The Pilgrim's Progress
Author(s)	John Bunyan
Country	England
Language	English
Genre(s)	Religious allegory
Publication date	1678
Media type	Print
Pages	191 pp
ISBN	NA

The Pilgrim's Progress from This World to That Which Is to Come is a Christian allegory written by John Bunyan and published in February, 1678. It is regarded as one of the most significant works of religious English literature,^[1] has been translated into more than 200 languages, and has never been out of print.^[2] Bunyan began his work while in the Bedfordshire county gaol for violations of the Conventicle Act, which prohibited the holding of religious services outside the auspices of the established Church of England. Early Bunyan scholars like John Brown believed The Pilgrim's Progress was begun in Bunyan's second shorter imprisonment for six months in 1675,^[3] but more recent scholars like Roger Sharrock believe that it was begun during Bunyan's initial, more lengthy imprisonment from 1660-1672 right after he had written his spiritual autobiography, Grace Abounding to the Chief of Sinners.^[4]

The English text comprises 108,260 words and is divided into two parts, each reading as a continuous narrative with no chapter divisions. The first part was completed in 1677 and entered into the stationers' register on December 22, 1677. It was licensed and entered in the "Term Catalogue" on February 18, 1678, which is looked upon as the date of first publication.^[5] After the first edition of the first part in 1678, an expanded edition, with additions written after Bunyan was freed, appeared in 1679. The Second Part appeared in 1684. There were eleven editions of the first part in John Bunyan's lifetime, published in successive years from 1678 to 1685 and in 1688, and there were two editions of the second part, published in 1684 and 1686.

Plot[link]

First Part[link]

Christian, an everyman character, is the protagonist of the allegory, which centres itself in his journey from his hometown, the "City of Destruction" ("this world"), to the "Celestial City" ("that which is to come": Heaven) atop Mt. Zion. Christian is weighed down by a great burden, the knowledge of his sin, which he believed came from his reading "the book in his hand", (the Bible). This burden, which would cause him to sink into Tophet (hell), is so unbearable that Christian must seek deliverance. He meets Evangelist as he is walking out in the fields, who directs him to the "Wicket Gate" for deliverance. Since Christian cannot see the "Wicket Gate" in the distance, Evangelist directs him to go to a "shining light", which Christian thinks he sees.^[6] Christian leaves his home, his wife, and children to save himself: he cannot persuade them to accompany him. Obstinate and Pliable go after Christian to bring him back, but Christian refuses. Obstinate returns disgusted, but Pliable is persuaded to go with Christian, hoping to take advantage of the paradise that Christian claims lies at the end of his journey. Pliable's journey with Christian is cut short when the two of them fall into the Slough of Despond. It is there that Pliable abandons Christian after getting himself out. After struggling to the other side of the bog, Christian is pulled out by Help, who has heard his cries.

Burdened Christian flees from home

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On his way to the Wicket Gate, Christian is diverted by Mr. Worldly Wiseman into seeking deliverance from his burden through the Law, supposedly with the help of a Mr. Legality and his son Civility in the village of Morality, rather than through Christ, allegorically by way of the Wicket Gate. Evangelist meets the wayward Christian as he stops before Mount Sinai on the way to Legality's home. It hangs over the road and threatens to crush any who would pass it. Evangelist shows Christian that he had sinned by turning out of his way, but he assures him that he will be welcomed at the Wicket Gate if he should turn around and go there, which Christian does.

At the Wicket Gate begins the "straight and narrow" King's Highway, and Christian is directed onto it by the gatekeeper Good Will. In the Second Part, Good-will is shown to be Jesus himself.^[7] To Christian's query about relief from his burden, Good Will directs him forward to "the place of deliverance."^[4][8]

Christian makes his way from there to the House of the Interpreter, where he is shown pictures and tableaux that portray or dramatize aspects of the Christian faith and life. Roger Sharrock denotes them "emblems."^[4][9]

From the House of the Interpreter, Christian finally reaches the "place of deliverance" (allegorically, the cross of Calvary and the open sepulcher of Christ), where the "straps" that bound Christian's burden to him break, and it rolls away into the open sepulchre. This event happens relatively early in the narrative: the immediate need of Christian at the beginning of the story being quickly remedied. After Christian is relieved of his burden, he is greeted by three shining ones, who give him the greeting of peace, new garments, and a scroll as a passport into the Celestial City — these are allegorical figures indicative of Christian Baptism.

Atop the Hill of Difficulty, Christian makes his first stop for the night at the House Beautiful, which is an allegory of the local Christian congregation. Christian spends three days here, and leaves clothed with armour (Eph. 6:11-18),^[10] which stands him in good stead in his battle against Apollyon in the Valley of Humiliation. This battle lasts "over half a day" until Christian manages to wound Apollyon with his two-edged sword (a reference to the Bible, Heb. 4:12).^[11] "And with that Apollyon spread his dragon wings and sped away."

As night falls Christian enters the Valley of the Shadow of Death. When he is in the middle of the valley amidst the gloom and terror he hears the words of the Twenty-third Psalm, spoken possibly by his friend Faithful:

Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. (Psalm 23:4.)

As he leaves this valley the sun rises on a new day.

Just outside the Valley of the Shadow of Death he meets Faithful, also a former resident of the City of Destruction, who accompanies him to Vanity Fair, where both are arrested and detained because of their disdain for the wares and business of the fair. Faithful is put on trial, and executed as a martyr. Hopeful, a resident of Vanity, takes Faithful's place to be Christian's companion for the rest of the way.

Along a rough stretch of road, Christian and Hopeful leave the highway to travel on the easier By-Path Meadow, where a rainstorm forces them to spend the night. In the morning they are captured by Giant Despair, who takes them to his Doubting Castle, where they are imprisoned, beaten and starved. The giant wants them to commit suicide, but they endure the ordeal until Christian realizes that a key he has, called Promise, will open all the doors and gates of Doubting Castle. Using the key, they escape.

The Delectable Mountains form the next stage of Christian and Hopeful's journey, where the shepherds show them some of the wonders of the place also known as "Immanuel's Land". As at the House of the Interpreter pilgrims are shown sights that strengthen their faith and warn them against sinning. On Mount Clear they are able to see the Celestial City through the shepherd's "perspective glass", which serves as a telescope. This device is given to Mercy in the second part at her request.

On the way, Christian and Hopeful meet a lad named Ignorance, who believes that he will be allowed into the Celestial City through his own good deeds rather than as a gift of God's grace. Christian and Hopeful meet up with him twice and try to persuade him to journey to the Celestial City in the right way. Ignorance persists in his own way that leads to his being cast into hell. After getting over the River of Death on the ferry boat of Vain Hope without overcoming the hazards of wading across it, Ignorance appears before the gates of Celestial City without a passport, which he would have acquired had he gone into the King's Highway through the Wicket Gate. The Lord of the Celestial City orders shining ones to take Ignorance to one of the byways to hell and throw him in.

Christian and Hopeful make it through the dangerous Enchanted Ground into the Land of Beulah, where they ready themselves to cross the River of Death on foot to Mount Zion and the Celestial City. Christian has a rough time of it, but Hopeful helps him over; and they are welcomed into the Celestial City.

Second Part[link]

The Second Part of The Pilgrim's Progress presents the pilgrimage of Christian's wife, Christiana; their sons; and the maiden, Mercy. They visit the same stopping places that Christian visited, with the addition of Gaius' Inn between the Valley of the Shadow of Death and Vanity Fair; but they take a longer time in order to accommodate marriage and childbirth for the four sons and their wives. The hero of the story is Greatheart, the servant of the Interpreter, who is a pilgrim's guide to the Celestial City. He kills four giants and participates in the slaying of a monster that terrorizes the city of Vanity.

The passage of years in this second pilgrimage better allegorizes the journey of the Christian life. By using heroines, Bunyan, in the Second Part, illustrates the idea that women as well as men can be brave pilgrims.

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Alexander M. Witherspoon, professor of English at Yale University, writes in a prefatory essay:

Part II, which appeared in 1684, is much more than a mere sequel to or repetition of the earlier volume. It clarifies and reinforces and justifies the story of Part I. The beam of Bunyan's spotlight is broadened to include Christian's family and other men, women, and children; the incidents and accidents of everyday life are more numerous, the joys of the pilgrimage tend to outweigh the hardships; and to the faith and hope of Part I is added in abundant measure that greatest of virtues, charity. The two parts of The Pilgrim's Progress in reality constitute a whole, and the whole is, without doubt, the most influential religious book ever written in the English language.^[12]

This is exemplified by the frailness of the pilgrims of the Second Part in contrast to those of the First: women, children, and physically and mentally challenged individuals. When Christiana's party leaves Gaius's Inn and Mr. Feeble-mind lingers in order to be left behind, he is encouraged to accompany the party by Greatheart:

But brother ... 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, 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.^[4]

When the pilgrims end up in the Land of Beulah, they cross over the River of Death by appointment. As a matter of importance to Christians of Bunyan's persuasion reflected in the narrative of The Pilgrim's Progress, the last words of the pilgrims as they cross over the river are recorded. The four sons of Christian and their families do not cross, but remain for the support of the church in that place.

Characters[link]

Main characters are in capital letters.

First Part[link]

Christian enters the Wicket Gate, opened by Goodwill. Engraving from a 1778 edition printed in England.

