Margery travels from Jerusalem back to Venice by ship. Though she does not mention the length of their journey, she notes that many of her companions were very ill. Margery does not describe the conditions of the ship or other travel difficulties that might have inflicted this illness, though she does bring this situation back to her relationship with God, saying that he assured her no one would die if they were on the same ship as her. By sharing this message from God, Margery frames herself as a favorite or someone special in the eyes of God. Upon arriving in Venice, Margery’s companions abandon her, saying “they would not go with her for a hundred pounds” (111). This comment from her fellow pilgrims expresses the frustration and tiredness Margery’s travel companions felt after traveling with her for so long.

Margery states that God tells her that he will make sure she arrives in Rome and then England safely if she wears white clothes. Margery responds “’If you are the spirit of God that speaks in my soul, and I may prove you to be a true spirit through counsel of the church, I shall obey your will; and if you bring me to Rome in safety, I shall wear white clothes, even though all the world should wonder at me, for your love” (112). This response is interesting because Margery’s phrasing “If you are the spirit of God” implies that she is not fully sure that God is speaking to her at this moment. As a woman with many children, Margery wearing white clothes (indicative of virginity and purity) would have been seen as blasphemous. Therefore, Margery’s insistence that the voice of God told her to wear white could have been perceived as her actually being spoken to by the voice of the devil. By setting up this condition where she must arrive safely in Rome before wearing white, Margery will be able to provide proof that it is God speaking to her upon her safe arrival (and then will be justified for wearing white).

Margery then meets an Irish man of around fifty years old with an old broken back (named Richard). She recalls her confessor telling her that when all her companions abandon her, God will provide a broken-backed man to escort her. Margery tells Richard to guide her to Rome, and he responds with “No, ma’am” and a list of fears: they have no weapons, they could be robed, and Margery could be taken away from him and raped. Richard’s concerns emphasize the dangers of travel during this time, and the heightened risk (of being raped) that Margery faces due to being a woman. Margery responds  that God will look after them and she will give him two nobles. He agrees, suggesting that either Margery’s connection to God or the promise of two nobles (or both) are very convincing.

Once they set off, Margery describes coming across two Grey Friars and a woman “that came with them from Jerusalem” (113). As Margery previously describes being abandoned and alone, it is likely that this trio sailed on the same ship as her to Venice, and they were then separated up until this point. Margery describes the woman as having an ass which bears a chest containing an image of the lord. Margery writes that she travels with this trio while Richard returns to his occupation (begging), but he returns every morning and evening. The logistics of this situation are very confusing and Margery does not care to elaborate (does Richard only beg once they have stopped at a city?– otherwise, it would be unlikely he could stay caught up with the group).

Margery describes that though she does not speak the same language as the trio, they provide her with food, drink, and lodgings, and therefore she prays for them. This language barrier suggests that Margery is able to form connections with people, regardless of linguistic and cultural differences, through a shared dedication to religion. Margery writes that when the group arrives at fine cities, they place the image of the lord in the laps of respectable wives. Margery is moved to tears by the wives’ devotion. She writes that “When these good women saw this creature weeping… so astonishingly and so powerfully… they arranged a good soft bed and laid her upon it, and comforted her” (114). Here, Margery (as usual), depicts her weeping (and therefore the strength of her faith in God) as unique and incredible. This kind treatment of Margery, despite her language barrier with these women, once more demonstrates her ability to make connections with people through shared devoutness. However, it is also possible that because of the language barrier, these women did not understand Margery’s tears, and were simply concerned for her well-being.

Ultimately, Margery’s focus on herself, her relationship with God, and how other people perceive her suggest that she is attempting to record her own (or something like a) hagiography. She consistently depicts herself as having a more powerful connection to God than those around her, and further describes suffering for God. Interestingly, in this section Margery also demonstrates that while her devotion to God is often insufferable to those spending long periods of time with her, this connection to God can also convince people to help her and provide for her on her journey (regardless of language/cultural barriers).