence (1789): “ ‘Pipe a song about a lamb!’/So I piped with merry chear. / ‘Piper, pipe that song again.’ / So piped: he wept to hear” (lines 5-8).], and some must weep: Now Mr. Fearing was one that played upon this bass [low, heavy note]. He and his fellows sound the sackbut [Trumpet, but used in the Scriptures for a stringed instrument], whose notes are [277] more doleful than the notes of other musick are; though indeed some say, the bass is the ground of musick: And for my part, I care not at all for that profession, that begins not in heaviness of mind. The first string that the musician usually touches, is the bass, when he intends to put all in tine; God also plays upon this string first, when he sets the soul in tune for himself. Only here was the imperfect of Mr. Fearing, he could play upon no other musick but this, till towards his latter end. [Matt. 11.16, 17, 18] / I make bold to talk thus Metaphorically, for the ripening of the wits of young readers, and because in the book of the Revelations, the Saved are compared to a company of musicians that play upon their Trumpet and Harps, and sing their songs before the Throne. [Rev. 8. 14. 2,3] / Honesty. He was a very zealous man, as one may see by what relation you have given of him; difficulties, Lions, or Vanity-Fair, he feared not at all; ’twas only Sin, Death, and Hell, that was to him a terror; because he had some doubts about his interest in that Coelestial Country. (277-278)

Gaius also proceeded, and said, I will not speak on the behalf of Women, to take away their reproach [Gaius rehearses the favorite arguments of seventeenth-century feminist works, such as Aemelia Lanyer’s “Salve Deus Rex Judeorum” (1611; Hail, God, King of the Jews)]. (285)

Narrator. The next was a dish of milk well crumbed: But Gaius said, Let the boys have that, that they may grow thereby. [1 Pet. 2.1,2. A Dish of Mil. Of Honey and Butter.] / Then they brought up in course a dish of butter and honey. Then said Gaius, Eat freely of this, for this is good to chear up, and strengthen your judgments and understandings; this was our Lord’s dish when he was a child: Butter and honey shall he eat, that he may know to refuse the Evil, and choose the Good. [Isa. 7.15] (287)

Gaius. Hard Texts are Nuts, [Gaius repeats Bunyan’s case against those who criticize his allegorical method] (I will not call them Cheaters)/ Whose Shells do keep their Kernels from the Eaters./ Ope then the shells, and you shall have the Meat,/ They here are brought, for you to crack and eat. (288)

Narrator. So they stayed there more than a month, and Mercy was given to Matthew to wife. (289)

Feeble-minded. Then said the poor man, I am a sickly man, as you see, and because Death did usually once a day knock at my door, I thought I should never be well at home: So I betook myself to a Pilgrim’s life; … I am a man of no strength at all of body, nor yet of mind, but would, if I could, though I can but crawl, spend my life in the Pilgrim’s Way. …When I came to the House of the Interpreter, I received much kindness there; and because the Hill of Difficulty was judged too hard for me, I was carried up that by one of his Servants. [292] … When I was come to Assault-Lane, then this Giant met with me, and bid me prepare for an Encounter: But alas! feeble one that I was, … he came up and took me: I conceited [understood] he should not kill me; also when he had got me into his Den, since I went not with him willingly, I believed I should come out alive again: … this I have resolved on, to wit, to run when I can, to go when I cannot run, and to creep when I cannot got. As to the main, I thank him that loves me, I am fixed; my Way is before me, my mind is beyond the River that has no bridge, tho’ I am, as you see, but of a feeble mind. [293] … Gaius. Come, Sir, said good Gaius, be of good cheer, you are welcome to me, and to my house, and what thou hast a mind to, call for freely; and what thou would’st have my servants do for thee, they will do it with a ready mind. [Gaius comforts him] [294] … Great-heart. But brother, said Mr. Great-heart, I have it in Commission to comfort the feeble-minded, and to support the weak. You must needs go along with us; we will wait for you, we will lend you our help; we will deny ourselves of some things both Opinionative and Practical [The pilgrims will not drive Feeble-minded away with opinionated discourse or excessively strict behavior], for your sake: We will not enter into doubtful disputations before you; we will be made all things to you, rather than you shall be left behind. (292-296)

Honest. But how are your neighbors [in Vanity Fair] now for quietness?
Contrite. They are much more moderate now than formerly. [Sharrock notes: “Presumably since the Declaration of Indulgence to Nonconformists in 1672; this statement does not allow for the recurrence of persecution in the last years of Charles II’s reign and may therefore have been written before that period” (p.406)] You know how Christian and Faithful were used at our town: But of late, I say, they have been far more moderate. I think the blood of Faithful lieth with load upon them. (300)

