Authentic Pilgrimage

Hurlock, Kathryn

doi:10.1057/978-1-137-43099-1_4

Authentic Pilgrimage

Kathryn Hurlock³

Chapter
First Online: 17 July 2018

221 Accesses

Part of the book series: The New Middle Ages ((TNMA))

Abstract

Chapter three examines the elements necessary to create an ‘authentic’ pilgrimage experience. It looks at what made a pilgrimage journey and site different, and how this conformed to the expectations of pilgrims in Wales. Using methods more usually applied to the analysis of business, it looks at how authenticity was created, promoted, and understood by medieval pilgrims by looking at the way in which pilgrimage sites focussed on providing a genuine experience that made the pilgrim feel that their choice of destination was the right one, and that their decision to go on pilgrimage would achieve the desired reward.

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Notes

1.
For the list of poems, see Lewis, Welsh Poetry and English Pilgrimage, pp. 14–15.
2.
Ian Reader, Pilgrimage: A Very Short Introduction (Oxford: Oxford University Press, 2015), p. 67.
3.
PME, p. 66. Even so, relics and saints that were never formally authenticated could still inspire very successful pilgrimage cults.
4.
GLGC, pp. 14607, lines 23–40, esp. line 36.
5.
James H. Gilmore and B. Joseph Pine, Authenticity: What Consumers Really Want (Boston, MA: Harvard Business School Press, 2007), pp. 45–80, esp. 49–50; some of the similar elements are explored in W. Nuryanti, “Heritage and Postmodern Tourism,” Annals of Tourism Research 23 (1996): 251; Amos Rapoport argued that there were fixed, semi-fixed and non-fixed elements of authenticity: buildings, decoration, people and settings. Yaniv Belhassen, Kellee Caton and William P. Stewart, “The Search for Authenticity in the Pilgrim Experience,” Annals of Tourism Research 35 (2008): 668–89 argued for three necessary components of pilgrimage authenticity: theopolitical ideology (a combination of belief, action, and location); places visited; and activities undertaken. Amos Rapoport, The Meaning of the Built Environment: A Nonverbal Communication Approach (Tuscon: University of Arizona Press, 1982), pp. 88–101; K. Andriotis, “Genres of Heritage Authenticity: Denotations from a Pilgrimage Landscape,” Annals of Tourism Research 38.4 (2011): 1613–33. In 2009, Andriotis identified the five core elements of sacred site experience in the case of Mount Athos, namely spiritual; cultural; environmental; secular; and educational. See K. Andriotis, “Sacred Site Visitation: A Phenomenological Study,” Annals of Tourism Research 36.1 (2009): 64–84; Modern writers have commented on the increasing need for authenticity within modern tourism as competition for tourist trade increases, but it was already an issue in the middle ages as competing shrine sites tried to attract pilgrims with greater spiritual rewards or more astounding miracle stories. See, for example, Melanie K. Smith, Issues in Cultural Tourism Studies (London: Routledge, 2003), pp. 11–12, 85–6, and Ernesto V. Garcia, “The Virtue of Authenticity,” in Oxford Studies in Normative Ethics, Volume 5, ed. Mark Timmons (Oxford: Oxford University Press, 2015), p. 276.
6.
