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(Middle English,pilgrime, Old French,pelegrin, derived from Latinperegrinum, supposed origin,per andager—withidea of wandering over a distance).
Pilgrimages may be defined as journeys made to some place with the purpose of venerating it, or in order to ask there forsupernatural aid, or to discharge some religiousobligation.
Theidea of a pilgrimage has been traced back by some (Littledale in "Encycl. Brit.", 1885, XIX, 90; "New Internat. Encyc.", New York, 1910, XVI, 20, etc.) to the primitive notion of localdeities, that is, that the divine beings who controlled the movements of men and nature could exercise that control only over certain definite forces or within set boundaries. Thus the river gods had no power over those who kept away from the river, nor could the winddeities exercise any influence over those who lived indeserts or clearings or on the bare mountain-side. Similarly there were gods of the hills and gods of the plains who could only work out their designs, could only favour or destroy men within their own locality (1 Kings 20:23). Hence, when some man belonging to a mountain tribe found himself in the plain and was in need of divine help, he made a pilgrimage back again to the hills to petition it from his gods. It is therefore the broken tribesmen who originate pilgrimages.
Without denying the force of this argument as suggesting or extending the custom, for it has been admitted as plausible by distinguishedCatholics (cf. Lagrange, "Etudes sur les relig. sémit., VIII, Paris, 1905, 295, 301), we may adhere to a less arbitrary solution by seeking its cause in the instinctive notion of the human heart. For pilgrimages properly so called are made to the places where the gods or heroes were born or wrought some great action or died, or to the shrines where the deity had already signified it to be his pleasure to work wonders. Once theophanies are localized, pilgrimages necessarily follow. The Incarnation was bound inevitably to draw men acrossEurope to visit the Holy Places, for the custom itself arises spontaneously from the heart. It is found in allreligions. The Egyptians journeyed to Sekket's shrine atBubastis or to Ammon'soracle atThebes; the Greeks sought for counsel from Apollo at Delphi and for cures from Asclepius at Epidaurus; the Mexicans gathered at the huge temple of Quetzal; thePeruvians massed in sun-worship atCuzco and theBolivians in Titicaca. But it is evident that thereligions which centered round a single character, be he god orprophet, would be the most famous for their pilgrimages, not for any reason of tribal returns to a central district where alone the deity has power, but rather owing to the perfectly natural wish to visit spots made holy by the birth, life, or death of the god orprophet. HenceBuddhism andMohammedanism are especially famous in inculcating this method of devotion. Huge gatherings of people intermittently all the year round venerate Kapilavastu where GaukamaGaukama Buddha began his life, Benares where he opened his sacred mission, Kasinagara where he died; and Mecca and Medina have become almost bywords in English as the goals of long aspirations, so famous are they for their connexion with theprophet of Islam.
Granting then this instinctive movement ofhumannature, we should expect to find that inChristianityGod would Himself satisfy the craving He had first Himself created. The story of His appearance on earth in bodily form when He "dwelt amongst us" could not but be treasured up by His followers, and each city and site mentioned became a matter of grateful memory to them. Then again the more famous of His disciples, whom we designate assaints, themselves began to appeal to the devotion of their fellows, and round the acts of their lives soon clustered a whole cycle ofvenerated shrines. Especially would this be felt in the case of themartyrs; for their passion and death stamped more dramatically still the exact locality of their triumph. Moreover, it seems reasonable to suppose that yet another influence worked to the same end. There sprang up in the early Church a curious privilege, accorded to dyingmartyrs, of granting the remission of canonical penances. Nodoubt it began through a generous acceptance of the relation ofSt. Stephen toSt. Paul. But certain it is that at an earlydate this custom had become so highly organized that there was alibellus, or warrant of reconciliation, a set form for the readmittance of sinners toChristian fellowship (Batiffol, "Etudes d'hist. et de théol. posit.", I, Paris, 1906, 112- 20). Surely then it is not fanciful to see how from this came a further development. Not only had themartyrs in their last moments this power of absolving fromecclesiastical penalties, but even after their deaths, theirtombs and the scenes of theirmartyrdom were considered to be capable also—if devoutlyvenerated—of removing the taints and penalties ofsin. Accordingly it came to be looked upon as a purifying act to visit the bodies of thesaints and above all the places whereChrist Himself had set the supreme example of a teaching sealed with blood.