"Beelzebub and them that are with him shoot arrows"

• CHRISTIAN, whose name was Graceless at some time before, the protagonist in the First Part, whose journey to the Celestial City is the plot of the story.
• EVANGELIST, the religious man who puts Christian on the path to the Celestial City. He also shows Christian a book, which readers assume to be the Bible.
• Obstinate, one of the two residents of the City of Destruction, who run after Christian when he first sets out, in order to bring him back.
• Pliable, the other of the two, who goes with Christian until both of them fall into the Slough of Despond. Pliable escapes from the slough and returns home.
• Help, Christian's rescuer from the Slough of Despond.
• MR. WORLDLY WISEMAN, a resident of a place called Carnal Policy, who persuades Christian go out of his way to be helped by a Mr. Legality and then move to the City of Morality.
• GOODWILL, the keeper of the Wicket Gate through which one enters the "straight and narrow way" (also referred to as "the King's Highway") to the Celestial City. In the Second Part we find that this character is none other than Jesus Christ Himself.
• Beelzebub, literally "Lord of the Flies", is one of the devil's companion archdevils, who has erected a fort near the Wicket Gate from which he and his companions can shoot arrows at those about to enter the Wicket Gate. He is also the Lord of Vanity Fair. Christian calls him "captain" of the fiend Apollyon.^[4]
• THE INTERPRETER, the one who has his House along the way as a rest stop for travellers to check in to see pictures and dioramas to teach them the right way to live the Christian life. He has been identified as the Holy Spirit. He also appears in the Second Part.
• Shining Ones, the messengers and servants of "the Lord of the Hill", God. They are obviously the holy angels.
• Formalist, one of two travellers on the King's Highway, who do not come in by the Wicket Gate, but climb over the wall that encloses it, at least from the hill and sepulcre up to the Hill Difficulty. He and his companion Hypocrisy come from the land of Vainglory. He takes one of the two bypaths that avoid the Hill Difficulty, but is lost.
• Hypocrisy, the companion of Formalist. He takes the other of the two bypaths and is also lost.
• Timorous, one of two who try to persuade Christian to go back for fear of the chained lions near the House Beautiful. He is a relative of Mrs. Timorous of the Second Part. His companion is Mistrust.
• Watchful, the porter of the House Beautiful. He also appears in the Second Part and receives "a gold angel" coin from Christiana for his kindness and service to her and her companions. "Watchful" is also the name of one of the Delectable Mountains' shepherds.
• Discretion, one of the beautiful maids of the house, who decides to allow Christian to stay there.
• Prudence, another of the House Beautiful maidens. She appears in the Second Part.
• Piety, another of the House Beautiful maidens. She appears in the Second Part.
• Charity, another of the House Beautiful maidens. She appears in the Second Part.
• APOLLYON, literally "Destroyer"; the lord of the City of Destruction and one of the devil's companion archdevils, who tries to force Christian to return to his domain and service. His battle with Christian takes place in the Valley of Humiliation, just below the House Beautiful. He appears as a dragon-like creature with scales and bats' wings. He takes darts from his body to throw at his opponents.
• Giants "Pope" and "Pagan", allegories of Roman Catholicism and paganism as persecutors of Protestant Christians. "Pagan" is dead, indicating the end of pagan persecution with Antiquity, and "Pope" is alive but decrepit, indicating the then diminished power and influence of the Roman Catholic pope.
• FAITHFUL, Christian's friend from the City of Destruction, who is also going on pilgrimage. Christian meets him just after getting through the Valley of the Shadow of Death.
• Wanton, a temptress who tries to get Faithful to leave his journey to the Celestial City. She may be the popular resident of the City of Destruction, Madam Wanton, who hosted a house party for friends of Mrs. Timorous.
• Adam the First, "the old man" (representing carnality) who tries to persuade Faithful to leave his journey and come live with his 3 daughters: the Lust of the flesh, the Lust of the eyes, and the Pride of life.
• Moses, the severe, violent avenger (representing the Law, which knows no mercy) who tries to kill Faithful for his momentary weakness in wanting to go with Adam the First out of the way.
• Talkative, a hypocrite known to Christian from the City of Destruction, who lived on Prating Row. He talks fervently of religion, but has no evident works as a result of true salvation.
• Lord Hate-good, the judge who tries Faithful in Vanity Fair.
• Envy, the first witness against Faithful.
• Superstition, the second witness against Faithful.
• Pick-Thank, the third witness against Faithful.
• HOPEFUL, the resident of Vanity Fair, who takes Faithful's place as Christian's fellow traveler. The character HOPEFUL poses an inconsistency in that there is a necessity imposed on the pilgrims that they enter the "King's Highway" by the Wicket Gate. HOPEFUL did not; however, of him we read: "... one died to bear testimony to the truth, and another rises out of his ashes to be a companion with Christian in his pilgrimage". HOPEFUL assumes FAITHFUL'S place by God's design. Theologically and allegorically it would follow in that "faith" is trust in God as far as things present are concerned, and "hope", biblically the same as "faith", is trust in God as far as things of the future are concerned. HOPEFUL would follow FAITHFUL. The other factor is Vanity Fair's location right on the straight and narrow way. IGNORANCE, in contrast to HOPEFUL, came from the Country of Conceit, that connected to the "King's Highway" by means of a crooked lane. IGNORANCE was told by CHRISTIAN and HOPEFUL that he should have entered the highway through the Wicket Gate.
• Mr. By-Ends, a hypocritical pilgrim who perishes in the Hill Lucre silver mine with three of his friends. A "by-end" is a pursuit that is achieved indirectly. In the case of By-Ends and his companions, it is pursuing financial gain through religion.
• Demas, a deceiver, who beckons to pilgrims at the Hill Lucre to come and join in the supposed silver mining going on in it.
• GIANT DESPAIR, the owner of Doubting Castle, where Christians are imprisoned and murdered. He is slain by GREAT-HEART in the Second Part.
• Giantess Diffidence, Despair's wife. She is slain by OLD HONEST in the Second Part.
• Knowledge, one of the shepherds of the Delectable Mountains.
• Experience, another of the Delectable Mountains shepherds.
• Watchful, another of the Delectable Mountains shepherds.
• Sincere, another of the Delectable Mountains shepherds.
• IGNORANCE, "a brisk young lad", who joins the "King's Highway" by way of the "crooked lane" that comes from his native country, called "Conceit." He follows Christian and Hopeful and on two occasions talks with them. He believes that he will be received into the Celestial City because of his doing good works in accordance with God's will. Jesus Christ is for him only an example not a Savior. Christian and Hopeful try to set him right, but they fail. He gets a ferryman, Vain-Hope, to ferry him across the River of Death rather than cross it on foot as one is supposed to do. When he gets to the gates of the Celestial City, he is asked for a "certificate" needed for entry, which he does not have. The King, then, orders that he be bound and cast into hell.
• The Flatterer, a deceiver who leads Christian and Hopeful out of their way, when they fail to look at the road map given them by the Shepherds of the Delectable Mountains.
• Atheist, a mocker of CHRISTIAN and HOPEFUL, who goes the opposite way on the "King's Highway" because he boasts that he knows that God and the Celestial City do not exist.

Second Part[link]

• Mr. Sagacity, a guest narrator who meets Bunyan himself in his new dream and recounts the events of the Second Part up to the arrival at the Wicket Gate.
• CHRISTIANA, wife of CHRISTIAN, who leads her four sons and neighbour MERCY on pilgrimage.
• MATTHEW, CHRISTIAN and CHRISTIANA's eldest son, who marries MERCY.
• SAMUEL, second son, who marries Grace, Mr. Mnason's daughter.
• JOSEPH, third son, who marries Martha, Mr. Mnason's daughter.
• JAMES, fourth and youngest son, who marries Phoebe, Gaius's daughter.
• MERCY, CHRISTIANA's neighbour, who goes with her on pilgrimage and marries MATTHEW.
• Mrs. Timorous, relative of the Timorous of the First Part, who comes with MERCY to see CHRISTIANA before she sets out on pilgrimage.
• Mrs. Bat's-Eyes, a resident of The City of Destruction and friend of Mrs. Timorous. Since she has a bat's eyes, she would be blind or nearly blind, so her characterization of Christiana as blind in her desire to go on pilgrimage is hypocritical.
• Mrs. Inconsiderate, a resident of The City of Destruction and friend of Mrs. Timorous. She characterizes Christiana's departure "a good riddance" as an inconsiderate person would.
• Mrs. Light-Mind, a resident of The City of Destruction and friend of Mrs. Timorous. She changes the subject from Christiana to gossip about being at a bawdy party at Madam Wanton's home.
• Mrs. Know-Nothing, a resident of The City of Destruction and friend of Mrs. Timorous. She wonders if Christiana will actually go on pilgrimage.
• Ill-favoured Ones, two evil characters CHRISTIANA sees in her dream, whom she and MERCY actually encounter when they leave the Wicket Gate.
• Innocent, a young serving maid of the INTERPRETER, who answers the door of the house when Christiana and her companions arrive; and who conducts them to the garden bath, which signifies Christian baptism.
• MR. GREAT-HEART, the guide and body-guard sent by the INTERPRETER with CHRISTIANA and her companions from his house to their journey's end. He proves to be one of the main protagonists in the Second Part.
• Giant Grim, who "backs the [chained] lions" near the House Beautiful, slain by GREAT-HEART. He is also known as Bloody-man.
• Humble-Mind, one of the maidens of the House Beautiful, who makes her appearance in the Second Part.
• Mr. Brisk, a suitor of MERCY's, who gives up courting her when he finds out that she makes clothing only to give away to the poor.
• Mr. Skill, the physician called to the House Beautiful to cure Matthew of his illness, which is caused by eating the apples of Beelzebub.
• Giant Maul, a giant that GREAT-HEART kills as the pilgrims leave the Valley of the Shadow of Death.
• OLD HONEST, a pilgrim that joins them, a welcome companion to GREAT-HEART.
• Mr. Fearing, a pilgrim whom GREAT-HEART had "conducted" to the Celestial City in an earlier pilgrimage. Noted for his timidness. He is Mr. Feeble-Mind's uncle.
• Gaius, an innkeeper with whom the pilgrims stay for some years after they leave the Valley of the Shadow of Death. He gives his daughter Phebe to JAMES in marriage. The lodging fee for his inn is paid by the Good Samaritan.
• Giant Slay-Good, a giant that enlists the help of evil-doers on the King's Highway to abduct, murder, and consume pilgrims.
• Mr. Feeble-Mind, rescued from Slay-Good by Mr. Great-Heart, who joins Christiana's company of pilgrims.
• Phoebe, Gaius's daughter, who marries JAMES.
• Mr. Ready-to-Halt, a pilgrim who meets CHRISTIANA's train of pilgrims at Gaius's door, and becomes the companion of Mr. Feeble-mind, to whom he gives one of his crutches.
• Mr. Mnason, a resident of the town of Vanity, who puts up the pilgrims for a time, and gives his daughters Grace and Martha in marriage to SAMUEL and JOSEPH respectively.
• Grace, Mnason's daughter, who marries SAMUEL.
• Martha, Mnason's daughter, who marries JOSEPH.
• Mr. Despondency, a rescued prisoner from Doubting Castle.
• Much-Afraid, his daughter.
• Mr. VALIANT-FOR-TRUTH, a pilgrim they find all bloody, with his sword in his hand, after leaving the Delectable Mountains.
• Mr. Stand-Fast, a pilgrim found while praying for deliverance from Madame Bubble.
• Madame Bubble, a witch whose enchantments made the Enchanted Ground enchanted. She is the adulterous woman mentioned in the Biblical Book of Proverbs.