Emma Jane Wells, “An Archaeology of Sensory Experience: Pilgrimage in the Medieval Church,” Unpublished Ph.D. thesis (Durham, 2013), 2 vols.
7.
John Morgan-Guy, What Did the Poets See? A Theological and Philosophical Reflection (Aberystwyth: University of Wales Centre for Advanced Welsh and Celtic Studies, 2002).
8.
Christine James, “Y Grog Ddoluriog Loywrym: golwg ar y canu i Grog Llangynwyd,” Llên Cymru 29 (2006): 79–88. The poems appear in the appendix to this article pp. 101–8.
9.
Matthew Milner, The Senses and the English Reformation (Aldershot: Ashgate, 2011), p. 4.
10.
Ibid., p. 15.
11.
Margaret Miles, “Vision: The Eye of the Body and the Eye of the Mind in Saint Augustine’s ‘De Trinitate’ and ‘Confessionis’,” The Journal of Religion 63 (1983): 125.
12.
C. M. Woolgar, The Senses in Late Medieval England (New Haven: Yale University Press, 2006), p. 2.
13.
Suzannah Biernoff, Sight and Embodiment in the Middle Ages (Basingstoke: Palgrave, 2002).
14.
Aristotle, De Anima, trans. Mark Shiffman (Indianopolis: Focus Publishing, 2011), Bk II, 7–11; see also T. K. Johansen, Aristotle on the Sense Organs (Cambridge: Cambridge University Press, 1997).
15.
Cynthia Hahn, “Visio Dei: Changes in Medieval Visuality,” in Visuality Before and Beyond the Renaissance: Seeing as Others Saw, ed. Robert Nelson (Cambridge: Cambridge University Press, 2000), pp. 169–71; Milner, The Senses, pp. 25–9.
16.
Ibid., pp. 31–2.
17.
Ibid., p. 25. Sacral touch was an important aspect of medieval faith in a number of ways, such as the laying on of hands in consecration, or the King’s touch to cure scrofula in medieval England, and this was part of the same belief in the efficacy of contact as a means of transferring religious power. See, for example, Marc Bloch, The Royal Touch: Monarchy and Miracles in France and England, trans. J. E. Anderson (New York: Dorset Press, 1989); Stephen Brogan, The Royal Touch in Early Modern England: Politics, Medicine and Sin (Woodbridge: Boydell, 2015), pp. 23–44.
18.
Aristotle, De Anima II, 7–11 (quote on p. 66).
19.
Finucane, Miracles and Pilgrims, p. 26.
20.
Edward Arnold, Cyril of Jerusalem (London: Routledge, 2002), p. 31.
21.
Rapoport, The Meaning of the Built Environment, p. 88.
22.
Shampa Mazumdar and Sanjoy Mazumbar, “Religion and Place Attachment: A Study of Sacred Places,” Journal of Environmental Archaeology 24 (2004): 389.
23.
Ian Bradley, Water: A Spiritual History (London: Bloomsbury, 2012), pp. 86–90.
24.
A Guide to the Churches and Chapels of Wales, ed. Jonathan M. Wooding and Nigel Yates (Cardiff: University of Wales Press, 2011), p. 94.
25.
Gwaith Huw Cae Llwyd ac Eraill, pp. 118–19, line 48; Parri, “Crog Aberhodni,” 33 renders this “I am being cured by seeing thee.”
26.
The original Welsh and translation are in Lewis, Welsh Poetry and English Pilgrimage, p. 5.
27.
Wells, “An Archaeology of Sensory Experience,” p. 35.
28.
Parri, “Crog Aberhodni,” pp. 79.
29.
MWP, pp. 77–9, trans., pp. 348–50: line, 42.
30.
MWP, pp. 82–4, trans., pp. 353–5, line 41; pp. 129–31, trans., pp. 400–2, line 1; Parri, “Crog Abehodni,” pp. 25–7.
31.
CBPM, pp. 320–1, lines 50–2.
32.
Parri, “Crog Aberhodni,” pp. 26–7, 28–30.
33.
Lewis, Welsh Poetry and English Pilgrimage, pp. 16, 20.
34.
Woolgar, The Senses, pp. 150–1.
35.