Again it may be noted how, when the penitential system of theChurch, which grouped itself round the sacrament of the confessional, had been authoritatively and legally organized, pilgrimages were set down as adequate punishments inflicted for certain crimes. The hardships of the journey, the penitential garb worn, the mendicity it entailed made a pilgrimage a real and efficient penance (Beazley, "Dawn of Modern Geography", II, 139; Furnival, "The Stacions of Rome and the Pilgrim's Sea Voyage", London, 1867, 47). To quote a late text, the following is one of the canons enacted under King Edgar (959-75): "It is a deep penitence that alayman lay aside his weapons and travel far barefoot and nowhere pass a second night and fast and watch much andpray fervently, by day and by night and willingly undergo fatigue and be so squalid that iron come not on hair or on nail" (Thorpe, "Ancient Laws", London, 1840, 411-2; cf. 44, 410, etc.). Another witness to the real difficulties of the wayfaring palmer may be cited from "Syr Isenbras", an early English ballad:–
"They bare with them no maner of thynge
That was worth a farthynge
Cattell, golde, ne fe;
But mekely they asked theyre meate
Where that they myght it gette.
For Saynct Charyte."
(Uterson, "Early Popular Poetry", I, London, 1817, 83). And the Earl of Arundel of a later date obtainedabsolution for poaching on thebishop's preserves at Hoghton Chace only on condition of a pilgrimage to the shrine of St. Richard ofChichester ("Archæologia", XLV, 176; cf.Chaucer, "Works", ed. Morris, III, 266). And these are but late descriptions of a practice of penance which stretches back beyond the legislation of Edgar and the organization of St. Theodore to the sub-Apostolic age. Finally a last influence that made the pilgrimage so popular a form of devotion was the fact that it contributed very largely to ease thesoul of some of its vague restlessness in an age when conditions of life tended to cramp men down to certain localities. It began to be looked upon as a real help to the establishment of a perfectly controlled character. It took its place in themedieval manuals ofpsychology. So John de Burg in 1385 (Pupilla oculi, fol. LXII), "contra acediam, opera laboriosa bona ut sint peregrinationes ad loca sancta."
In a letter written towards the end of the fourth century by Sts. Paula and Eustochium to the Roman matron Marcella, urging her to follow them out to the Holy Places, they insist on the universality of the custom of these pilgrimages to Palestine:—"Whosoever is noblest in Gaul comes hither. And Britain though divided from us yet hastens from her land of sunset to these shrines known to her only through the Scriptures." They go on to enumerate the various nationalities that crowded round these holy places,Armenians,Persians, Indians,Ethiopians, and many others (P.L., XXII; Ep. xlvi, 489-900). But it is of greater interest to note how they claim for this custom a continuity from Apostolic days. From theAscension to their time,bishops,martyrs,doctors, and troops of people, say they, had flocked to see the sacred stones of Bethlehem and of wherever else the Lord had trod (489). It has been suggested that this is an exaggeration, and certainly we can offer noproof of any such uninterrupted practice. Yet when the first examples begin to appear they are represented to us without a word of astonishment or a note of novelty, as though people were already fully accustomed to like adventures. Thus inEusebius, "History" (tr. Crusé, London, 1868, VI, xi, 215), it is remarked of Bishop Alexander that "he performed a journey from Cappadocia to Jerusalem in consequence of avow and the celebrity of the place." And the date given is also worthy of notice, 217. Then again there is the story of the two travellers of Placentia, John and Antoninus the Elder (Acta SS., July, II, 18), which took place about 303-4. Of course with the conversion of Constantine and the visit to Jerusalem of theEmpress St. Helena the pilgrimages to the Holy Land became very much more frequent. The story of the finding of the Cross is too well known to be here repeated (cf. P.L., XXVII, 1125), but its influence was unmistakable. The first church of the Resurrection was built by Eustathius the Priest (loc. cit., 1164). But the flow of pilgrimages began in vigour four years after St. Helena's visit (Acta SS., June, III, 176; Sept., III, 56). Then the organization of theChurch that partly caused and partly resulted from theCouncil of Nicæa continued the same custom.
