Tom Holland will draw on experiences of reading Chaucer and undertaking pilgrimages during and after the pandemic.
The inaugural issue of Eventum: A Journal of Medieval Arts and Rituals has been released. Based out of the Centre for Medieval Arts and Rituals (CeMAR) of the University of Cyprus it will be an open-access journal. pilgri
My argument is that the earliest Western type of Holy Land map was formulated in a purely religious context — not in relation to the Crusader enterprise and ideology — and that this type of map was a pure devotional image.
Translations of three texts from the twelfth century which relate pilgrimages to Jerusalem and the Holy Land. Saewulf was English, while John of Wurzburg and Theoderic were both Germans. They offer interesting insights into how Jerusalem and the Near East region changed in the aftermath of the First Crusade.
Pilgrimage, alms begging, and journeys to obtain scriptures or relics: life on the road was a reality for many monks in medieval China. So what kind of things did they take with them, according to popular depictions?
The interesting thing about wearing your pilgrim’s badge on your hat is that you can’t see it yourself: it won’t be a visual reminder for you of your spiritual journey, but it will be a visual reminder for everyone else.
‘He who visits Santiago but not San Salvador visits the servant but not the Lord’
Catrien Santing explores the concept of hospitality business within the context of sincere charity one side and the earning of money on the other.
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?