[edit] Places in The Pilgrim's Progress

A map of the places Pilgrim travels through on his progress; a fold-out map from an edition printed in England in 1778

• City of Destruction, Christian's home, representative of the world (cf. Isaiah 19:18)
• Slough of Despond, the miry swamp on the way to the Wicket Gate; one of the hazards of the journey to the Celestial City. In the First Part, Christian falling into it, sinks further under the weight of his sins (his burden) and his sense of their guilt.
• Mount Sinai, a frightening mountain near the Village of Morality that threatens all who would go there.
• Wicket Gate, the entry point of the straight and narrow way to the Celestial City. Pilgrims are required to enter the way by way of the Wicket Gate.
• House of the Interpreter, a type of spiritual museum to guide the pilgrims to the Celestial City.
• Cross and Sepulchre, emblematic of Calvary and the tomb of Christ.
• Hill Difficulty, both the hill and the road up is called "Difficulty"; it is flanked by two treacherous byways "Danger" and "Destruction." There are three choices: CHRISTIAN takes "Difficulty" (the right way), and Formalist and Hypocrisy take the two other ways, which prove to be fatal dead ends.
• House Beautiful, a palace that serves as a rest stop for pilgrims to the Celestial City. It apparently sits atop the Hill Difficulty. From the House Beautiful one can see forward to the Delectable Mountains. It represents the Christian congregation, and Bunyan takes its name from a gate of the Jerusalem temple (Acts 3:2, 10).
• Valley of Humiliation, the valley on the other side of the Hill Difficulty, going down into which is said to be extremely slippery by the House Beautiful's damsel Prudence. It is where Christian meets Apollyon in the place known as "Forgetful Green." This valley had been a delight to the "Lord of the Hill", Jesus Christ, in his "state of humiliation."
• Valley of the Shadow of Death, a treacherous valley with a quick sand bog on one side and a deep chasm/ditch on the other side of the King's Highway going through it (cf. Psalm 23:4).
• Gaius's inn, a rest stop in the Second Part
• Vanity and Vanity Fair, a city through which the King's Highway passes and the yearlong fair that is held there.
• Plain Ease, a pleasant area traversed by the pilgrims.
• Hill Lucre, location of a reputed silver mine that proves to be the place where By-Ends and his companions are lost.
• The Pillar of Salt, which was Lot's wife, who was turned into a pillar of salt when Sodom and Gomorrah were destroyed. The pilgrim's note that its location near the Hill Lucre is a fitting warning to those who are tempted by Demas to go into the Lucre silver mine.
• River of God or River of the Water of Life, a place of solace for the pilgrims. It flows through a meadow, green all year long and filled with lush fruit trees. In the Second Part the Good Shepherd is found there to whom Christiana's grandchildren are entrusted.
• By-Path Meadow, the place leading to the grounds of Doubting Castle.
• Doubting Castle, the home of Giant Despair and his wife; only one key could open its doors and gates, the key Promise.
• The Delectable Mountains, known as "Immanuel's Land." Lush country from whose heights one can see many delights and curiosities. It is inhabited by sheep and their shepherds, and from Mount Clear one can see the Celestial City.
• The Enchanted Ground, an area through which the King's Highway passes that has air that makes pilgrims want to stop to sleep. If one goes to sleep in this place, one never wakes up. The shepherds of the Delectable Mountains warn pilgrims about this.
• The Land of Beulah, a lush garden area just this side of the River of Death.
• The River of Death, the dreadful river that surrounds Mount Zion, deeper or shallower depending on the faith of the one traversing it.
• The Celestial City, the "Desired Country" of pilgrims, heaven, the dwelling place of the "Lord of the Hill", God. It is situated on Mount Zion.

Geographical and topographical features behind the fictional places[link]

Scholars have pointed out that Bunyan may have been influenced in the creation of places in The Pilgrim's Progress by his own surrounding environment. Albert Foster^[13] describes the natural features of Bedfordshire that apparently turn up in The Pilgrim's Progress. Vera Brittain in her thoroughly researched biography of Bunyan,^[14] identifies seven locations that appear in the allegory. Other connections are suggested in books not directly associated with either John Bunyan or The Pilgrim's Progress.^{[citation needed]}

At least twenty-one natural or man-made geographical or topographical features from The Pilgrim's Progress have been identified—places and structures John Bunyan regularly would have seen in his travels on foot or horseback. The entire journey from The City of Destruction to the Celestial City may have been based on Bunyan's own usual journey from Bedford, on the main road that runs less than a mile behind his Elstow cottage, through Ampthill, Dunstable and St Albans, to London.

In the same sequence as these subjects appear in The Pilgrim's Progress, the geographical realities are as follows:

1. The plain (across which Christian fled) is Bedford Plain, which is fifteen miles wide with the town of Bedford in the middle and the river Ouse meandering through the northern half;
2. The "Slough of Despond" (a major obstacle for Christian and Pliable: "a very miry slough") is the large deposits of gray clay, which supplied London Brick's works in Stewartby, which was closed in 2008. On either side of the Bedford to Ampthill road these deposits match Bunyan's description exactly. Presumably, the road was built on the "twenty thousand cart loads" of fill mentioned in The Pilgrim's Progress;^[15]
3. "Mount Sinai", the high hill on the way to the village of Morality, whose side "that was next the way side, did hang so much over,"^[16] is the red, sandy, cliffs just north of Ridgmont (i.e. "Rouge Mont");
4. The "Wicket Gate" is the wooden gate at the entrance to the Elstow parish church;^[17]
5. The castle from which arrows were shot at those who would enter the Wicket Gate is the stand-alone tower, the remnant of an abbey that stood beside the church.
6. The "House of the Interpreter" is the rectory of St John's church in the south end of Bedford, where Bunyan was mentored by the pastor John Gifford;
7. The wall "Salvation" that fenced in the King's Highway coming after the House of the Interpreter^[18] is the red brick wall, over four miles long, beside the Ridgmont to Woburn road, marking the boundary of the Duke of Bedford's estate;
8. The "place somewhat ascending ... [with] a cross ... and a sepulchre"^[18] is the village cross and well that stands by the church at opposite ends of the sloping main street of Stevington, a small village five miles west of Bedford. Bunyan would often preach in a wood by the River Ouse just outside the village.
9. The "Hill Difficulty" is Ampthill Hill, on the main Bedford road, the steepest hill in the county. A sandy range of hills stretches across Bedfordshire from Woburn through Ampthill to Potton. These hills are characterized by dark, dense and dismal woods reminiscent of the byways "Danger" and "Destruction", the alternatives to the way "Difficulty" that goes up the hill;^[19]
10. The pleasant arbour on the way up the Hill Difficulty is a small "lay-by", part way up Ampthill Hill, on the east side. A photo, taken in 1908, shows a cyclist resting there;^[20]
11. The "very narrow passage" to the "Palace Beautiful"^[21] is an entrance cut into the high bank by the roadside to the east at the top of Ampthill Hill;
12. The "Palace Beautiful" is Houghton (formerly Ampthill) House, built in 1621 but a ruin since 1800. The house faced north; and, because of the dramatic view over the Bedford plain, it was a popular picnic site during the first half of the twentieth century when many families could not travel far afield;.^[22] The tradesman's entrance was on the south side looking out over the town of Ampthill and towards the Chilterns, the model of "The Delectable Mountains";
13. The "Valley of the Shadow of Death" is Millbrook gorge to the west of Ampthill;
14. "Vanity Fair" is Stourbridge Fair, held in Cambridge during late August and early September. It fits John Bunyan's account of the fair's antiquity and its vast variety of goods sold.^[23] Other suggested markets or fairs, such as Bedford, Elstow or Ampthill, were much too modest to match the description in The Pilgrim's Progress.^[24] Sermons were preached each Sunday during Stourbridge Fair in an area called the "Dodderey." John Bunyan preached often in Toft, just four miles west of Cambridge, and there is a place known as "Bunyan's Barn" in Toft.^[25] It is surmised that Bunyan visited the notable Stourbridge Fair;
15. The "pillar of salt", Lot's wife,^[26] is a weather-beaten statue that looks much like person-sized salt pillar. It is located on small island in the river Ouse just north of Turvey bridge, eight miles west of Bedford near Stevington;
16. The "River of the Water of Life", with trees along each bank^[27] is the river Ouse east of Bedford, where John Bunyan as a boy would fish with his sister Margaret. It might also be the valley of river Flit, flowing through Flitton and Flitwick south of Ampthill;
17. "Doubting Castle" is Ampthill Castle, built in the early 15th century and often visited by King Henry VIII as a hunting lodge. Henry, corpulent and dour, may have been considered by Bunyan to be a model for Giant Despair. Amphill Castle was used for the "house arrest" of Queen Catherine of Aragon and her retinue in 1535-36 before she was taken to Kimbolton. The castle was dismantled soon after 1660, so Bunyan would have seen its towers in the 1650s and known of the empty castle plateau in the 1670s^[28] Giant Despair was killed and Doubting Castle was demolished in the second part of The Pilgrim's Progress.^[29]
18. The "Delectable Mountains" are the Chiltern Hills that can be seen from the second floor of Houghton House. "Chalk hills, stretching fifty miles from the Thames to Dunstable Downs, have beautiful blue flowers and butterflies, with glorious beech trees."^[30] Reminiscent of the possibility of seeing the Celestial City from Mount Clear,^[31] on a clear day one can see London's buildings from Dunstable Downs near Whipsnade Zoo;
19. The "Land of Beulah" is Middlesex county north and west of London, which had pretty villages, market gardens, and estates containing beautiful parks and gardens): "woods of Islington to the green hills of Hampstead & Highgate";^[32]
20. The "very deep river"^[33] is the River Thames, one thousand feet wide at high tide; however, in keeping with Bunyan's route to London, the river would be to the north of the city;
21. The "Celestial City" is London, the physical centre of John Bunyan's world—most of his neighbours never travelled that far. In the 1670s, after the Great Fire of 1666, London sported a new, gleaming, city centre with forty churches.^[34] In the last decade of Bunyan's life (1678–1688) some of his best Christian friends lived in London, including a Lord Mayor.