Holy-man. Then said Mr. Holy-man, there are two things that they have need to be possessed with that go on Pilgrimage, Courage, and an Unspotted Life. If they have not courage, they can never hold on their Way; and if their lives be loose, they will make the very name of Pilgrim stink. … Penitent. These things, said Mr. Penitent, they ought to be troubled for; nor are the Pilgrims like to have that Grace upon them and their Pilgrims Progress [Self-referential; these false pilgrims will lack the grace needed to interpret The Pilgrim’s Progress correctly], as they desire, untill the Way is clear’d of such spots and blemishes. (302)

Narrator. While they lay here, there came a Monster out of the woods, and slew many of the people of the town. It would also carry away their children, and teach them to suck its whelps [nurture its offspring]. Now no man in the town durst so much as face this Monster; but all men fled when they heard of the noise of his coming. / The Monster was like unto no one beast upon the earth: Its body was like a Dragon, and it had seven heads and ten horns. … The Monster, you must know, had his certain Seasons to come out in, and to make his attempts upon the children of [303] the people of the town: Also these seasons did these valiant Worthies watch him in, and did continually assault him; insomuch, that in process of time he became not only wounded, but lame; also he had not made the havock of the townsmen’s children, as formerly he has done. And it is verily believed by some, that this beast will certainly die of his wounds. [The final defeat of Antichrist presages the Apocalypse, to which Bunyan looks forward as his text nears its conclusion] / This therefore made Mr. Great-heart and his fellows of great Fame in this town; … (303-304)

Narrator. I saw now that they went on till they came at the River that was on this side of the Delectable Mountains. … By this River side, in the meadow, there were cotes and folds for sheep, a house built for the nourishing and bringing up of those lambs, the babes of those women that go on Pilgrimage. … Now to the care of this Man, Christiana admonished her four Daugh-[305]ters to commit their little ones, that by these waters they might be housed, harboured, succoured, and nourished, and that none of them might be lacking in time to come. (305-306)

Valiant. It glads me at heart! good man! How joyful will he be, when he shall see them that would not go with him, yet to enter after him, in at the Gates into the City?
Great-heart. Without doubt it will be a comfort to him; for next to the joy of seeing himself there, it will be a joy to meet there his wife and his children.
Valiant. But now you are upon that, pray let me hear your opinion about it. Some make a Question, whether we shall know one another when we are there?
Great-heart. DO they think they shall know themselves then? or that they shall rejoice to see themselves in that Bliss, and if they think they shall know and do these, why not know others, and rejoice in their welfare also? / Again, since relations are our second self, though that state [320] will be dissolved there, yet why may it not be rationally concluded, that we shall be more glad to see them there, than to see they are wanting? (320-321)

Great-heart. Yes; Was your father and mother willing that you should become a Pilgrim?
Valiant. Oh no. They used all means imaginable to persuade me to stay at home.
Great-heart. Why what could they say against it?
Valiant. They said, it was an idle life [This seems to argue against Max Weber’s thesis that “the Protestant ethic” was considered conducive to industry in the accumulation of worldly goods. Valiant-for-truth’s parents assume he is choosing a life of idleness and poverty.], and if I myself were not inclined to sloth and laziness, I would never countenance a Pilgrim’s condition.
Great-heart. And what did they say else?
Valiant. Why, they told me that it was a dangerous Way, yea, the most dangerous Way in the world, said they, is that which the Pilgrims go.
Great-heart. Did they shew wherein this Way is so dangerous?
Valiant. Yes; and that in many particulars.
Great-heart. Name some of them.
Valiant. They told me of the Slough of Despond, where Christian was well-nigh smothered. They told me, that there were archers standing ready in Beelzebub-Castle, to shoot them that should knock at the Wicket gate for entrance. [320] … Christian himself, about whom there has been such a noise, after all his ventures for a Coelestial Crown, was certainly drowned in the black River, and never went a foot further; however, it was smothered up [That is, the townsfolk believe that the news of Christian’s demise was covered up.]. (320-322)

Narrator. Then thought I with myself [The narrator’s thoughts are distinguished from his self], who, that goeth on Pilgrimage, but would have one of these maps [Bibles] about him, that he may look when he is at a stand, which is the Way he must take. (325)

Great-heart. For this Enchanted Ground is one of the last refuges that the Enemy to Pilgrims has; wherefore it is, as you see, placed almost at the end of the Way [The temptation to sleep is greatest near the end of life; the sleepers may be suffering from senile dementia.], and so it standeth against us with the more advantage. For when, thinks the Enemy, will these Fools be so desirous to sit down, as when they are weary? and when so like to be weary, as when almost at their Journey’s end? (326)

Honesty. Doth she [Madam Bubble] not speak very smoothly, and give you a smile at the end of a sentence? … Doth she not wear a great purse by her side, and is not her hand often in it, fingering her money, as if that was her heart’s delight? … Great-heart. This woman is a Witch, and it is by virtue of her sorceries, that this ground is enchanted: … She is a great gossiper; she is always, both she and her daughters, at one Pilgrim’s heels or other, now commending, and then preferring the excellencies of this life. She is a bold and impudent slut; she will talk with any man. She always laugheth poor Pilgrims to scorn, but highly commends the rich [That is, “rich people,” not “rich pilgrims”: Bunyan assumes that pilgrims are by definition poor.] (329)

