Besides the _Quem quaeritis_, Easter week had another liturgical drama in the _Peregrini_ or _Peregrinus_[137]. This was established by the twelfth century. It was regularly played at Lichfield[138], but no text is extant from England, except a late transitional one, written partly in the vernacular[139]. France affords four texts, from Saintes[140], Rouen[141], Beauvais[142], and Fleury[143]. The play is also recorded at Lille[144]. In Germany it is represented by a recently-discovered fragment of the famous early thirteenth-century repertory of the _scholares vagantes_ from the Benedictbeuern monastery[145]. The simplest version is that of Saintes, in which the action is confined to the journey to Emmaus and the supper there. The Rouen play is on the same lines, but at the close the disciples are joined by St. Mary Magdalen, and the _Victimae paschali_ is sung. The Benedictbeuern play similarly ends with the introduction of the Virgin and two other Maries to greet the risen Christ. But here, and in the Beauvais and Fleury plays, a distinct scene is added, of which the subject is the incredulity of Thomas and the apparition to him. It is, I think, a reasonable conjecture that the _Peregrini_, in which the risen Christ is a character, was not devised until he had already been introduced into the later versions of the _Quem quaeritis_. Indeed the Fleury _Peregrini_, with its double appearance and change of costume for Christ, seems clearly modelled on the Fleury _Quem quaeritis_. But the lesser play has its own proper and natural place in the Easter week services. It is attached to the _Processio ad fontes_ which is a regular portion, during that season, of Vespers[146]. The Christ with the Resurrection cross is personated by the priest who normally accompanies the procession _cum cruce_. At Rouen the play was a kind of dramatization of the procession itself[147]; at Lille it seems to have had the same position; at Saintes and Beauvais it preceded the _Magnificat_ and _Oratio_ or _Collecta_, after which the procession started. In the remaining cases there is no indication of the exact time for the _Peregrini_. The regular day for it appears to have been the Monday in Easter week, of the Gospel for which the journey to Emmaus is the subject; but at Fleury it was on the Tuesday, when the Gospel subject is the incredulity of Thomas. At Saintes, a curious rubric directs the Christ during the supper at Emmaus to divide the ‘host’ among the _Peregrini_. It seems possible that in this way a final disposal was found for the host which had previously figured in the _Depositio_ and _Elevatio_ of the sepulchre ceremony.