Cultural Influence[link]

The frontispiece and title-page from an edition printed in England in 1778

Wikiquote has a collection of quotations related to: John Bunyan

The allegory of this book has antecedents in a large number of Christian devotional works that speak of the soul's path to Heaven, from the Lyke-Wake Dirge forward. Bunyan's allegory stands out above his predecessors because of his simple and effective prose style, steeped in Biblical texts and cadences. He confesses his own naïveté in the verse prologue to the book:

". . . I did not think
To shew to all the World my Pen and Ink
In such a mode; I only thought to make
I knew not what: nor did I undertake
Thereby to please my Neighbour; no not I;
I did it mine own self to gratifie."

John Bunyan himself wrote a popular hymn that encourages a hearer to become a pilgrim-like Christian: All Who Would Valiant Be.

Because of the widespread longtime popularity of The Pilgrim's Progress, Christian's hazards — whether originally from Bunyan or borrowed by him from the Bible — the "Slough of Despond", the "Hill Difficulty", "Valley of the Shadow of Death", "Doubting Castle", and the "Enchanted Ground", his temptations (the wares of "Vanity Fair" and the pleasantness of "By-Path Meadow"), his foes ("Apollyon" and "Giant Despair"), and the helpful stopping places he visits (the "House of the Interpreter", the "House Beautiful", the "Delectable Mountains", and the "Land of Beulah") have become commonly used phrases proverbial in English. For example, "One has one's own Slough of Despond to trudge through."

Famous Christian preacher C.H Spurgeon was influenced by The Pilgrim's Progress and is said to have read the book over 100 times.^[35]

Pilgrim's Progress is listed as one of Mr Tulliver's books in George Eliot's "The Mill on the Floss".

Context in Christendom[link]

The explicit Protestant theology of The Pilgrim's Progress made it much more popular than its predecessors. Bunyan's plain style breathes life into the abstractions of the anthropomorphized temptations and abstractions that Christian encounters and with whom he converses on his course to Heaven. Samuel Johnson said that "this is the great merit of the book, that the most cultivated man cannot find anything to praise more highly, and the child knows nothing more amusing." Three years after its publication (1681), it was reprinted in colonial America, and was widely read in the Puritan colonies.

Because of its explicit English Protestant theology The Pilgrim's Progress shares the then popular English antipathy toward the Roman Catholic Church. It was published over the years of the Popish Plot (1678–1681) and ten years before the Glorious Revolution of 1688, and it shows the influence of John Foxe's Acts and Monuments. Bunyan presents a decrepit and harmless giant to confront Christian at the end of the Valley of the Shadow of Death that is explicitly named "Pope":

Now I saw in my Dream, that at the end of this Valley lay blood, bones, ashes, and mangled bodies of men, even of Pilgrims that had gone this way formerly: And while I was musing what should be the reason, I espied a little before me a Cave, where two Giants, Pope and Pagan, dwelt in old times, by whose Power and Tyranny the Men whose bones, blood ashes, &c. lay there, were cruelly put to death. But by this place Christian went without much danger, whereat I somewhat wondered; but I have learnt since, that Pagan has been dead many a day; and as for the other, though he be yet alive, he is by reason of age, and also of the many shrewd brushes that he met with in his younger dayes, grown so crazy and stiff in his joynts, that he can now do little more than sit in his Caves mouth, grinning at Pilgrims as they go by, and biting his nails, because he cannot come at them.^[36]

When Christian and Faithful travel through Vanity Fair, Bunyan adds the editorial comment:

But as in other fairs, some one Commodity is as the chief of all the fair, so the Ware of Rome and her Merchandize is greatly promoted in this fair: Only our English Nation, with some others, have taken a dislike thereat.^[37]

In the Second Part while Christiana and her group of pilgrims led by Greatheart stay for some time in Vanity, the city is terrorized by a seven-headed beast^[38] which is driven away by Greatheart and other stalwarts.^[39] In his endnotes W.R. Owens notes about the woman that governs the beast: "This woman was believed by Protestants to represent Antichrist, the Church of Rome. In a posthumously published treatise, Of Antichrist, and his Ruine (1692), Bunyan gave an extended account of the rise and (shortly expected) fall of Antichrist."^[40]

Foreign language versions[link]

Beginning in the 1850s, illustrated versions of The Pilgrim's Progress in Chinese were printed in Hong Kong, Shanghai and Fuzhou and widely distributed by Protestant missionaries. Hong Xiuquan, the quasi-Christian leader of the Taiping Rebellion, declared that the book was his favorite reading.^[41]

The "Third Part"[link]

Wikisource has original text related to this article: The Third Part of the Pilgrim's Progress

The Third Part of the Pilgrim's Progress was written by an anonymous author; beginning in 1693, it was published with Bunyan's authentic two parts. It continued to be republished with Bunyan's work until 1852.^[42] This third part presented the pilgrimage of Tender-Conscience and his companions.

Musical settings[link]

The book was the basis of an opera by Ralph Vaughan Williams, premiered in 1951; see The Pilgrim's Progress (opera). It was also the basis of a condensed radio adaptation starring John Gielgud, including, as background music, several excerpts from Vaughan Williams's orchestral works. This radio version, originally presented in 1942, was newly recorded by Hyperion Records in 1990, in a performance conducted by Matthew Best. It again starred Gielgud, and featured Richard Pasco and Ursula Howells.

English composer Ernest Austin set the whole story as a huge narrative tone poem for solo organ, with optional 6-part choir and narrator, lasting approximately 2½ hours.

Twin brothers Keith and Kurt Landaas also composed, recorded, and performed a compelling rock opera version of the work in the early 1990s. The first act focused on Christian's journey, the second on that of Christiana, and their teenage son Matthew.

A musical based on the book was presented at the LifeHouse Theater in Redlands, California, in 2004 and 2008, with book, music and lyrics by Kenneth Wright, with additional text, music and lyrics by Wayne Scott.

In 2007 Cuban based duet Quidam Pilgrim released a musical setting of the book under the name of "Pilgrim" combining elements of alternative rock, Celtic, new age and Cuban folk music. The songs were written in English and Latin, also including one track in Spanish, these were performed on Cuban national television on several occasions receiving a positive audience response.

References in literature[link]

Charles Dickens' Oliver Twist (1838) is subtitled 'The Parish Boy's Progress'.

In 1847 William Makepeace Thackeray entitled his work Vanity Fair: A Novel without a Hero with the Vanity Fair of Pilgrim's Progress in mind.

Mark Twain gave his 1869 travelogue, The Innocents Abroad, the alternate title The New Pilgrims' Progress. In Twain's later work Adventures of Huckleberry Finn, Huckleberry Finn mentions The Pilgrim's Progress as he describes the works of literature in the Grangerfords' library. Twain uses this to satirize the Protestant southern aristocracy.

E. E. Cummings also makes numerous references to it in his prose work, The Enormous Room.

"The Celestial Railroad", a short story by Nathaniel Hawthorne, recreates Christian's journey in Hawthorne's time. Progressive thinkers have replaced the footpath by a railroad, and pilgrims may now travel under steam power. The journey is considerably faster, but somewhat more questionable...

John Buchan was an admirer of Bunyan, and Pilgrim's Progress features significantly in his third Richard Hannay novel, Mr Standfast, which also takes its title from one of Bunyan's characters.

Alan Moore in his League of Extraordinary Gentlemen enlists The Pilgrim's Progress protagonist, Christian, as a member of the earliest version of this group, Prospero's Men, having become wayward on his journey during his visit in Vanity Fair, stepping down an alleyway and found himself in London in the 1670s, and unable to return to his homeland. This group disbanded in 1690 after Prospero vanished into the Blazing World; however, some parts of the text seem to imply that Christian resigned from Prospero's league before its disbanding and that Christian traveled to the Blazing World before Prospero himself. The apparent implication is that; within the context of the League stories; the Celestial City Christian seeks and the Blazing World may in fact be one and the same.^{[citation needed]}

In Louisa May Alcott's Little Women, whose protagonist Jo reads it at the outset of the novel, and tries to follow the good example of Bunyan's Christian.

