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And I schal telle you what the pilgrimes alle don. Whan that a man wole faren for the firste sythe (time) to the Holy Cytee, he schaveth his heed and his browes,Shaving the head and brows was probably purificatery in this connection. See Plutarch, Isis and Osiris, 4. and after that, he sacrificeth a schep; and than he kerveth it and eteth it alle, saf only the flees that he leyeth on the erthe and kneleth ther on, and taketh the bestes feet and heed and putteth upon his owne heed. Ther with alle he preyeth, askynge that this present sacrifise be resceyved and behotynge (promising) a grettere that nexte sythe.By this procedure the worshipper seems clearly to indicate that the sacrificed sheep is a substitute for himself; it is so understood by Frazer, Folklore, i, 414, 425-428. What the worshipper says and does is equivalent to: “Take “ this poor offering in my stead, part for part; myself I will offer next time,” In Schrader-Zimmern, p. 597, a cuneiform inscription is cited that concerns such a vicarious sacrifice: "The lamb, the substitute for a man, the lamb he gives for the man’s life; the head of the lamb he gives for the head of the man,” etc. For another view, see Robertson Smith, Rel. of the Semites, p. 438. And whan alle this is atte ende, he putteth a gerlond on his owne heed and on the hedes of his felawes that wolle gon that ilke pilgrimage. Thanne levynge his owne contree he doth iorney; and he useth cold watre bothe for to wasschen with and to drynken, and slepeth alle weyes on the erthe; for he ne may not liggen in no maner bedde un to tyme that his pilgrimage be fulfilled and he be comen ayen to his owne contree.Psalm 132, 3; cf, Robertson Smith, Rel. of the Semites, 481 sqq.
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And in the Holy Cytee he is reseeyved of an hoste that he knoweth not propurly. For certeyne men in that place ben apoynted unto everyche cytee as hostes, and dyverse kynredes han this office of linage. And Assuryens clepen tho men Maistres be cause thei techen hem everyche thing.
