In Chaucer‚Äôs famous opening line to the Canterbury Tales, ‚ÄėAprille with his shoures soote‚Äô (April with its sweet showers) was the time when people longed to set off on their travels. Of course, holidays as we know them were not enjoyed by medieval folk. The word itself comes from ‚ÄėHoly Days‚Äô in the Church calendar, when a break from daily routine usually involved praying and fasting, not sunbathing and drinking cocktails on the beach. But people have always enjoyed visiting new places, and so pilgrimages were a popular way of taking a break at the same time as showing piety and atoning for one‚Äôs sins ‚ÄĒ a great all-inclusive package!
One medieval pilgrim was St Roch, who tended plague victims. He is usually pictured in typical pilgrim‚Äôs garb, with the staff, scrip or bag and shell (the symbol of Santiago and all pilgrims) on his hat. When he caught the plague himself, he was healed by a hunting dog who licked his wounds and brought him bread.
Miniature of Roch, showing a plague-spot on his thigh, with an angel and a dog holding a loaf, from the Prayer-book of Joanna of Ghistelles, Ghent, c. 1516: Egerton MS 2125, f. 209v
Instead of backpacking in Thailand, booking a package holiday to the Costa Brava or braving the traffic jams to the English seaside, medieval pilgrims headed for Palestine, northern Spain or Kent. Some of the leading destinations for English pilgrims were Jerusalem, Santiago de Compostela and Canterbury.
Pilgrimage to the Holy Land
The holy places in Palestine were the ultimate destination for medieval Christian pilgrims, although the journey could be arduous. Margery Kempe, the famous English mystic, travelled from Norfolk to Jerusalem and Rome in 1413‚Äď15, as recounted in her autobiography. Even kings could be pilgrims, including Louis IX of France: when on crusade to the Holy Land in 1251, he went on a pilgrimage from Acre to Nazareth on the Feast of the Annunciation.
Travellers to distant places needed maps. This plan of Jerusalem is found in a book of maps and sea charts, produced in Venice. It shows the holy sites including David's Tower, the Holy Sepulchre, Calvary, Pilate's house, St Anne's house and the Temple of Solomon.
Plan of Jerusalem in Pietro Vesconte‚Äôs book of charts, maps and plans, Venice, c. 1331: Add MS 27376*
Pilgrimage to Santiago de Compostela
This city in northern Spain is believed to be the resting place of St James, one of the twelve apostles. According to legend, James went to Spain to spread the Gospel before returning to Jerusalem, where he was beheaded. His friends placed his head and body in a boat, which miraculously carried them to the Galician coast. After suffering trials and persecutions at the hands of local pagans, they finally buried his remains on a hill (now the site of the famous cathedral of Santiago), where they lay forgotten for many centuries. The cult of St James was revived in the 7th and 8th centuries when Christianity in Spain was under threat from Muslim expansion. St James allegedly appeared in a dream to Charlemagne, urging him to liberate his tomb from the Moors and showing him the direction to follow by the Milky Way: the name Compostela is believed to derive from the Latin campus stellae (field of stars).
Charlemagne pointing the way to Spain, from the Chroniques de France, Paris, 1st half of the 14th century: Royal MS 16 G VI, f. 166r
The first known pilgrim to Santiago de Compostela was Gotescalc, bishop of Puy in France, who visited the shrine in 950. The Empress Matilda, granddaughter of William the Conqueror, went on pilgrimage there in 1097. By the 12th century, half a million pilgrims were travelling from as far as Scandinavia, England and southern Italy, and hospitals, hostels, roads and bridges had been built to accommodate them. A pilgrims‚Äô guide, the Liber Sancti Iacobi, was produced, listing the towns along the way, providing useful phrases in Basque to use when travelling through that region, and warning pilgrims against certain local foods and customs.
St James, in the Liber Sancti Jacobi, Santiago?, 1st half of the 14th century: Add MS 12213, f. 3v
The Camino de Santiago is now a very popular pilgrimage route, with many walking from St Jean Pied de Port in the Pyren√©es, a journey of six weeks. Getting there and back is much easier than in the Middle Ages, when most people walked or rode on horseback. The ‚ÄėCamino Ingles‚Äô (English Way) has starting points at the ports of La Coru√Īa and Ferrol, where medieval pilgrims arrived by boat from Britain.
Pilgrimage to Canterbury
Pilgrims came from all corners of Europe to worship at Canterbury Cathedral, where Archbishop Thomas Becket was murdered by four knights on the evening of 29 December 1170. In this compilation of Becket‚Äôs letters, accompanied by John of Salisbury's account of his life and death, is an image showing the martyrdom in four narrative scenes. The upper two depict Becket at table, being told of the knights' arrival. The lower sections show Becket‚Äôs martyrdom in the church and the later veneration of his shrine by four kneeling figures.
The martyrdom of Thomas Becket, England, 4th quarter of the 12th century: Cotton MS Claudius B II, f. 341r
Chaucer‚Äôs pilgrims travelled from Southwark in London to Becket‚Äôs shrine at Canterbury. The routes from London and Winchester remain popular with modern pilgrims, passing through the Sussex and Kent countryside.
Pilgrims on the road to Canterbury, from John Lydgate‚Äôs Prologue of the Siege of Thebes, London, c. 1457‚Äď1460: Royal MS 18 D II, f. 148r
Many people like to watch travel programmes on television, seeing places we may never visit. Some people were unable to go on pilgrimage, but they could make a spiritual journey using guides or maps. Numerous medieval versions of the allegorical pilgrimage were written for this purpose, where the pilgrim had to overcome various obstacles to reach the final goal of spiritual fulfilment. In this French text, the pilgrim is guided by the lady Grace-Dieu.
The pilgrim is given his bag by Grace-Dieu, from Guillaume Deguilleville, Les Trois P√®lerinages, France, c. 1400: Add MS 38120, f. 28r
Matthew Paris‚Äôs famous itinerary of the route to Jerusalem is considered to be a guide for a spiritual rather than a real journey from London to the Holy Land, as he does not provide distances or practical details. As far as we know, Matthew never made the journey himself, instead learning of the route from travellers who passed through St Albans Abbey in the 13th century. The first part of his plan shows the journey from London in the lower left-hand column to Dover and then, in the right-hand column, from Boulogne-sur-Mer on the French coast to Beauvais. Each place is one day‚Äôs journey from the preceding one.
Section of an illustrated itinerary to Jerusalem, from London to Beauvais, St Albans, 1250s: Royal MS 14 C VII, f. 2r
In the medieval world, animals also went on pilgrimage. Here is an example from the Smithfield Decretals.
A rabbit shooting at a dog who is dressed as a pilgrim, from the glossed Decretals of Gregory IX (the 'Smithfield Decretals'), Toulouse?, late 13th or early 14th century: Royal MS 10 E IV, f. 57v
In this collection of animal tales in German, a fox, having grown old and setting off on a pilgrimage, refuses the companionship of the watch-dog, wild ass, bear, lion, peacock, wolf, pig and mule. Instead, he chooses to travel with the panther, ape, lamb, hare, hedgehog, ox, the young hound and the ant (let‚Äôs hope someone offers the ant a ride!).
A fox choosing its companions for a pilgrimage, from Ulrich von Pottenstein, Spiegel der Weisheit, Salzburg, c. 1430: Egerton MS 1121, f. 36r
Follow us on Twitter @BLMedieval