In 333 was the famous Bordeaux Pilgrimage ("Palestine Pilgrim Text Society", London, 1887, preface and notes by Stewart). It was the first of a whole series of pilgrimages that have left interesting and detailed accounts of the route, the peoples through which they passed, the sites identified with those mentioned in the Gospels. Another was the still better-known "Peregrinatio Silviæ" (ed. Barnard, London, 1891, Pal. Pilg. Text Soc.; cf. "Rev. des quest. hist." 1903, 367, etc.). Moreover, the whole movement was enormously increased by the language and action ofSt. Jerome whosepersonality at the close of the fourth century dominated East and West. Slightly earlierSt. John Chrysostom emphasized the efficacy in arousing devotion of visiting even the "lifeless spots" where thesaints had lived (In Phil., 702-3, in P.G., LXII). And his personallove of St. Paul would have unfailingly driven him toRome to see thetomb of the Apostles, but for the burden of his episcopal office. He says ("In Ephes. hom. 8, ii, 57, in P.G., LXII), "If I were freed from my labours and my body were in sound health I would eagerly make a pilgrimage merely to see the chains that had held him captive and theprison where he lay." While in another passage of extraordinary eloquence he expresses his longing to gaze on the dust of the great Apostle, the dust of the lips that had thundered, of the hands that had been fettered, of the eyes that had seen theMaster; even as he speaks he is dazzled by the splendour of themetropolis of the world lit up by the glorioustombs of the twin prince Apostles (In Rom. hom. 32, iii, 678, etc., in P.G., LX). Nor in this is he advocating a new practice, for he mentions without comment how many people hurried across the seas to Arabia to see and venerate the dunghill of Job (Ad pop. Antioch. hom. 5, 69, in P.G., XLIX).St. Jerome was cramped by no such officialduties as had kept St. Chrysostom to hisdiocese. His conversion, following on the famous vision of his judgment, turned him from his studies ofpagan classics to the pages ofHoly Writ, and, uniting with his untiring energy and thoroughness, pushed him on to Palestine to devote himself to the Scriptures in the land where they had been written. Once there the actual Gospel scenes appealed with supreme freshness to him, and on his second return fromRome his enthusiasm fired several Roman matrons to accompany him and share his labours and his devotions. Monasteries andconvents were built and a Latin colony was established which in later times was to revolutionizeEurope by inaugurating theCrusades.
From the Holy Land the circle widens toRome, as a centre of pilgrimages.St. Chrysostom, as has been shown, expressed his vehement desire to visit it. And in the early church histories ofEusebius, Zosimus,Socrates, and others, notices are frequent of the journeyings of celebrated princes andbishops of the City of the Seven Hills. Of course the Saxon kings and royalfamilies have made this a familiar thing to us. The "Ecclesiastical History" ofSt. Bede is crowded with references to princes and princesses who laid aside their royal diadems in order to visit the shrine of the Apostles; and the "Anglo-Saxon Chronicle" after his death takes up the same refrain. Then fromRome again the shrines of localsaints begin to attract their votaries. In the letter already cited in which Paula and Eustochium invite Marcella to Palestine they argue from the already established custom of visiting the shrines of themartyrs: "Martyrum ubique sepulchra veneramur" (Ep. xlvi, 488, in P.L., XXII).St. Augustine endeavours to settle a dispute by sending both litigants on a pilgrimage to thetomb ofSt. Felix of Nola, in order that thesaint may somehow or other make some sign as to which party was telling thetruth. He candidly admits that he knows of no suchmiracle having been performed inAfrica, but argues to it from the analogy ofMilan whereGod had made known His pleasure through therelics ofSts. Gervasius and Protasius (Ep. lxxvii, 269, in P.L., XXXIII). Indeed, the veryidea ofrelics, which existed as early as the earliest of thecatacombs, teaches the essential worth of pilgrimages, i.e., of the journeying to visit places hallowed by events in the lives of heroes or of gods who walked in the guise of men (St. Augustine,City of God XXII).