James, “Y Grog Ddoluriog Loywrym,” pp. 81–2. Colour allegory was codified by the future Innocent III in his De missarum mysteriis—white for feasts of confessors and virgins; red for apostles and martyrs. Paul Binski, Becket’s Crown: Art and Imagination in Gothic England, 1170–1300 (New Haven: Yale University Press, 2004), p. 9.
36.
James, “Y Grog Ddoluriog Loywrym,” pp. 103–4, line 6.
37.
Parri, “Crog Aberhodni,” pp. 25, line 13.
38.
Woolgar, The Senses, p. 157.
39.
D. Greene, “A Welsh Lapidary,” Studia Celtica (1952): 98–9.
40.
Letters and Papers, Foreign and Domestic of the Reign of Henry VIII Vol 19, Pt 2, August-December 1544, ed. James Gardiner and H. Brodie (London: H. M. S. O., 1905), p. 171.
41.
Gray, “Penrhys: The Archaeology of a Pilgrimage”: 19; Dafydd ap Gwilym, “48: Gal war Ddwynwen/Appealing to Dwynwen,” line 36 http://www.dafyddapgwilym.net/eng/3win.htm (date accessed 05.09.17).
42.
Dafydd ap Gwilym, “1: Y Grog o Gaer/To the Rood at Carmarthen,” line 109 www.dafyddapgwilym.net/eng/3win.htm (date accessed 05.09.17).
43.
In 1511, Thomas Cadogan left his “best tunick” to the church at Penrhys. N. H. Nicholas, Testamenta vetusta, 2 vols. (London: Nichols and Son, 1826), ii, p. 515.
44.
Adam Chapman, Welsh Soldiers in the Later Middle Ages, 1282–1422 (Woodbridge: Boydell, 2015), p. 213.
45.
Parri, “Crog Abehodni,” pp. 33–4. Parri notes the similarity between this description and the image of the mantle painted on the north transept of Brecon Cathedral, and which was later used as the arms of the borough of Brecknock. Ibid.: 34.
46.
MWP, pp. 78–9, trans., pp. 350–1, line 50.
47.
Ibid., pp. 111–17, trans., pp. 383–8, lines 107–10.
48.
Dafydd ap Gwilym, “48: Galw y Ddwynwen/Appealing to Dwynwen,” lines 2, 5 http://www.dafyddapgwilym.net/eng/3win.htm (date accessed 05.09.17).
49.
MWP, p. 163.
50.
Godefridus J. C. Snoek, Medieval Piety from Relics to the Eucharist: A Process of Mutual Interaction (Leiden: Brill, 2005), pp. 228–35.
51.
Hans Belting, The Image and Its Public in the Middle Ages, trans. Mark Berfusis and Raymond Meyer (New Rochelle, NY: A. D. Caratzas, 1990), p. 83; Biernoff, Sight and Embodiment, p. 4.
52.
Ibid., p. 3.
53.
Biernoff, Sight and Embodiment, p. 3.
54.
Elliot R. Wolfson, Through a Speculum that Shines: Vision and Imagination in Medieval Jewish Mysticism (Princeton: Princeton University Press, 1994), pp. 58–9.
55.
Béatrice Caseau, “The Senses in Religion: Liturgy, Devotion and Deprivation,” in A Cultural History of the Senses in the Middle Ages, ed. Richard G. Newhauser (London: Bloomsbury, 2014), p. 96.
56.
Charles Burnett, “Perceiving Sound in the Middle Ages,” in Hearing History: A Reader, ed. Mark Michael Smith (Athens: University of Georgia Press, 2004), p. 70.
57.
Woolgar, The Senses, p. 63.
58.
Christine James, “Pen-rhys: Mecca genedl,” in Cwm Rhondda, ed. Hywel Teifi Edwards (Llandysul: Gomer, 1995), pp. 56–7.
59.
MWP, pp. 129–31, trans., pp. 400–2, lines, 7–8.
60.
Patrick K. Ford, “Performance and Literacy in Medieval Welsh Poetry,” The Modern Language Review 100 (2005): xxxv–xxxvi.
61.
Milner, The Senses, p. 3.
62.
Iolo Goch: Poems, pp. 118–23, line 19; MWP, pp. 112–17, trans., pp. 383–8, lines 111–14.
63.