The cartoonist Winsor McCay drew an allegorical comic strip entitled "A Pilgrim's Progress" in the New York Evening Telegram. The strip ran from June 26, 1905 to December 18, 1910. In it, the protagonist Mr. Bunion is constantly frustrated in his attempts to improve his life by ridding himself of his burdonsome valise, "Dull Care".^[43]

C. S. Lewis wrote a book inspired by The Pilgrim's Progress called The Pilgrim's Regress, in which a character named John follows a vision to escape from The Landlord, a less friendly version of The Owner in Pilgrim's Regress. It is an allegory of C. S. Lewis' own journey from a religious childhood to a pagan adulthood in which he rediscovers his Christian God.

Henry Williamson's The Patriot's Progress references the title of The Pilgrim's Progress and the symbolic nature of John Bunyan's work. The protagonist of the semi-autobiographical novel is John Bullock, the quintessential English soldier during World War I.

The character of Billy Pilgrim in Slaughterhouse-5: The Children's Crusade, by Kurt Vonnegut, is a clear homage to a similar journey to enlightenment experienced by Christian, although Billy's journey leads him to an existential acceptance of life and of a fatalist human condition. Vonnegut's parallel to The Pilgrim's Progress is deliberate and evident in Billy's surname.

Charlotte Brontë refers to Pilgrim's Progress in most of her novels, including Jane Eyre,^[44] Shirley,^[45] and Villette.^[46] Her alterations to the quest-narrative have led to much critical interest, particular with the ending of Jane Eyre.^[47]

A classic science fiction fan novelette, The Enchanted Duplicator by Walt Willis and Bob Shaw, is explicitly modeled on The Pilgrim's Progress; it has been repeatedly reprinted over the decades since its first appearance in 1954: in professional publications, in fanzines and as a monograph.

Enid Blyton wrote The Land of Far Beyond as a children's version of Pilgrim's Progress. First published in 1942 by Methuen.

The book is briefly referenced in the David Foster Wallace novel Infinite Jest, when it is compared to the Eschaton vademecum that is written by Hal Incandenza.

Lois McMasters Bujold quotes Pilgrim's Progress in her short story "Borders of Infinity" set in her science fiction Vorkosigan Saga.

John Steinbeck's novel The Grapes of Wrath mentions The Pilgrim's Progress as one of an (anonymous) character's favorite books. Steinbeck's novel was itself an allegorical spiritual journey by Tom Joad through America during the Great Depression, and often made Christian allusions to sacrifice and redemption in a world of social injustice.

Christopher Nicholson's character Tom Page in The Elephant Keeper identifies Pilgrim's Progress as being one of two books he has read; the other being Gulliver's Travels.

Sarah Orne Jewett's novel The Country of the Pointed Firs describes the progressing of carriages towards a family reunion as a "Pilgrim's Progress".

[edit] The Pilgrim's Progress in films, television, video games, and music

The verifiability of all or part of this article is disputed. Please see the discussion on the talk page. This article or section has been tagged since July 2010.

The novel was made into a film, Pilgrim's Progress, in 1912.^[48]

In 1950 an hour-long animated version was made by Baptista Films. This version was edited down to 35 minutes and re-released with new music in 1978. As of 2007 the original version is difficult to find, but the 1978 has been released on both VHS and DVD.^[49]

English band Procol Harum released a song titled "Pilgrim's Progress" on their album A Salty Dog in 1969.

In 1979, another film version was made by Ken Anderson, in which Liam Neeson played the role of the Evangelist ^[50] and other smaller roles like the crucified Christ.^{[citation needed]} Maurice O'Callaghan played the Pilgrim,^[50] and Peter Thomas played Worldly Wiseman.^[50] A sequel Christiana followed later.

In 2008, a version by Danny Carrales,Pilgrim's Progress: Journey to Heaven, was produced.

In 1985 Yorkshire Television produced a 129-minute 9-part serial presentation of The Pilgrim's Progress with animated stills by Alan Parry and narrated by Paul Copley entitled Dangerous Journey.

In 1989, Orion's Gate, a producer of Biblical/Spiritual audio dramas produced The Pilgrim's Progress as a 6 hour audio dramatization. Samples and more information may be found at http://www.OrionsGate.org. This production was followed several years later by Christiana: Pilgrim's Progress Part II, another 8 hour audio dramatization.

In 1993, the popular Christian radio drama, Adventures in Odyssey (produced by Focus on the Family), featured a two-part story, titled "Pilgrim's Progress: Revisited."

In 2003 the game Heaven Bound was released by Emerald Studios. The 3D adventure-style game, based on the novel, was only released for the PC.^[51]

A 2006 computer animation version was made, directed and narrated by Scott Cawthon. The novel is frequently alluded to in the video game Deus Ex: Invisible War. Saman, a significant character, utilizes its allegories to create purpose in his speech; "Young enemy, thy name is Pliable... you bend your ear to the Worldly Wiseman, to continue the archaic analogy.". If the player makes the choice to side with the Templar faction at the end of the game, after the cinematic, the quote appears, taken from both the novel and Proverbs 21:16 - "He that wandereth out of the way of understanding, shall remain in the congregation of the dead." Curiously, the player's actions towards the Templar faction are not entirely unlike the struggle of Christian throughout the Pilgrim's Progress.

At the 2009 San Antonio Independent Christian Film Festival, the adaptation Pilgrim's Progress: Journey to Heaven received one nomination for best feature length independent film and one nomination for best music score.

British music band Kula Shaker released an album called Pilgrim's Progress on June 28, 2010.

Director Todd Fietkau is making a version of Pilgrim's Progress.^{[citation needed]}

The family film The Wylds was inspired by The Pilgrim's Progress.^{[citation needed]}

Jim Winder performs a live telling of Pilgrim's Progress (the first part) with contemporary Christian songs based on the story line and Biblical content at www.pilgrimsprogresslive.com

Editions[link]

• James Clarke & Co Ltd, 1987, ISBN 0-7188-2164-5
• Oxford at the Clarendon Press, edited by James Wharey and Roger Sharrock, providing a critical edition of all 13 editions of both parts from the author's lifetime, 1960, ISBN 0-19-811802-3
• Oxford World's Classics edition, edited by W.R. Owens, Oxford, 2003, ISBN 978-0-19-280361-0
• Penguin Books, edited with an introduction by Roger Sharrock, London, 1965, ISBN 0-14-043004-0
• Pocket Books, New York, 1957
• Altemus Edition, Henry Altemus, 507, 509, 511 and 513 Cherry Street, Philadelphia, 1891

Abridged editions[link]

• The Children's Pilgrim's Progress. The story taken from the work by John Bunyan. New York: Sheldon and Company, 1866.

Retellings[link]

Wikisource has original text related to this article: John Bunyan's Dream Story

• "The Aussie Pilgrim's Progress" by Kel Richards. Ballarat: Strand Publishing, 2005.
• John Bunyan's Dream Story: the Pilgrim's Progress retold for children and adapted to school reading by James Baldwin. New York: American Book Co., 1913.
• John Bunyan's Pilgrim's Progress as retold by Gary D. Schmidt & illustrated by Barry Moser Published by William B. Eerdmans Publishing Company, Grand Rapids, Michigan. Copyright 1994.
• "The Land of Far-Beyond" by Enid Blyton. Methuen, 1942.
• Little Pilgrim's Progress-Helen L. Taylor simplifies the vocabulary and concepts for younger readers, while keeping the story line intact. Published by Moody Press, a ministry of Moody Bible Institute, Chicago, Illinois, 1992, 1993.
• Pilgrim's Progress (graphic novel by Marvel Comics). Thomas Nelson, Inc., 1993.
• The Pilgrim's Progress - A 21st Century Re-telling of the John Bunyan Classic - Dry Ice Publishing, 2008 directed by Danny Carrales http://www.imdb.com/title/tt1000768/
• The Pilgrim's Progress by John Bunyan Every Child Can Read. Edited by Jesse Lyman Hurlbut. Philadelphia: The John C. Winston Co., 1909.
• Pilgrim's Progress in Today's English - as retold by James H. Thomas (ISBN : [1]) - Moody Publishers, 1971.
• The Pilgrim's Progress in Words of One Syllable by Mary Godolphin. London: George Routledge and Sons, 1869.
• Pilgrim's Progress retold and shortened for modern readers by Mary Godolphin (1884). Drawings by Robert Lawson. Philadelphia: J.B. Lippincott Co., 1939. [a newly illustrated edition of the retelling by Mary Godolphin]
• The New Amplified Pilgrim's Progress (both book and dramatized audio) - as retold by James Pappas. Published by Orion's Gate (1999). A slightly expanded and highly dramatized version of John Bunyan's original. Large samples of the text are available at http://www.orionsgate.org
• "Quest for Celestia: A Reimagining of The Pilgrim's Progress" by Steven James, 2006
• "The Pilgrim's Progress" A graphic novel by Stephen T. Moore http://www.pilgrimstory.com (c)2011 # ISBN 1-4610-3271-7 # ISBN 978-1-4610-3271-7 150 pages.

Notes[link]

External links[link]

Wikisource has original text related to this article: The Pilgrim's Progress

Wikimedia Commons has media related to: Pilgrim's Progress

• Pilgrim's Progress (actual text)
• Pilgrim's Progress (condensed and illustrated)
• Pilgrim's Progress (audio version)
• Audio studies on the characters in Pilgrim's Progress
• Commentary on Pilgrim's Progress (PDF format)
• Biography of Bunyan
• Bunyan Meeting Church Bedford
• John Bunyan Museum Bedford
• Moot Hall Elstow – Museum specialising in 17th C life and John Bunyan
• International John Bunyan Society
• Bunyan Ministries.org Large Bunyan Resource site
• Works by John Bunyan at Project Gutenberg
• Writings of Bunyan at the Christian Classics Ethereal Library.
• Complete works online
• John Bunyan Online^[dead link] Online Bunyan Archive.
• Acacia John Bunyan Online Library
• Anthology of English Literature
• International Literary Quarterly
• Glimpses of Christian History
• Books by Bunyan Sword of the Lord Publishers

Junior's Grill, on the side of Tech Tower.