At first a mere question of individual travelling, a short period was sufficient to develop into pilgrimages properly organized companies. Even the "Peregrinatio Silviæ" shows how they were being systematized. The initiators wereclerics who prepared the whole route beforehand and mapped out the cities of call. The bodies of troops were got together to protect the pilgrims. Moreover,Christianalmsgiving invented a method of participation in the merits of a pilgrimage for those unable actually to take part in them; it established hospices along the line (Ordericus Vitalis, "Hist. eccles.", ed. Le Prévost, Suc. hist.France, II, 64, 53; Toulmin Smith, "English Guilds",passim). The conversion of the Hungarians amplified this system of halts along the road; of St. Stephen, for example, we read that "he made the way very safe for all and thus allowed by his benevolence a countless multitude both of noble and common people to start forJerusalem" (Glaber, "Chron.", III, C. I. Mon. Germ. Hist., VII, 62). Thus thesepious journeys gradually harden down and become fixed and definite. They are allowed for bylaws civil andecclesiastical. Wars are fought to insure their safety,crusades are begun in their defence, pilgrims are everywhere granted free access in times alike of peace andwar. By the "Consuetudines" of the canons ofHerefordcathedral we see that legislation was found to benecessary. No canon was to make more than one pilgrimage beyond the seas in his own lifetime. But each year three weeks were allowed to enable any that would to visit shrines within the kingdom. To go abroad to thetomb ofSt. Denis, seven weeks of absence was considered legal, eight weeks to the body ofSt. Edmund atPontigny, sixteen weeks toRome, or to St. James at Compostella, and a year to Jerusalem (Archæol., XXXI, 251-2 notes).
Again in another way pilgrimages were being regarded as part of normal life. In the registers of theInquisition at Carcassone (Waterton, "Pictas Mariana Britannica", 112) we find the four following places noted as being the centres of the greater pilgrimages to be imposed as penances for the graver crimes, thetomb of the Apostles atRome, the shrine of St. James at Compostella,St. Thomas's body atCanterbury, and therelics of the Three Kings at Cologne. Naturally with all this there was a great deal of corruption. Even from the earliest times the Fathers perceived how liable such devotions were to degenerate into an abuse.St. John Chrysostom, so ardent in his praise of pilgrimages, found itnecessary to explain that there was "need for none to cross the seas or fare upon a long journey; let each of us at home invokeGod earnestly and He will hear ourprayer" (Ad pop. Antioch, hom. iii, 2, 49, in P.G., XLIX; cf. hom. iv, 6, 68).St. Gregory Nazianzen is even stronger in his condemnation. He has a short letter in which he speaks of those who regard it as an essential part ofpiety to visitJerusalem and see the traces of the Passion of Christ. This, he says, the Master has never commanded, though the custom is not therefore without merit. But still he knows that in many cases the journey hasproved ascandal and caused serious harm. He witnesses, therefore, both to the custom and the abuse, evidently thinking that the latter outweighed the former (Ep. ii, 1009, in P.G., XLVI). So againSt. Jerome writes to Paulinus (Ep. lxviii in P.L., XXII) to explain, in an echo of Cicero's phrase, that it is not the fact of living inJerusalem, but of living there well, that is worthy of praise (579); he instances countlesssaints who never set foot in the Holy Land; and dares not tie down to one small portion of the Earth Him whomHeaven itself is unable to contain. He ends with a sentence that is by now famous, "et de Hierusolymis et de Britannia æqualiter patet aula cœlestis" (581).
Another well-quoted passage comes from a letter ofSt. Augustine in which he expounds inhappy paradox that not by journeying but by loving we draw nigh untoGod. To Him who is everywhere present and everywhere entire we approach not by our feet but by our hearts (Ep. clv, 672, in P.L. XXXII). For certainly pilgrimages were not always undertaken for the best of motives.Glaber (ed. Prou, Paris, 1886, 107) thinks itnecessary to note of Lethbald that he was far from being one of those who were led to Jerusalem simply from vanity, that they might have wonderful stories to tell, when they came back. Thus, as the centuries pass, we findhumannature the same in its complexity of motives. Its noblest actions are found to be often caused by petty spites or vanity or overvaultingambition; and even when begun ingood faith as a source of devotion, the practices ofpiety at times are degraded into causes of vice. So the author of the "Imitation of Christ?' raises his voice against overmuch pilgrimage-making: "Who wander much are but little hallowed." Now too the words of the fifteenth-century EnglishDominican,John Bromyard ("Summa Prædicantium", Tit. Feria n. 6, fol. 191, Lyons, 1522):—"There are some who keep their pilgrimages and festivals not forGod but for the devil. They whosin more freely when away from home or who go on pilgrimage to succeed in inordinate and foolishlove—those who spend their time on the road inevil and uncharitable conversation may indeed sayperegrinamur a Domino—they make their pilgrimage away fromGod and to the devil."