Richard Cullen Rath, “No Corner for the Devil to Hide,” in The Sound Studies Reader, ed. Jonathan Sterne (London: Routledge, 2012), pp. 130–2.
64.
Israel J. Katz, “Compostela, Music Relating to,” in Medieval Iberia: An Encyclopaedia, ed. E. Michael Gerli (New York: Routledge, 2003), p. 249.
65.
Gwaith Bleddyn Fardd a beirdd eraill ail hanner y drydedd ganrif ar ddeg, ed. Rhian M. Andrews et al. (Cardiff: University of Wales Press, 1996), p. 619, line 4.
66.
Lewis, Welsh Poetry and English Pilgrimage, pp. 11–12.
67.
Holly Dugan, The Ephemeral History of Perfume: Scent and Sense in Early Modern England (Maryland: John Hopkins University Press, 2005), p. 26.
68.
MWP, pp. 111–17, trans., pp. 383–8, line 105.
69.
Woolgar, The Senses, p. 145; Jonathan Reinarz, Past Scents: Historical Perspectives on Smell (Chicago: University of Illinois, 2014), pp. 40–1.
70.
MWP, pp. 111–17, trans., pp. 383–8, line 106.
71.
Iolo Goch: Poems, pp. 118–23, lines 20–1.
72.
Susan Ashbrook Harvey, Scenting Salvation: Ancient Christianity and the Olfactory Imagination (Berkleye: University of California Press, 2006), p. 89.
73.
R. S. Herz, “A Comparison of Olfactory, Visual and Tactile Cues for Emotional and Non-Emotional Associated Memories,” Chemical Senses 21 (1996): 614–15.
74.
Simo Knuuttila, Emotions in Ancient and Medieval Philosophy (Oxford: Clarendon Press, 2004), pp. 105–6; Dominik Perler, “Why is the Sheep Afraid of the Wolf? Medieval Debates on Animal Passions,” in Emotion and Cognitive Life in Medieval and Early Modern Philosophy, ed. Martin Pickavé and Lisa Shapiro (Oxford: Oxford University Press, 2012), pp. 48–9.
75.
MWP, pp. 92, trans., pp. 362–4, lines 55–6.
76.
Ibid., pp. 75–7, trans., pp. 346–8, line 26, and pp. 77–9, trans., pp. 348–50, lines 45–8.
77.
GC, Opera, vi, pp. 32–3; Thorpe, Journey, p. 93.
78.
J. A. F. Thomson, “St Eiluned of Brecon and Her Cult,” in Martyrs and Martyrologies, ed. D. Wood (Oxford: Blackwell, 1993), p. 118; Reginald of Durham, Libellus de Admirandis Beati Cuthberti Virtutibus, ed. J. Raine (London: Surtees Society, 1835), p. 284.
79.
Stephen Wilson, “Introduction,” in Saints and Their Cults: Studies in Religious Sociology, Folklore and History, ed. Stephen Wilson (Cambridge: Cambridge University Press, 1993), p. 20.
80.
C. S. Watkins, History and the Supernatural in Medieval England (Cambridge: Cambridge University Press, 2007), p. 101.
81.
MWP, pp. 125–7, trans., pp. 396–8, line 70.
82.
John Skinner, Ten Days Tour through Angelsey, December 1802 (London: C. J. Clark, 1908), p. 60.
83.
“De Sancto Caradoco heremita,” in Nova Legenda Anglie, ed. C. Horstman, 2 vols (Oxford: Clarendon Press, 1901), i, p. 176.
84.
Parri, “Crog Aberhodni,” pp. 28.
85.
Luke 7:38; John 12: 1–8.
86.
Woolgar, The Senses, pp. 39–41.
87.
GLGC, pp. 371–2, lines 31–2; MWP, pp. 117–19, trans., pp. 388–90, lines 31–2.
88.
TCL, p. 212.
89.
Jacobus de Voragine, The Golden Legend: Readings on the Saints, Volume 2, trans. William Granger Ryan (Princeton, NJ: Princeton University Press, 1993), p. 36.
90.
Dee Dyas, “To be a Pilgrim; Tactile Piety, Virtual Pilgrimage and the Experience of Place in Christian Pilgrimage,” in Matters of Faith: An Interdisciplinary Study of Relics and Relic Veneration in the Medieval Period, ed. James Robinson, Lloyd de Beer and Anna Harnden (London: British Museum, 2004), p. 4.
