The journey disciplined and dirtied the body, exposed the travellers to danger and death, and denied their normal comforts.
Researchers have made a remarkable discovery of a stained glass panel picturing pilgrims travelling by horse and on foot to visit the tomb of archbishop Thomas Becket in Canterbury Cathedral. The newly discovered stained glass panel dates to the mid 1180s, less than twenty years after Becket’s death.
We look at medieval and modern pilgrimage in this issue, from the perils of travel, to the popular destinations, to souvenirs and salvation.
The canonical definition of crusades as penitential pilgrimages meant that most expeditions during the first century of the movement included large numbers of non-combatants, which caused significant problems with regard to discipline and logistics.
From the twelfth century onwards, various sites in Provence became associated with Mary Magdalene and her family, creating a pilgrimage “land” for those who wanted to see and experience their post-biblical lives.
This paper discusses the Centre for the Study of Christianity & Culture’s recently completed a three-year AHRC funded research project, ‘Pilgrimage and England’s Cathedrals, past and present’.
This article offers a reconstruction of a chapel, set up in England in the 1470s to commemorate a pilgrimage to the Holy Land. The reconstruction follows information drawn from the founder’s will.
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.
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?
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.
This is my summary of a paper given at the Institute of Historical Research at the University of London.
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.