But the most splenetic scorn is to be found in the pages of that master of satire,Erasmus. His "Religious Pilgrimage" ("Colloquies" ed. Johnson, London, 1878, 11, 1-37) is a terrible indictment of the abuses of his day. Exaggerated nodoubt in its expressions, yet revealing a sufficient modicum of realevil, it is a graphic picture from the hand of an intelligent observer. There is evident sign that pilgrimages were losing in popularity, not merely because the charity of many was growing cold, but because of the excessive credulity of the guardians of the shrines, their overwrought insistence on the necessity of pilgrimage-making, and the fact that many who journeyed from shrine to shrine neglected their domesticduties. These three evils are quaintly expressed in the above mentioned dialogue, with a liberty of speech that makes one astonished atRome's toleration in the sixteenth century. With all these abusesErasmus saw how the spoiler would have ready to hand excuses for suppressing the whole system and plundering the most attractive treasures. The wealth might well be put, he suggested, to other uses; but theidea of a pilgrimage contained in it nothing opposed to the enlightened opinions of thisprophet of "sweet reasonableness". "If any shall do it of their own free choice from a great affection topiety, I think they deserve to be left to their own freedom" (op. cit., 35). This was evidently the opinion also ofHenry VIII, for, though in the Injunctions of 1536 and 1538 pilgrimages were to be discouraged, yet both in thebishop's book (The Institution of the Christian Man, 1537) and the king's book (The Necessary Doctrine and Erudition of the Christian Man, 1543), it is laid down that the abuse and not the custom is reprehensible. What they really attack is the fashion of "putting differences between image and image, trusting more in one than in another" (cf. Gairdner, "Lollardy and the Reformation", II, London, 1908, IV, ii, 330, etc.). All this shows how aliveChristendom has been to evils whichReformers are forever denouncing as inseparable fromCatholicism. It admits the danger but does not allow it to prejudice the good use ("Diayloge of Syr Thomas More", London, 1529). Before dealing with each pilgrimage in particular one further remark should be made. Though not properly included under a list of abuses, a custom must be noted of going in search of shrines utterly at haphazard and without any definite notion of where the journey was to end (Waterton, "Pict. Mar. Britt.", London, 1879, III, 107; "Anglo-Sax. Chron.", tr. Thorpe in R. S., London, 1861, II, 69; Beazley, "Dawn of Mod. Geog.", London, 1897-1906, I, 174-5; Tobl. Bibl. Geog. Pal. 26, ed. of 1876).
It will be necessary to mention and note briefly the chief places ofCatholic pilgrimage, in early days, in theMiddle ages, and in modern times.
Aachen,Rhenish Prussia.—This celebrated city owes its fame as a centre of pilgrimage to the extraordinary list of preciousrelics which it contains. Of their authenticity there is no need here to speak, but they include among a host of others, the swaddling clothes of the childJesus, the loin-cloth whichOur Lord wore on the Cross, the cloth on which theBaptist's head lay after his execution, and theBlessed Virgin's cloak. Theserelics are exposed to public veneration every seven years. The number of pilgrims in 1881 was 158,968 (Champagnac, "Dict. des pèlerinages", Paris, 1859, I, 78).
Alet, Limoux,France, contains a shrine of theBlessed Virgin dating traditionally from the twelfth century. The principal feast is celebrated on 8 September, when there is still a great concourse of pilgrims from the neighbourhood ofToulouse. It is the centre of a confraternity of the Immaculate Heart of Mary founded for the conversion of sinners, the members of which exceed several thousands (Champagnac, II, 89).
Ambronay,Burgundy,France, an ancient shrine of theBlessed Virgin, dating back to the seventh century. It is still a centre of pilgrimage.