91.
Woolgar, The Senses, p. 41.
92.
MWP, pp. 90–2, trans., pp. 362–4, line 60.
93.
Jones, Holy Wells of Wales, p. 115; Gary R. Varner, Sacred Wells: A Study in the History, Meaning and Mythology of Holy Wells (New York: Algora Publishing, 2009), p. 77.
94.
Dyas, “To be a pilgrim,” p. 5.
95.
Celtic Christianity, trans. Oliver Davies, with Thomas O’Loughlin (New York: Paulist Press, 1999), p. 267.
96.
Richard Sharpe and John Reuban Davies, “Rhyfyfarch’s Life of St David,” in St David of Wales, p. 141.
97.
Ibid., pp. 140–1.
98.
Hen Gerddi Crefyddol, ed. Henry Lewis (Cardiff: University of Wales Press, 1931), pp. 43–52, lines 182–3.
99.
“The Anonymous Life of St Winifred,” trans. Hugh Fiess, in Two Mediaeval lives of Saint Winifride, p. 102.
100.
Gwaith Cynddelw Brydydd I, ed. N. A. Jones and Parry Owen (Cardiff: University of Wales Press, 1991), p. 32, lines 162–3.
101.
Malcolm Thurlby, Romanesque Architecture and Sculpture in Wales (Little Logaston: Logaston Press, 2006), pp. 248–9.
102.
LBS, iii, p. 219; Records of the Court of Augmentations relating to Wales and Monmouthshire, ed. E. A. Lewis and J. Conway Davies (Cardiff: University of Wales Press, 1954), p. 157.
103.
These were Kidwelly, Aberdaron, Rhiw and Llanfair. J. Cartwright, “Regionalism and Identity: Localizing the Cult of Mary in Medieval Wales,” in Identity and Alterity in Hagiography and the Cult of Saints, ed. Ana Marinković and Trpimir Vedriš (Zagreb: Hagiotheca, 2010), p. 132.
104.
The Black Book of Saint Davids, ed. J. W. Willis-Bund (London: Honourable Society of the Cymmrodorion, 1902), pp. 31, 81, 89, 95, 125, 153.
105.
MWP, pp. 75–7, trans., p. 346–8, lines 27, 37; A. D. Carr, Medieval Anglesey (Llandefni: Angelsey Antiquarian Society, 1982), pp. 294–5.
106.
MWP, pp. 75–7, trans., pp. 346–8, lines 44–52.
107.
Rattue, Living Stream, p. 82; Jones, Holy Wells of Wales, p. 50.
108.
Ibid., p. 50; Lord, Visual Culture, p. 218; Thorpe, Journey, p. 78; GC, Opera, vi, p. 17.
109.
W. M. Ormrod, “The Personal Religion of Edward III,” Speculum 64 (1989): 854; for the red wax given to St Davids, see MWP, pp. 117–19, trans., pp. 388–90, line 32; for Lewys Morgannwg’s gift of a ‘waxen image’ to the Virgin at Penrhys, MWP, pp. 125–7, trans., pp. 396–8, line 69; Suggett, “Church-Building,” p. 201, n. 25. For other references to wax, see MWP, pp. 99, 370, line. 61; Ibid., pp. 82–4, trans., pp. 353–5, line 66 for St Mordeyrn; Sarah Blick, “Votives, Images, Interaction and Pilgrimage to the Tomb and Shrine of St Thomas Becket, Canterbury Cathedral,” in Push Me, Pull You: Art and Devotional Interaction in Late Medieval and Renaissance Art, ed. S. Block and L. Gelfand (Leiden: Brill Academic Press, 2011), p. 26.
110.
Gwaith Llawdden, ed. R. I. Daniel (Aberystwyth: University of Wales Centre for Advanced Welsh and Celtic Studies, 2006), pp. 74–5, lines 27–8.
111.
“Gemma Ecclesiastica,” GC, Opera, ii, p. 137.
112.
TCL, p. 212; A. D. Carr, “Wales: Economy and Society,” in A Companion to Britain in the Later Middle Ages, ed. S. H. Rigby (Oxford: Wiley-Blackwell, 2003), p. 131.
113.
MWP, pp. 90–2, trans., pp. 362–4, line 47; ‘Cywydd y Ddwynwen’, LBS, iv, pp. 395–6. The museum at Holywell still has a collection of crutches on display.