Junior's Grill is a restaurant in Atlanta, Georgia, in the United States. It is located on the Georgia Tech campus in the Bradley Building near Tech Tower.^[1] It closed on April 21, 2011 due to declining business.^[2]

History[link]

Although many believe that Junior's Grill was Founded in 1948 under the name Pilgrim's, the fact is their name has always been (Junior's Grill ?). The restaurant was originally located on North Avenue at Techwood Drive just south of campus, across from Smith Dormitory. Demolition and construction for the 1996 Summer Olympics forced the restaurant to close temporarily; it reopened in its current location at the start of 1994.^[3][4][5] It is a family business owned by Tommy Klemis.^[4] The restaurant serves breakfast, lunch and dinner Monday through Thursday (breakfast and lunch only on Friday), and is famous among students for their battered chicken fingers.^[1]

The Georgia Tech student newspaper, The Technique, proclaims that one of the 99 things every Tech student should do before they graduate is, "Eat at Junior's (and (many?) wonder why Tommy isn't in charge of all campus dining)."^[6] One of the more popular employees, Osman Chaudhry, served the students on weekday nights and was well known for his peculiar humor and alternative personality. The most popular items are the chicken fingers and burgers in "baskets," which means they come with a choice of side (usually french fries) and a soft drink.^[1] In addition, there is a traditional hot line that serves breakfast and lunch, as well as an assortment of grill items that can be ordered a la carte. Junior's is open from 7:30am to 7:30pm Monday through Thursday, 7:30am to 2:30pm on Friday, and is closed on Saturday and Sunday.^[3]

Junior's closed indefinitely at 2:30pm on Thursday April 21st, 2011.^[7]

References[link]

External links[link]

• Official website

Coordinates: 33°46′21″N 84°23′40″W / 33.772638°N 84.394515°W / 33.772638; -84.394515

Pilgrim by Gheorghe Tattarescu

A pilgrim (from the Latin peregrinus) is a traveler (literally one who has come from afar) who is on a journey to a holy place. Typically, this is a physical journeying (often on foot) to some place of special significance to the adherent of a particular religious belief system. In the spiritual literature of Christianity, the concept of pilgrim and pilgrimage may refer to the experience of life in the world (considered as a period of exile) or to the inner path of the spiritual aspirant from a state of wretchedness to a state of beatitude.

History[link]

An Indian pilgrim in Gangasagar in West Bengal, India

Pilgrims and the making of pilgrimages are common in many religions, including the faiths in ancient Egypt, Persia in the Mithraic period, India, China, and Japan. The Greek and Roman customs of consulting the gods at local oracles, such as those at Dodona or Delphi, both in Greece, are widely known. In Greece, pilgrimages could either be personal or state-sponsored.^[1]

Pilgrims at the Jordan, near Jericho, 1891

Russian Pilgrims on board S.S. Kormiloff returning from Greek Easter at Jerusalem, 1891

In the early period of Hebrew history, pilgrims traveled to Shiloh, Dan, Bethel, and eventually Jerusalem, see also Three Pilgrimage Festivals, a practice followed by other Abrahamic religions. While many religious pilgrims travel toward a specific destination, a physical location is not a necessity. One group of pilgrims in early Celtic Christianity were the Peregrinari Pro Christ, (Pilgrims for Christ), or "white martyrs". They left their homes to wander in the world.^[2] This sort of pilgrimage was an ascetic religious practice, as the pilgrim left the security of home and the clan for an unknown destination, in complete trust of Divine Providence. These travels often resulted in the founding of new abbeys and spreading Christianity among the pagan population in Britain as well as in continental Europe.

Modern era[link]

Japanese Prime Minister Junichiro Koizumi, like many fans of Elvis Presley, visited Graceland

Orthodox pilgrim in Kiev Pechersk Lavra, Ukraine.

Many religions still espouse pilgrimage as a spiritual activity. The great Islamic pilgrimage to Mecca (now in Saudi Arabia), is obligatory for every able Muslim. Other Islamic devotional pilgrimages, particularly to the tombs of Shia Imams or Sufi saints, are also popular across the Islamic world.

Beginning in 1894, Christian ministers under the direction of Charles Taze Russell were appointed to travel to and work with local Bible Students congregations for a few days at a time; within a few years appointments were extended internationally, formally designated as "pilgrims", and scheduled for twice-yearly, week-long visits at each local congregation.^[3][4] International Bible Students Association (IBSA) pilgrims were excellent speakers, and their local talks were typically well-publicized and well-attended.^[5] Prominent Bible Students A. H. Macmillan and J. F. Rutherford were both appointed pilgrims before they joined the board of directors of the Watch Tower Bible and Tract Society of Pennsylvania; the IBSA later adopted the name Jehovah's Witnesses and renamed pilgrims as traveling overseers.^[6][7]

Pilgrims to the Shrine of the God "Subramania" in the Palni Hills Madura District, S. India, 1905

A modern phenomenon is the cultural pilgrimage, which while also about personal journey, involves a secular response. Destinations for such pilgrims can include historic sites of national or cultural importance, and can be defined as places "of cultural significance: an artist's home, the location of a pivotal event or an iconic destination."^[8] An example might be a baseball fan visiting Cooperstown, New York. Destinations for cultural pilgrims include examples such as Auschwitz concentration camp, Gettysburg Battlefield, the Ernest Hemingway House or even Disneyland.^[8] Cultural pilgrims may also travel on religious pilgrimage routes, such as the Way of St. James, with the perspective of making it a historic or architectural tour rather than a religious experience.^[9]

Secular pilgrims also exist under communist regimes. These devotional but strictly secular pilgrims visited locations such as the Mausoleum of Lenin or Mausoleum of Mao Zedong, or the Birthplace of Karl Marx. Such visits were sometimes state-sponsored.

Notable pilgrims[link]

Pope John Paul II was known as the "pilgrim pope" for his travels.

Many national and international leaders have gone on pilgrimages for both personal and political reasons.

• Bridget of Sweden
• Columba
• Egeria
• Godric of Finchale
• Ignatius of Loyola
• James, son of Zebedee
• Judah HaLevi
• Junichiro Koizumi
• Mahatma Gandhi^[10]
• Malcolm X
• Margery Kempe
• Mansa Musa
• Mustapha Kartali
• Pope John Paul II
• Ruslan Gelayev
• Tenzin Gyatso, 14th Dalai Lama and Rangjung Rigpe Dorje
• Piligrim
• Thomas the Apostle

See also[link]

• Pilgrimage
• Christian Pilgrimage
• The Hajj
• The Pilgrim's Progress

References[link]

Literature[link]

• Documentation, of a modern pilgrimage to Rome. Kerschbaum & Gattinger, Via Francigena. DVD. Vienna: Verlag EUROVIA, 2005. ISBN 3-200-00500-9

External links[link]

Traditional folk song about a pilgrim

Look up pilgrim in Wiktionary, the free dictionary.

Wikimedia Commons has media related to: Pilgrims

• The Pilgrimage to Santiago de Compostela Wiki
• Pilgrimages to Jerusalem Descriptions of pilgrimages to Jerusalem from the 3rd-20th centuries
• Medieval Pilgrims' Clothing Illustrations of 13th-16th century pilgrims, and links to photos of 16th century clothing made for pilgrimage

John Bunyan
Born	(1628-11-28)28 November 1628 Bedfordshire, England1
Died	31 August 1688(1688-08-31) (aged 59) England
Occupation	Writer, preacher
Genres	Christian fiction (specifically allegory), sermons
Notable work(s)	The Pilgrim's Progress

John Bunyan (28 November 1628 – 31 August 1688) was an English Christian writer and preacher, who is well-known for his book The Pilgrim's Progress. Though he was a Reformed Baptist, he is remembered in the Church of England with a Lesser Festival on August 30th, and on the liturgical calendar of the Episcopal Church (US) on August 29th.

Life[link]

Bunyan's birthplace

John Bunyan was born in 1628 to Thomas and Margaret Bunyan in Bunyan's End in the parish of Elstow, Bedfordshire, England. Bunyan's End was located approximately half way between the hamlet of Harrowden (one mile southeast of Bedford) and Elstow's High Street. He is recorded in the Elstow parish register as having been baptised John Bunyan, on 30 November 1628.

On 23 May 1627, Thomas married his first wife, Margaret Bentley. Like Thomas, she was from Elstow and she was also born in 1603. In 1628, Margaret's sister, Rose Bentley, married Thomas' half-brother Edward Bunyan. They were ordinary villagers, with Thomas earning a living as a chapman but he may also have been a brazier - one who made and/or mended kettles and pots. Bunyan wrote of his modest origins, "My descent was of a low and inconsiderable generation, my father's house being of that rank that is meanest and most despised of all the families of the land".

John was probably educated at his father's house, possibly with other poor country boys, but in his writings he refers to his days in school. So he must also have spent some time at a school, possibly the one in Houghton Conquest. Some think that Bunyan may have attended Bedford Grammar School but some records show that only pupils living in the Borough of Bedford were eligible for a place there. Either way, his later writings demonstrate a high degree of English literacy.

Like his father, John chose a job 'on the road', by adopting the trade of tinker. This was a semi-skilled occupation. Few people could afford to purchase new pots when old ones became holed, so they were mended time and time again. The arrival of a tinker was therefore often a welcome sight, although the semi-nomadic nature of their life led to tinkers being regarded by some in the same poor light as gypsies.

