A chapter in Military and Religious Life in the Middle Ages and at the Period of the Renaissance| BOOKS

Pilgrimages in the Middle Ages

Pilgrimages, devout journeys to sacred places, formed a central aspect of religious life throughout the Middle Ages and into the Renaissance, with their roots firmly established in the early days of Christianity.

The sepulchre, which the resurrection had robbed of its prey, served as the initial object of veneration for the faithful. Saint Paul set the precedent for pilgrimages to holy sites, an example that countless believers would later follow.

Early Christian Pilgrimages

During the third and particularly the fourth centuries, Christian men and women from diverse nations undertook journeys to the sites mentioned in the Gospel, from the stable at Bethlehem to the Calvary of Golgotha.

Prominent figures of this era who engaged in such pious travels included Saint Hilarius, Saint Basilius the Great, and his brother Saint Gregory of Nyssa, the latter having documented his observations of visitors to Jerusalem.

Saint Jerome also made the solemn pilgrimage with Scriptures in hand, often accompanied by learned theologians such as Porphyrius, Bishop of Gaza, and Rufinus of Aquileia, as well as saintly and erudite women like Melanie, Paula, Fabiola, and Eustochia.

Evidence of these early pilgrimages can be found in inscriptions etched onto the tombs of martyrs within the Catacombs. The worship of martyrs is exemplified by the martyrdom of Saint Ignatius during Trajan's reign in Rome, where courageous Christians risked their lives to gather his Relics.

The influx of pilgrims to major centres such as Rome and Jerusalem became so substantial by the late fourth and fifth centuries that formal rules of discipline became necessary to manage this widespread devotion.

The Role of Martyrs and Relics

From the ninth to the eleventh centuries, the discovery and disinterment of saints' bodies became prevalent, leading to their solemn removal and the establishment of monasteries, oratories, and churches in their honour.

This period also saw the institution of anniversary festivals and a multitude of private devotions centred not only on relics but also on Icons. Miraculous images of the Virgin Mary, often believed to be copies of a painting attributed to St. Luke, were common in Italy, Spain, the Mediterranean islands, and many southern French provinces.

While less frequent in western Europe, Belgium, Germany, and Ireland, these images, such as the Notre-Dame de Luxembourg, were held in equal veneration. Such images were particularly widespread in Hungary, Poland, and of course the Orthodox East.

Preaching, when combined with grand religious ceremonies and visible acts like pilgrimages, proved highly effective in guiding and restraining a populace prone to disorder and susceptible to plunder.

Pilgrimages fostered connections between previously hostile groups.

The perceived presence of saints, whose deeds were recounted from pulpits and whose miracles were believed to be renewable through fervent prayer, led to cures near shrines and tombs. This, in turn, continuously increased the number of pilgrims, helping priests to regain their moral authority.

Pilgrims' Support and Charitable Institutions

Every church, abbey, and chapel functioned as an open refuge for pilgrims, ensuring they received hospitality at all times, often relying on alms for sustenance as a form of penance.

Charitable efforts were dedicated to sheltering and feeding these travellers, who frequently returned from their journeys ill, weakened, and impoverished, yet rich in indulgences, consolations, and relics.

During the eighth and ninth centuries, numerous hospitable houses were constructed along major routes connecting France with Italy and Spain, and Spain with the German territories.

The establishment of lazar-houses (lazarettos), which began in the fifth century, was initially a sanitary measure to combat leprosy, a severe and incurable illness often seen as divine punishment. These lazar-houses proliferated in the West as contact between Europe and the East increased.

Many Hôtels-Dieu, religious asylums, were also founded around this time, often located near cathedral churches. The Order of Mercy, established by St. Nolasque around 1256, dedicated itself to the ransoming of captives. Similarly, the Order of St. Lazarus, despite its military role in the Holy Land, consistently maintained its charitable character in Europe, tending to lepers and other infirm individuals.

The Crusades and Pilgrimages

The Crusades themselves were essentially an expanded form of pilgrimages to the Holy Land. Behind the armed forces, an unorganised multitude of infirm pilgrims, women, children, and elderly individuals, led by priests in their vestments, followed.

This phenomenon necessitated the creation of numerous receiving-houses along the routes to Palestine. These establishments, supported and managed by various religious and military orders, offered accommodation and assistance to weary and sick pilgrims, facilitating their journeys.

King Louis, regarded as a model pilgrim, amassed numerous relics during his campaigns between 1248 and 1270. These were brought back to France as trophies, presented to ancient and revered churches, or housed in newly constructed sanctuaries, such as the Sainte Chapelle in Paris, specifically built for their reception.

Challenges and Societal Impact

The sheer volume of pilgrims, especially towards the end of the fourth century, necessitated regulatory measures, as it was challenging to differentiate genuine pilgrims from vagabonds who sometimes adopted pious disguises to rob wealthier travellers. Instances of devotion degenerating into superstition were also observed.

Despite these challenges, the Crusades, viewed as larger-scale pilgrimages, profoundly influenced Western societies.

They contributed to the suppression of servitude, the establishment of free towns, the alienation and division of feudal lands, and the expansion of the communal system.

Nobles curtailed their private feuds, Chivalry gained a more formal and sacred character, and judiciary duels declined. Religious orders proliferated, and charitable institutions were widely established.

The overall effect was a greater enlightenment of minds, a softening of manners, and a notable expansion in science, art, and literature, drawing upon Greek and Arabian knowledge in law, natural history, philosophy, and mathematics. A new poetic literature emerged from troubadours, minstrels, and minnesingers, while fine arts such as architecture, painting, sculpture, and embroidery also saw significant development.