114.
Gilmore and Pine, Authenticity, p. 49.
115.
Julie M. Candy, “The Archaeology of Pilgrimage on the Camino de Santiago de Compostela, Spain: A Landscape Perspective,” Unpublished Ph.D. thesis (University of Glasgow, 2007), p. i.
116.
Genesis 28; Genesis 32; Deuteronomy 12; Joan Taylor argues that the idea of holy places is essentially pagan, and (despite these Biblical examples), it does not appear in Christian thought before the time of Constantine. Joan E. Taylor, Christians and the Holy Places: The Myth of Jewish-Christian Origins (Oxford: Clarendon Press, 1993), p. 341; for the importance of place to the experience of pilgrimage, see John Inge, A Christian Theology of Place (Aldershot: Ashgate, 2003), pp. 91–122.
117.
In 1567, the bishop of Bangor, Nicholas Robinson (1566–85), complained about the conservation of some pilgrimage sites, particularly in the more rural parts of Caernarvon, Anglesey and Merionethshire. He wrote: “I find by my small experience among them here, that ignorance continues many in the dregs of superstition, which did grow chiefly on the blindness of the clergy joined with the greediness of getting in so bare a country…I have found since I came to this country images and altars standing in churches undefaced, lewd and indecent vigils and watches observed, much pilgrimage going, many candles set up to the honour of saints, some reliquaries yet carried about, and all the countries full of beads and knots.” Letter of the Bishop of Bangor to Sir William Cecil, 7 October 1567. Calendar of State Papers Domestic: Edward, Mary and Elizabeth, 1547–80, ed. Robert Lemon (London, 1856), pp. 300–1.
118.
GC, Opera, vi, pp. 119–20; Thorpe, Journey, p. 179. Dafydd Johnston, Iolo Goch: Poems (Llandysul: Gomer, 1993), p. 118, lines 57–62.
119.
M. Gray, “Sacred Space and the Natural World: The Shrine of the Virgin Mary at Penrhys,” European Review of History: Revue Européene d’histoire, 18.2 (2011): 251.
120.
Charles Foster, The Sacred Journey; the Ancient Practices (Nashville: Thomas Nelson, 2010), p. 154.
121.
Jacques le Goff, “The Wilderness in the Medieval West,” in Jacques le Goff, The Medieval Imagination (Chicago: University of Chicago Press, 1988), p. 55.
122.
Colin Morris, “Pilgrimage to Jerusalem in the Late Middle Ages,” in The English Experience, p. 154.
123.
LBS, ii, pp. 268, 420; Robert Bevan Jones, The Ancient Yew: A History of Taxus Baccata (Oxford: Oxbow Books, 2017).
124.
For the proximity of the priory to see the river, see the map on http://www.monasticwales.org/site/14 (date accessed 14.03.18).
125.
James, “Pen-rhys: Mecca’r Genedl,” p. 45; MWP, pp. 125–7, trans., pp. 396–8; also translated in Ward, “Our Lady of Penrhys, ” pp. 395–6.
126.
Dafydd ap Gwilym, ‘129: Pererindod Merch/A Girl’s Pilgrimage’, http://www.dafyddapgwilym.net/eng/3win.htm lines 35–40 (date accessed 20.09.17).
127.
James, “The Cult of St David in the Middle Ages,” pp. 12.
128.
MWP, pp. 82–4, trans., pp. 353–5, lines 17–18.
129.
Fisher, “Bardsey Island and Its Saints,” pp. 347; E. I. Rowlands, “Religious Poetry in Late Medieval Wales,” BBCS 30 (1982): 11; A New Companion to the Literature of Wales, p. 38; for the reference to sheep, see Georges Dumêzil, Gods of the Ancient Northmen (Berkeley: University of California Press, 1973), p. 137.