1644 was an eventful year for the Bunyan family: in June, John lost his mother and, in July, his sister Margaret died. Following this, his father married (for the third time) to Anne Pinney (or Purney) and a half-brother, Charles, was born. It may have been the arrival of his stepmother that, following his 16th birthday, led John to leave the family home and enlist in the Parliamentary army.

From 1644 to 1647 John served at Newport Pagnell garrison. The English Civil War was then nearing the end of the first stage. John was probably saved from death one day when a fellow soldier volunteered to go into battle in his place and was killed while walking sentry duty.^[1] After the civil war was won by the Parliamentarians, Bunyan returned to his former trade.

In his autobiography, Grace Abounding, Bunyan wrote that he led an abandoned life in his youth and was morally reprehensible as a result. However, there appears to be no outward evidence that he was any worse than his neighbours. Examples of sins to which he confessed to are profanity, dancing, and bell-ringing. The increasing awareness of his (in his view) un-Biblical life led him to contemplate acts of impiety and profanity; in particular, he was harassed by a curiosity in regard to the "unpardonable sin", and a prepossession that he had already committed it. He was known as an adept linguist as far as profanity was concerned; even the most proficient swearers were known to remark that Bunyan was "the ungodliest fellow for swearing they ever heard".

He continually heard voices urging him to "sell Christ," and was tortured by fearful visions. While playing a game of Tip-cat on Elstow village green, Bunyan claimed to have heard a voice that asked: "Wilt thou leave thy sins and go to heaven or have thy sins and go to hell?" Because Puritans held the Sabbath day sacred and permitted no sport, John believed that this had been the voice of God, chastising his indulgent ways. John's spirituality was born from this experience and he began to struggle with his sense of guilt, self-doubt and his belief in the Bible's promise of damnation and salvation.

In 1649, when he was about 21, he moved into a cottage on the western side of the northern end of Elstow's High Street. In 1650 he married a young woman, an orphan whose father had left her only two books as her inheritance. The two books were Arthur Dent's Plain Man's Pathway to Heaven and Lewis Bayly's Practice of Piety, and the content of these two books appears to have strongly influenced John towards a religious life. John's wife's name is not recorded, but the Bunyan's first, blind, daughter (born in 1650), was called Mary, and it is possible that she was named after her. The Bunyans' life was modest, to say the least. Bunyan wrote that they were "as poor as poor might be", not even "a dish or spoon between them".

As John struggled with his new found Christian faith, he became increasingly despondent and fell into mental turmoil. During this time of conflict, Bunyan began a four year long discussion and spiritual journey with a few poor women of Bedford who belonged to a nonconformist sect that worshipped in St. John's Church. He also increasingly identified himself with St. Paul, who had characterised himself as "the chief of sinners", and believed he was one of the spiritual elite, chosen by God.

As a result of these experiences, John Bunyan was baptised and received into St John's church and he began to follow the teachings of its pastor, John Gifford.

A second daughter, Elizabeth, was born in 1654, and in 1655 Bunyan moved his family to St Cuthberts Street, Bedford. That same year John Gifford died and John started preaching.

John's son Thomas was born in 1656, his first book “Some Gospel Truths” was published and John Bunyan was appointed minister at St John's church; in 1657 he became a deacon. His son John was born and his second book “Vindication” was published.

Imprisonments[link]

As his popularity and notoriety grew, Bunyan increasingly became a target for slander and libel; he was described as "a witch, a Jesuit, a highwayman" and was said to have mistresses and multiple wives. In 1658, aged 30, he was arrested for preaching at Eaton Socon and indicted for preaching without a licence. That same year his wife died leaving him with 4 children, one of which was blind. He continued preaching, however, and did not suffer imprisonment until November 1660, when he was taken to the County gaol in Silver Street, Bedford. In that same year, Bunyan married again, Elizabeth, by whom he had two more children, Sarah and Joseph. The Restoration of the monarchy by Charles II of England began Bunyan's persecution as England returned to Anglicanism. Meeting-houses were quickly closed and all citizens were required to attend their Anglican parish church. It became punishable by law to "conduct divine service except in accordance with the ritual of the church, or for one not in Episcopal orders to address a congregation." Thus, John Bunyan no longer had that freedom to preach which he had enjoyed under the Puritan Commonwealth. He was arrested on 12 November 1660, whilst preaching privately in Lower Samsell by Harlington, Bedfordshire, 10 miles south of Bedford.

John was brought before the magistrate John Wingate at Harlington House and refused to desist from preaching. Wingate sent him to Bedford County Gaol, to consider his situation. After a month, Bunyan reports (in his own account of his imprisonment) that Wingate's clerk visited him, seeking to get him to change his mind. The clerk said that all the authorities wanted was for Bunyan to undertake not to preach at private gatherings, as it was suspected that these non-conformist meetings were in fact being used by people plotting against the king. In answer to the clerk, John argued that God's law obliged him to preach at any and every opportunity, and refused to consider the suggested compromise.

In January 1661, Bunyan was brought before the quarter sessions in the Chapel of Herne, Bedford. His prosecutor, Mr. Justice Wingate, despite Bunyan's clear breaches of the Religion Act of 1592, was not inclined to incarcerate Bunyan. But John's stark statement "If you release me today, I will preach tomorrow" left the magistrates - Sir John Kelynge of Southill, Sir Henry Chester of Lidlington, Sir George Blundell of Cardington, Sir Wllm Beecher of Howbury and Thomas Snagg of Milbrook - with no choice but to imprison him. So Bunyan was incarcerated for 3 months for the crimes of "pertinaciously abstaining" from attending mandatory Anglican church services and preaching at "unlawful meetings".

Strenuous efforts were made by Bunyan's wife to get his case re-heard at the spring assizes but Bunyan's continued assertions that he would, if freed, preach to his awaiting congregation meant that the magistrates would not consider any new hearing. Similar efforts were made in the following year but, again, to no avail. In early 1664, an Act of Parliament the Conventicles Act made it illegal to hold religious meetings of five or more people outside of the auspices of the Church of England.

It was during his time in Bedford County Gaol that John Bunyan conceived his allegorical novel: The Pilgrim's Progress. (Many scholars however believe that he commenced this work during the second and shorter imprisonment of 1675, referred to below.)^[2] Bunyan's incarceration was punctuated with periods of relative freedom - lax gaolers allowing him out to attend church meetings and to minister to his congregation.

In 1666, John was briefly released for a few weeks before being re-arrested for preaching and sent back to Bedford's County gaol, where he remained for a further six years. During that time, he wove shoelaces to support his family and preached to his fellow prisoners - a congregation of about sixty. In his possession were two books, John Foxe's Book of Martyrs, the Bible, a violin he had made out of tin, a flute he'd made from a chair leg and a supply of pen and paper. Both music and writing were integral to John's Puritan faith.

John Bunyan was released in January 1672, when Charles II issued the Declaration of Religious Indulgence.

1672 to 1688[link]

In the same month as his release, John Bunyan became pastor of St John's Church. On 9 May, Bunyan was the recipient of one of the first licences to preach under the new law. He formed a nonconformist sect from his surviving parishioners and established a church in a barn in Mill Street, Bedford - the present day site of the Bunyan Meeting Free Church.

By his preaching, Bunyan became popular in Bedfordshire and several surrounding counties, such as Hertfordshire, Cambridgeshire, Huntingdonshire and Northamptonshire, to name a few. His own congregation at the independent church in Bedford grew strongly at this time and many village chapels, for miles around Bedford, owed their roots to John Bunyan’s influence. He would even speak to large crowds and congregations as far away as London and, as his fame and popularity as a preacher increased, he became affectionately known as ‘Bishop Bunyan.

In March 1675, following Charles II's withdrawal of the Declaration of Religious Indulgence, John was again imprisoned for preaching - not, as formerly thought,in the Bedford town jail on the stone river bridge but once again in the county gaol. (The original warrant, discovered in 1887, is published in facsimile by Rush and Warwick, London.)

It was the Quakers which most probably helped secure Bunyan's release. When the King asked for a list of names to pardon, the Society gave Bunyan's name along with those of their own members. Within six months, John was free and, as a result of his popularity, was never arrested again although,for a time, Bunyan was said to have dressed like a waggoner, whip in hand, when he visited his various parishes - so as to avoid another arrest.

When, in 1687, the King James II of England asked Bunyan to oversee the royal interest in Bedford, John declined this influential post because James refused to lift the tests and laws which served to persecute nonconformists.

In 1688, John served as chaplain to the Lord Mayor of London, Sir John Shorter.

As John Bunyan was riding from Reading, Berkshire to London, to resolve a disagreement between a father and son, he caught a cold and developed a fever. He died at the house of his friend John Strudwick, a Grocer and chandler on Snow Hill in Holborn, on 31 August 1688.

John Bunyan's grave lies in the cemetery at Bunhill Fields in London.^[3]

In 1862 a recumbent statue was created to adorn his grave. He lies among other historic nonconformists, George Fox, William Blake and Daniel Defoe.

In 1874, a bronze statue of John Bunyan, sculpted by Sir Joseph Edgar Boehm, was erected in Bedford. This stands at the south-western corner of St Peter's Green, facing down Bedford's High Street. The site was chosen by Boehm for its significance as a crossroads. Bunyan is depicted expounding the Bible, to an invisible congregation, with a broken fetter - representing his imprisonment - by his left foot. There are three scenes from "The Pilgrim's Progress" on the stone plinth: Christian at the wicket gate; his fight with Apollyon; and losing his burden at the foot of the cross of Jesus. The statue was unveiled by Lady Augusta Stanley, wife of the Dean of Westminster, on Wednesday 10 June 1874.

[edit] The Pilgrim's Progress

Bunyan in prison

Bunyan wrote The Pilgrim's Progress in two parts, the first of which was published in London in 1678 and the second in 1684. He began the work in his first period of imprisonment, and probably finished it during the second. The earliest edition in which the two parts combined in one volume came in 1728. A third part falsely attributed to Bunyan appeared in 1693, and was reprinted as late as 1852. Its full title is The Pilgrim's Progress from This World to That Which Is to Come.