Narrator. After this, I beheld until they were come unto the land of Beulah, where the Sun shineth night and day. Here, because they were weary, they betook themselves a while to rest. And because this country was common for Pilgrims, and because the orchards and vineyards that were here, belonged to the King of the Coelestial Country, therefore they were licensed to make bold with any of his tings. But a little while soon refreshed them here; for the bells did so ring, and the trumpets continually sound so melodiously, that they could not sleep, and yet they received as much refreshing, as if they had slept their sleep never so soundly. (331)

Narrator. Now while they lay here, and waited for the good hour, there was a noise in the town, that there was a post come from the Coelestial City, with matter of great importance to one Christiana, … The contents whereof were, Hail good woman! I bring thee tidings, that the Master calleth for thee, and expecteth that thou shouldest stand in his Presence, in clothes of Immortality, within this ten days. (332)

Narrator. Then she called for her children, and gave them her Blessing, and told them, that she yet read with comfort, the Mark that was set in their foreheads, and was glad to see them with her there, and that they had kept their garments so white. Lastly, she bequeathed to the Poor that little she had, and commanded her sons and her daughters to be ready against the messenger should come for them. (333)

Narrator. Now the day drew on, that Christiana must be gone. So the Road was full of people, to see her take her Journey. But behold all the banks beyond the River were full of horses and chariots, which were come down from above, to accompany her to the City Gate. So she came forth, and entred the River, with a beckon of farewell, to those that followed her to the River-side. The last word she was heard to say, here, was I come, Lord, to be with thee, and bless thee. … At her departure her children wept, but Mr. Great-heart and Mr. Valiant play’d upon well-tuned cymbals and harp for Joy. So all departed to their respective places. (334)

Narrator. Then he [Mr. Feeble-mind] said, Since I have nothing to bequeath to any, to what purpose should I make a will? As for my feeble Mind, that I will leave behind me, for that I have no need of that in the place whither I go; nor is it worth bestowing upon the poorest Pilgrims: Wherefore, when I am gone, I desire, that you, Mr. Valiant, would bury it in a dunghill. This done, and the day being come in which he was to depart, he entered the River as the rest: His last words were, Hold out, Faith and Patience. So he went over to the other side. (335)

Mr. Valiant-for-Truth… said he, I am going to my Father’s, and tho’ with great difficulty I am got hither, yet now I do not repent me of all the trouble I have been at to arrive where I am. My Sword I give to him that shall succeed me in my Pilgrimage, and my Courage and Skill to him that can get it. My mark and scars I carry with me, to be a witness for me, that I have fought His battles, who now will be my Rewarder. When the day that he must go hence was come, many accompany’d him to the River-side, into which as he went, he said, Death, where is thy Sting? And as he went down deeper, he said, Grave, where is thy Victory? [1 Cor. 15:15: “O death, where is thy sting? O grave, where is thy victory] So he passed over, and all the Trumpets sounded for him on the other side. (337)

Narrator. Now there was a great calm at that time in the River; wherefore Mr. Standfast, when he was about half-way in, stood a while, and talked to his companions that had waited upon him thither: And he said, / This River has been a terror to many, yea, the thoughts of it also have often frightened me; but now methinks I stand easy, my foot is fixed upon that upon which the feet of the Priests that bare the Ark of the Covenant stood, while Israel went over this Jordan. The waters indeed are to the palate bitter, and to the stomach cold; yet the thoughts of what I am going to, and of the conduct that waits for me on the other side, doth lie as a glowing coal at my heart. / I see myself now at the end of my Journey; my toilsome days are ended. I am going now to see that Head that was crowned with thorns, and that Face that was spit upon for me. / I have formerly lived by hear-say and Faith; but now I go where I shall live by Sight, and shall be with him in whose company I delight myself. [338] … Narrator. Now, while he was thus in discourse, his countenance changed, his strong man [physical strength] bowed under him; and after he had said, Take me, for I come unto Thee, he ceased to be seen of them. / But Glorious it was to see, how the open Region was filled with Horses and Chariots, with Trumpeters and Pipers, with Singers and Players on stringed instruments, to welcome the PILGRIMS as they went up, and followed one another in at the Beautiful Gate of the City. (338-339)

Narrator. As for Christian’s children, the four boys that Christiana brought with her, with their wives and children, I did not stay where I was till they were gone over. Also since I came away, I heard one say, that they were yet alive, and so would be for the increase of the Church [Bunyan guarantees the physical survival of the saints through Christiana’s descendants.] in that place where they were, for a time. / Shall it be my lot to go that way again, I may give those that desire it, an account of what I here am silent about; mean time, I bid my Reader Adieu. / THE END. (339)