130.
PI, pp. 37–48.
131.
John Ogilby, Britannia, An Illustration of the Kingdom of England and Dominion of Wales: By a Geographical and Historical Description of the Principal Roads Thereof (London: Printed by the Author, 1675), plates 66 and 67.
132.
Henry Bradshaw, The Life of St Werburghe of Chester, ed. Carl Horstmann (London: Early English Text Society, 1887), p. 179.
133.
St Davids Episcopal Acta, pp. 50–1. In 1385, Bishop Haughton of St Davids felt compelled to issue a safe conduct for pilgrims to his cathedral. CBPM, p. 450.
134.
Curley, ‘Miracles of Saint David,’ miracle 5: 198.
135.
Ibid., miracle 1: 95.
136.
Elina Gertsman, “‘Going They Went and Wept’: Tears in Medieval Discourse,” in Crying in the Middle Ages: Tears of History, ed. Elina Gertsman (London: Routledge, 2011), pp. xi–xii.
137.
Mark Lodwick, “A hoard of medieval lead ampullae from Penllyn, Vale of Glamorgan,” Morgannwg 57 (2007): 94–6.
138.
E.D. Jones, “A Form of Indulgence Issued by the Abbey of Strata Marcella [1528],” NLWJ 14 (1965): 246–7; James G. Clark, “The Regular Clergy,” in A Companion to the Early Printed Book in Britain, 1476–1558, ed. Vincent Gillespie and Susan Powell (Cambridge: D. S. Brewer, 2014), pp. 194–5.
139.
Emily M. Pritchard, Cardigan Priory (London: William Heinemann, 1904), pp. 70–1.
140.
Ieuan ap Rhydderch, “The Life of St David,” in Lewis, MWP, pp. 111–17, trans., pp. 383–8, line 105.
141.
Lewis Daron, CBPM, pp. 320–1, line 40.
142.
Llywelyn ap Morgan’s poem to the Rood, in Parri, “Crog Aberhonddu,” p. 34, lines 17, 19.
143.
CPReg, 1398–1404, p. 259.
144.
See below, Chap. 6.
145.
Thomas Pennant, Tours in Wales, ed. John Rhys, 3 vols. (Caernarvon: H. Humphreys, 1883), ii, p. 117.
146.
Jane Cartwright, Feminine Sanctity and Spirituality in Medieval Wales (Cardiff: University of Wales Press, 2008), pp. 65–6.
147.
Candy, ‘The Archaeology of Pilgrimage on the Camino de Santiago de Compostela, Spain’, p. 325.
148.
Helen Nicholson, “The Sisters’ House at Minwear, Pembrokeshire: Analysis of the Documentary and Archaeological Evidence,” AC 151 (2005): 112–13, 128–30.
149.
LBS, ii, p. 348; M. E. Owen, “Prolegomena to a Study of the Historical Context of Gwynfardd Brycheiniog’s Poem to Dewi,” SC 26–7 (1991–92): 72–9.
150.
Curley, “The Miracles of Saint David,” pp. 143.
151.
Ibid., miracles 3, 6 and 7: 195–6, 198–200.
152.
MWP, pp. 85–7, trans., pp. 355–8, line 90. See also p. 189. Dafydd ap Gwilym cheekily promised to go to Llanddwyn in return for his safekeeping on a journey to meet his lover. Dafydd ap Gwilym, “50: Y Seren/The Stars,” lines 37–8 http://www.dafyddapgwilym.net/eng/3win.htm (date accessed 05.08.17).
153.
Wood, Medieval European Pilgrimage, p. 59; See also Carole Rawcliffe, “Curing Bodies and Healing Souls: Pilgrimage and the Sick in Medieval East Anglia,” in Pilgrimage: The English Experience, p. 119.

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Hurlock, K. (2018). Authentic Pilgrimage. In: Medieval Welsh Pilgrimage, c.1100–1500. The New Middle Ages. Palgrave Macmillan, New York. https://doi.org/10.1057/978-1-137-43099-1_4

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