Amorgos, orMorgo, in the Greek Archipelago, has a quaint picture of theBlessed Virginpainted on wood, which is reputed to have been profaned and broken atCyprus and thenmiraculously rejoined in its present shrine. Near by is enacted the pretendedmiracle of the Urne, so celebrated in the Archipelago (Champagnac, I, 129).
Ancona,Italy.—The Cathedral of St. Cyriacus contains a shrine of theBlessed Virgin which became famous only in 1796. On 25 June of that year, the eyes of the Madonna were seen filled with tears, which was later interpreted to have prefigured the calamities that fell onPius VI and theChurch inItaly owing toNapoleon. The picture wassolemnlycrowned byPius VII on 13 May, 1814, under the title "Regina Sanctorum Omnium" (Champagnac, I, 133; Anon., "Pèlerinages aux sanct. de la mère de Dieu", Paris, 1840).
Anges, Seine-et-Oise,France.—The presentchapel only dates from 1808; but the pilgrimage is really ancient. In connexion with the shrine is a spring ofmiraculous water (Champagnac, I, 146).
Arcachon, Gironde,France.—It is curious among the shrines of theBlessed Virgin as containing an alabasterstatue of the thirteenth century.Pius IX granted to thisstatue thehonour ofcoronation in 1870, since which time pilgrimages to it have greatly increased in number and in frequency.
Ardilliers, Saumur,France.—Achapel of theBlessed Virgin founded on the site of an ancientmonastery. It has been visited by famous French pilgrims such as Anne of Austria, Louis XIII, Henrietta Maria, etc. Thesacristy was built by Cesare, Duke of Vendôme, and in 1634Cardinal Richelieu added achapel (Champagnac, I, 169).
Argenteuil, Seine-et-Oise,France, is one of the places which boasts of possessing theHoly Coat of Jesus Christ. Itsabbey was also well known as having had asabbess the famous Héloïse. Whatever may be thought of the authenticity of therelic, the antiquity of pilgrimages drawn to its veneration dates from its presentation to St. Louis in 1247. From the pilgrimage of Queen Blanche in 1255 till our own day there has been an almost uninterrupted flow of visitors. The presentchâsse was the gift of the Duchess ofGuise in 1680 (Champagnac, I, 171-223).
Aubervilles, Seine,France, an ancient place of pilgrimage fromParis. It is mentioned in the Calendars of thatdiocese under the title of Notre-Dame-des-Vertus, and its feast was celebrated annually on the second Tuesday in May. An early list ofmiraculous cures performed under the invocation of thisMadonna was printed atParis in 1617 (Champagnac, I, 246).
Auriesville, Montgomery Co., New York, U. S. A., is the centre of one of the great pilgrimages of theNew World. It is the scene ofmartyrdom of threeJesuit missionaries by Mohawk Indians; but thechapel erected on the spot has been dedicated to Our Lady of Martyrs, presumably because the cause of thebeatification of the three fathers is as yet uncompleted. 15 August is the chief day of pilgrimage; but the practice of visitingAuriesville increases yearly in frequency, and lasts intermittently throughout the whole summer (Wynne, "A Shrine in the Mohawk Valley", New York, 1905; Gerard in "The Month", March, 1874, 306).
Bailleul-le-Soc, Oise,France, possesses achapeldedicated to theBlessed Virgin, dating from the reign ofLouis XIV. It has received no episcopal authorization, and in fact was condemned by theBishop ofBeauvais, Mgr de Saint-Aignan, 24 February, 1716. This was in consequence of the pilgrimage which sprang up, of visiting a well of medicinal waters. Owing to its health-giving properties, it was calledSaine-Fontaine, but, by thesuperstition of the people, who at once invented a legend to account for it, this was quickly changed toSainte-Fontaine. It is still a place of veneration; and pilgrims go to drink the waters of the so-called holy well (Champagnac, I, 264).
Bétharram, Basses-Pyrénées,France, one of the oldest shrines in allFrance, the very name of which dates from theSaracenic occupation of the country. A legend puts back the foundation into the fourth century, but this is certainly several hundred years too early. In much more recent times a calvary, with various stations, has been erected and has brought back the flow of pilgrims. The Basque population round about knows it as one of its most sacred centres (Champagnac, I, 302-11).
