What was pilgrimage like in the Middle Ages? Do modern day routes faithfully retrace the steps of long ago pilgrims? How has pilgrimage changed over the course of hundreds of years? Tourist? Pilgrim? Or both? What is the meaning of pilgrimage today?
William Wey, a 15th century pilgrim, gives his travel tips for those going to medieval Jerusalem.
Crusaders, Pilgrims, and Relics – Bearers of the Cross: Material Religion in the Crusading World 1095-1300
The Museum of the Order of St. John is hosting a series of events and talks to promote their project: Bearers of the Cross: Material Religion in the Crusading World 1095-1300.
A documentary about the famous pilgrimage route from the Middle Ages
This paper appraises place pilgrimage to Jerusalem in two late-medieval English texts: The Itineraries of William Wey and The Book of Margery Kempe.
Of the four medieval #placestosee in Lisbon, Jerónimos Monastery, Mosteiro dos Jerónimos, was my favourite. The monastery is located in Belém, a suburb of Lisbon, that is famous for the 16th century monastery, as well as for its world famous pastry shop, Pastéis de Belém…
For medieval people, faith was more than just an abstract idea, it was tangible in the works they made to glorify God, and the relics they could see with their own eyes. An integral part of this tangible form of faith was the pilgrimage: a spiritual journey to visit a holy site.
All of us who have made pilgrimages to Santiago de Compostela in Galicia in northwest Spain – three for me – are often reminded of their visits by the souvenirs they bring home.
To what extent was the Mediterranean terra incognita to the inhabitants of the fringes of northwestern Europe – Gaels and Scandinavians – in the central Middle Ages?
Dr. Pick discusses how she wrote and published a historical novel and the connection between academic writing and writing for a broader audience.
During the Anglo-Saxon era in England, there were many pilgrims to Rome. A community existed in Rome where these pilgrims would stay called the Schola Anglorum or Schola Saxonum.
For a proper understanding of the actions of men in the past it is necessary to have some idea of how they conceived the world and their place in it, yet for the medieval period there is a serious inbalance in the sources.
In March of 1208, Pope Innocent III preached the Albigensian Crusade. The crusade, which covered an area from Agen to Avignon and the Pyrenees to Cahors, initiated a new phase in the already strained relationship between the Catholic Church and the Languedoc.
A much more general question, one that extends beyond the geographic confines of the Limousin and the period between 27 December 1095 and 15 August 1096 is why an individual choose to confront any of these difficulties at all. Why did they go?
“Viking” Pilgrimage to the Holy Land fram! fram! cristmenn, crossmenn, konungsmenn! (Oláfs saga helga, ch. 224.)
The Viking predilection for travel and adventure made it easy for Christianized Scandinavians to adopt the idea of pilgrimage. It was, after all, not entirely unlike their own secular tradition of going a-viking.
For the last two centuries, Leiðarvísir has been the subject of great interest by scholars from a variety of disciplines: not only Old Norse scholars, but also historians, geographers, toponymists and scholars of pilgrimage have studied and analysed this work.
A report released earlier this month has revealed the ways medieval pilgrims would travel to the one of Scotland’s most holiest sites.
The importance of Jerusalem as a holy city for Christians serves as a starting point for understanding the motivations of eleventh-century pilgrims.
This essay deals with the tradition of the revelation of Purgatory to St. Patrick on Station Island in Lough Derg, whose popularity is testified not only in literary texts in the various languages of Medieval Europe but also in a unique work of art in the convent of the Sisters of Saint Clair at Todi, Umbria
Popular critical opinion favors reading the pilgrim Knyght of Chaucer’s The Canterbury Tales as the representative of the idealized chivalric knight; however, the pilgrim Knyght bears the hallmark of the early professional soldier that began to evolve as early as the eleventh century.
Holy War and the home front : the crusading culture of Berry, France in the eleventh through thirteenth centuries
Le Berry, in the geographical centre of France, developed its own “crusading culture” that both affected the ideas of the people living there and effected new institutions and traditions in that society pertaining to the crusades.
A medieval design based in Sacred Geometry principles, this unicursal path through concentric circles is a metaphorical container for spiritualjourneying.
In the early and high Middle Ages, an introspective religiosity was predominant and supported by Benedictine and Cistercian monks; thus, pil- grimages to holy places were neither as popular nor practiced as they were in the period from the late Middle Ages onwards.