The Pilgrim's Progress is arguably one of the most widely known allegories ever written, and has been extensively translated. Protestant missionaries commonly translated it as the first thing after the Bible.

Two other successful works of Bunyan's are less well-known: The Life and Death of Mr. Badman (1680), an imaginary biography, and The Holy War (1682), an allegory. A third book which reveals Bunyan's inner life and his preparation for his appointed work is Grace Abounding to the Chief of Sinners (1666). It is a classic example of a spiritual autobiography, and thus is focused on his own spiritual journey; his motive in writing it was plainly to exalt the Christian concept of grace and to comfort those passing through experiences like his own.

The above works have appeared in numerous editions. There are several noteworthy collections of editions of The Pilgrim's Progress, e.g., in the British Museum and in the New York Public Library, collected by the late James Lenox.

Bunyan became a popular preacher as well as a prolific author, though most of his works consist of expanded sermons. Though a Baptist preacher, in theology he was a Puritan. The portrait his friend Robert White drew, which has often been reproduced, shows the attractiveness of his true character. He was tall, had reddish hair, prominent nose, a rather large mouth, and sparkling eyes.

He was no scholar, except of the English Bible, but he knew scripture thoroughly. He was also influenced by Martin Luther's Commentary on the Epistle to the Galatians, in the translation of 1575.

Some time before his final release from prison Bunyan became involved in a controversy with Kiffin, Danvers, Deune, Paul, and others. In 1673 he published his Differences in Judgement about Water-Baptism no Bar to Communion, in which he took the ground that "the Church of Christ hath not warrant to keep out of the communion the Christian that is discovered to be a visible saint of the word, the Christian that walketh according to his own light with God." While he owned "water baptism to be God's ordinance," he refused to make "an idol of it," as he thought those did who made the lack of it a ground for disfellowshipping those recognised as genuine Christians.

Kiffin and Paul published a response in Serious Reflections (London, 1673), in which they argued in favour of the restriction of the Lord's Supper to baptised believers, and received the approval of Henry Danvers in his Treatise of Baptism (London, 1673 or 1674). The controversy resulted in the Particular (Calvinistic) Baptists leaving the question of communion with the unbaptised open. Bunyan's church admitted paedobaptists to fellowship and finally became paedobaptist (Congregationalist).

At one time, The Pilgrim's Progress was considered the most widely read and translated book in the English language apart from the Bible.^[4] The charm of the work, which gives it wide appeal among old and young, learned and ignorant, readers of all possible schools of thought and theology, lies in the interest of a story in which the intense imagination of the writer makes characters, incidents, and scenes alike live in the imagination of his readers as things actually known and remembered by themselves, in its touches of tenderness and quaint humour, its bursts of heart-moving eloquence, and its pure, nervous, idiomatic English. Macaulay has said, "Every reader knows the straight and narrow path as well as he knows a road on which he has been backwards and forwards a hundred times," and he adds that "In England during the latter half of the seventeenth century there were only two minds which possessed the imaginative faculty in a very eminent degree. One of these minds produced the Paradise Lost, the other The Pilgrim's Progress."

The images Bunyan uses in Pilgrim's Progress are but reflections of images from his own world; the strait gate is a version of the wicket gate at Elstow church, the Slough of Despond is a reflection of Squitch Fen, a wet and mossy area near his cottage in Harrowden, the Delectable Mountains are an image of the Chiltern Hills surrounding Bedfordshire. Even his characters, like the Evangelist as influenced by John Gifford, are reflections of real people. This pilgrimage was not only real for Bunyan as he lived it, but his portrait evoked this reality for his readers. Rudyard Kipling once referred to Bunyan as “the father of the novel, salvation's first Defoe.”

Bunyan wrote about 60 books and tracts, of which The Holy War ranks next to The Pilgrim's Progress in popularity. A passage from Part Two of The Pilgrim's Progress beginning "Who would true Valour see" has been used in the hymn "To be a Pilgrim".

The Scottish philosopher David Hume used Bunyan to illustrate the idea of a "standard of taste" in aesthetic matters: 'Whoever would assert an equality of genius and elegance between Ogilby and Milton, or Bunyan and Addison, would be thought to defend no less an extravagance, than if he had maintained a mole-hill to be as high as Teneriffe, or a pond as extensive as the ocean.' (Hume, "Of the Standard of Taste", originally published in his Four Dissertations (1757).)

Works[link]

• A Few Sighs from Hell, or the Groans of a Damned Soul, 1658
• A Discourse Upon the Pharisee and the Publican, 1685
• A Holy Life
• Christ a Complete Saviour (The Intercession of Christ And Who Are Privileged in It), 1692
• Come and Welcome to Jesus Christ, 1678
• Grace Abounding to the Chief of Sinners, 1666
• Light for Them that Sit in Darkness
• Praying with the Spirit and with Understanding too, 1663
• Of Antichrist and His Ruin, 1692
• Reprobation Asserted, 1674
• Saved by Grace, 1675
• Seasonal Counsel or Suffering Saints in the Furnace – Advice to Persecuted Christians in Their Trials & Tribulations, 1684
• Solomon's Temple Spiritualized
• Some Gospel Truths Opened, 1656
• The Acceptable Sacrifice
• The Desire of the Righteous Granted
• The Doctrine of the Law and Grace Unfolded, 1659
• The Doom and Downfall of the Fruitless Professor (Or The Barren Fig Tree), 1682
• The End of the World, The Resurrection of the Dead and Eternal Judgment, 1665
• The Fear of God – What it is, and what is it is not, 1679
• The Greatness of the Soul and Unspeakableness of its Loss Thereof, 1683
• The Heavenly Footman, 1698
• The Holy City or the New Jerusalem, 1665
• The Holy War – The Losing and Taking Again of the Town of Man-soul (The Holy War Made by Shaddai upon Diabolus, for the Regaining of the World), 1682
• The Life and Death of Mr Badman, 1680
• The Pilgrim's Progress from This World to That Which Is to Come, 1678
• The Strait Gate, Great Difficulty of Going to Heaven, 1676
• The Saint's Knowledge of Christ's Love, or The Unsearchable Riches of Christ, 1692
• The Water of Life or The Richness and Glory of the Gospel, 1688
• The Work of Jesus Christ as an Advocate, 1688

Films and other media based on Bunyan's works[link]

The novel was made into a film, Pilgrim's Progress, in 1912. Another film version was made in 1977 by Ken Anderson films, in which Liam Neeson played the role of Evangelist and other smaller roles like the crucified Christ. Maurice O'Callaghan played Mr. Worldly Wiseman and other "bad" characters that met Christian in his journey. A sequel Christiana followed in 1979. A version by Danny Carrales was produced in 2008.

In 1950 an hour-long animated version was made by Baptista Films. This version was edited down to 35 minutes and re-released with new music in 1978. As of 2007 the original version is difficult to find, but the 1978 has been released on both VHS and DVD.[24]

In 1985 Yorkshire Television produced a 129-minute 9-part serial presentation of The Pilgrim's Progress with animated stills by Alan Parry and narrated by Paul Copley entitled Dangerous Journey.

In 1989, Orion's Gate, a producer of Biblical/Spiritual radio dramas produced "The Pilgrim's Progress" as a 6 hour dramatization. Samples and more information may be found at http://www.orionsgate.org/audio.html. This production was followed several years later by "Christiana: Pilgrim's Progress Part II," an 8 hour dramatization.

In 1992 David MacAdam of New Life Fine Arts, presented Celestial City a musical adaptation of Pilgrim's Progress and John Bunyan's life. It was performed in Massachusetts throughout the 1990s and early 2000s. It's music was released on Audio Cassette and CD in the early 2000s.

In 1993, the popular Christian radio drama, Adventures in Odyssey (produced by Focus on the Family), featured a two-part story, titled "Pilgrim's Progress: Revisited."

A 2006 computer animation version was made, directed and narrated by Scott Cawthon

At the 2009 San Antonio Independent Christian Film Festival, the adaptation Pilgrim's Progress: Journey to Heaven received one nomination for best feature length independent film and one nomination for best music score.

Director Todd Fietkau is making a version of Pilgrim's Progress, scheduled to be released in 2009.

A children's animation series titled The Pilgrim's Progress is set to be produced by Cliff McDowell, scheduled to be released in 2010.^{[dated info]}

See also[link]

• John Bunyan Museum – museum dedicated to Bunyan on the same site as his former church
• Elstow Moot Hall - a medieval market house in Bunyan's birthplace, now a small museum dedicated to his life and works
• English Dissenters
• John Edwards (1700?-1776) - translator of Pilgrim's Progress

Videography[link]

John Bunyan: Journey of a Pilgrim (2007) – documentary.
Torchlighters: The John Bunyan Story (2007) – animated DVD for children ages 8–12.

References[link]

	Christianity portal
	Biography portal
	Saints portal

External links[link]

Wikiquote has a collection of quotations related to: John Bunyan

Wikisource has original works written by or about: John Bunyan

Wikimedia Commons has media related to: John Bunyan

• Biography of Bunyan
• Bunyan Meeting Free Church Bedford
• John Bunyan Museum Bedford
• Moot Hall Elstow – Museum specialising in 17th C life and John Bunyan
• International John Bunyan Society
• Bunyan Ministries.org Large Bunyan Resource site
• Works by John Bunyan at Project Gutenberg
• Writings of Bunyan at the Christian Classics Ethereal Library.
• Complete works online
• John Bunyan Online Online Bunyan Archive.
• Acacia John Bunyan Online Library
• Anthology of English Literature
• International Literary Quarterly
• Glimpses of Christian History
• Books by Bunyan Sword of the Lord Publishers

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