are sad?”[42] To which the two pilgrims replied, “Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?” Footnote 42: We take the words of the authorized version. “What things?” asked the priest. “Concerning Jesus of Nazareth,” they replied, with the words which follow. “Oh, fools!” said the priest, “and slow of heart, to believe all that the prophets have spoken.” And then, feigning to retire, the priest would there have left them, but they held him back, and pointing to the “castellum,” entreated him to enter, singing, “Abide with us, for it is towards evening, and the day is far spent.” Then singing another hymn, they led him to the “Fort of Emmaus,” when they entered and sat down at a table already spread for supper. Here the priest brake bread sitting between them, and being recognised by this act for the Lord, “suddenly vanished out of their sight.” The pilgrims pretending to be stupefied, arose and sung sorrowfully (_lamentabiliter_), “Alleluia,” with the verse, “Did not our hearts burn within us, while he talked with us by the way, and while he opened to us the Scriptures?” Singing this twice they walked to the pulpit, where they sang the verse, “Dic nobis Maria.” After this, another priest, dressed in a dalmatic and surplice, with head muffled up like a woman, came to them and sang, “Sepulcrum Christi Angelicos testes.” He then took up a cloth from one place, and a second from another place, and threw them before the great door of the choir. “And then let him sing, ‘Christ has risen,’ and let the choir chaunt the two other verses which follow, and let the women and the pilgrims retire within; and the memory of this act being thus recalled, let the procession return to the choir, and the vespers be finished.” These ceremonies were not, of course, designed to meet the case of pilgrimages undertaken by way of penance. These were of two kinds, _minores peregrationes_, which were pilgrimages on foot to local shrines, such as, later on, that of St. Thomas-à-Becket, for instance; or _majores_, to Rome or Jerusalem. The latter, of which Frotmond’s pilgrimage—which will be described further on—is an example, were for murder, sacrilege, or for any other great crime. One of the rules as regards a murderer was as follows:—“Let a chain be made of the very sword with which the crime was committed, and let the neck, arms, and body of the criminal be bound round with this chain; thus let him be driven from his native country, and wander whither the Pope shall direct him, till by long prayer he obtain the Divine mercy.”