Boher, near Leith Abbey, King's Co.,Ireland, contains therelics of St. Manchan, probably theabbot who died in 664. The present shrine is of twelfth- century work and is very well preserved considering its great age and the various calamities through which it has passed. Pilgrimages to it are organized from time to time, but on no very considerable scale (Wall, "Shrines of British Saints", 83-7).
Bonaria,Sardinia, is celebrated for itsstatue of Our Lady of Mercy. It is of Italian workmanship, probably about 1370, and camemiraculously to Bomaria, floating on the waters. Every Saturday local pilgrimages were organized; but today it is rather as an object of devotion to the fisherfolk that the shrine is popular (Champagnac, I, 1130-1).
Boulogne,France, has the remains of a famousstatue that has been a centre of pilgrimage for many centuries. The early history of the shrine is lost in the legends of the seventh century. But whatever was the origin of its foundation there has always been a close connexion between this particular shrine and the seafaring population on both sides of the Channel. InmedievalFrance the pilgrimage to it was looked upon as so recognized a form of devotion that not a few judicial sentences are recorded as having been commuted into visits to Notre-Dame-de-Boulogne-sur-mer. Besides several French monarchs, Henry III visited the shrine in 1255, the Black Prince and John of Gaunt in 1360, and later Charles the Bold ofBurgundy. So, too, in 1814 Louis XVIII gave thanks for his restoration before this samestatue. The devotion of Our Lady of Boulogne has been inFrance andEngland increased by the official recognition of the Archconfraternity of Our Lady of Compassion, established at this shrine, the object of which is topray for the return of the English people to the Faith (Champagnac, I, 342-62; Hales in "Academy", 22 April, 1882, 287).
Bruges,Belgium, has its famousrelic of the Holy Blood which is the centre of much pilgrimage. This was brought from Palestine by Thierry of Alsace on his return from theSecond Crusade. From 7 April, 1150, thisrelic has beenvenerated with much devotion. The annual pilgrimage, attended by theFlemish nobility in their quaint robes and thousands of pilgrims from other parts ofChristendom, takes place on the Monday following the firstSunday in May, when therelic is carried inprocession. But every Friday therelic is less solemnly exposed for the veneration of the faithful (Smith, "Bruges", London, 1901,passim; cf. "Tablet", LXXXIII, 817).
Buglose, Landes,France, was for long popular as a place of pilgrimage to astatue of theBlessed Virgin; but it is perhaps as much visited now as the birthplace ofSt. Vincent de Paul. The house where he was born and where he spent his boyhood is still shown (Champagnac, I, 374-90).
Canterbury, Kent,England, was inmedieval times the most famous of English shrines. First as the birthplace ofSaxon Christianity and as holding thetomb ofSt. Augustine; secondly as the scene of themartyrdom ofSt. Thomas Becket, it fitly represented theecclesiastical centre ofEngland. But even from beyond the island, men andwomen trooped to the shrine of the "blissfulmartyr", especially at the great pardons or jubilees of the feast every fifty years from 1220 to 1520; his death caused his own city to become, whatWinchester had been till then, the spiritual centre ofEngland (Belloc, "The Old Road", London, 1904, 43). The spell of his name in his defence of the spirituality lay so strongly on the country thatHenry VIII had to make a personal attack on the dead saint before he could hope to arrogate himself fullecclesiastical authority. The poetry ofChaucer, the wealth ofEngland, the crown jewels ofFrance, and marble from ruins of ancient Carthage (apapal gift) had glorified the shrine of St. Thomas beyond compare; and the pilgrim signs (see below) which are continually being discovered all overEngland and even across the Channel ("Guide to Mediæval Room, British Museum", London, 1907, 69-71) emphasize the popularity of this pilgrimage. The precise time of the year for visiting Canterbury seems difficult to determine (Belloc, ibid., 54), forChaucer says spring, the Continental traditions imply winter, and the chief gatherings of which we have any record point to the summer. It was probably determined by the feasts of thesaint and the seasons of the year. The place of themartyrdom has once more become a centre of devotion mainly through the action of the Guild of Ransom (Wall, "Shrines", 152-171; Belloc, op. cit.; Danks, "Canterbury", London, 1910).
Carmel, Palestine, has been for centuries a sacred mountain, both for the Hebrew people and forChristians. TheMohammedans also regard it with devotion, and from the eighteenth century onwards have joined withChristians andJews in celebrating the feast of Elias in the mountain that bears his name.
Ceylon may be mentioned as possessing a curious place of pilgrimage, Adam Peak. On the summit of this mountain is a certain impression which theMohammedans assert to be the footprint of Adam, the Brahmins that of Rama, theBuddhists that ofBuddha, the Chinese that of Fu, and theChristians ofIndia that of St. Thomas the Apostle (Champagnac, I, 446).
Chartres is in many respects the most wonderful sanctuary inEurope dedicated to theBlessed Virgin, as it boasts of an uninterrupted tradition from the times of thedruids who dedicated there astatue ofvirgini parituræ. This wonderstatue is said to have been still existing in 1793, but to have been destroyed during theRevolution. Moreover, to enhance the sacredness of the place arelic was preserved, presented byCharlemagne, viz., thechemise or veil of theBlessed Virgin. Whatever may be the history or authenticity of therelic itself, it certainly is of great antiquity and resembles the veils now worn bywomen in the East. A third source of devotion is the present stone image of theBlessed Virgin inaugurated with great pomp in 1857. The pilgrimages to this shrine atChartres have naturally been frequent and of long continuance. Amongst others who have taken part in these visits of devotion werepopes, kings ofFrance andEngland,saints likeBernard of Clairvaux,Anselm of Canterbury,Thomas Becket, Vincent de Paul, andFrancis de Sales, and the haplessMary Queen of Scots. There is, moreover, an annual procession to the shrine on 15 March (Champagnac, I, 452-60;Northcote, "Sanct. of the Madonna", London, 1868, IV, 169-77; Chabarmes, "Hist. de N.-D. de Chartres", Chartres, 1873).
Chichester, Sussex,England, had in itscathedral thetomb of St. Richard, its renownedbishop. The throng of pilgrims to this shrine, made famous by the devotion of Edward I, was so great that the body was dismembered so as to make three separate stations. Even then, in 1478, Bishop Storey had to draw up stringent rules so that the crowd should approach in a more seemly manner. Eachparish was to enter at the west door in the prescribed order, of which notice had to be given by theparishpriests in their churches on the Sunday preceding the feast. Besides 3 April, another pilgrimage was made on Whit-Saturday (Wall, 126-31).
Cologne, RhenishGermany, as a city of pilgrimage centres round the shrine of the Three Kings. Therelics are reputed to have been brought by St. Helena to Constantinople, to have been transferred thence toMilan, and evidently in the twelfth century to have been carried in triumph byFrederick Barbarossa to Cologne. The presentchâsse is considered the most remarkable example extant of themedieval goldsmith's art. Though of old reckoned as one of the four greater pilgrimages, it seems to have lost the power of attracting huge crowds out of devotion; though many, no doubt, are drawn to it by its splendour (Champagnac, I, 482).
Compostella,Spain, has long been famous as containing the shrine ofSt. James the Greater (q.v., where the authenticity of therelics etc. is discussed at some length). In some senses this was the most renownedmedieval pilgrimage; and the custom of those who bore back with them from Galicia scallop shells asproofs of their journey gradually extended to every form of pilgrimage. The oldfeast-day of St. James (5 August) is still celebrated by the boys ofLondon with their grottos of oyster shells. The earliest records of visits paid to this shrine date from the eighth century; and even in recent years the custom has been enthusiastically observed (cf. Rymer, "Fœdera", London, 1710, XI, 371, 376, etc.).
Concepción,Chile, has a pilgrimage to a shrine of theBlessed Virgin that is perhaps unique, a rock-drawn figure of theMother of God. It was discovered by a child in the eighteenth century and was for long popular among theChilians.
Cordova,Spain, possesses a curious Madonna which was originallyvenerated at Villa Viciosa inPortugal. Because of the neglect into which it had fallen, apious shepherd carried it off to Cordova, whence thePortuguese endeavoured several times to recover it, being frustrated each time by amiraculous intervention (Champagnac, I, 525).
Cracow,Poland, is said to possess amiraculousstatue of theBlessed Virgin brought to it bySt. Hyacinth, to which in times past pilgrimages were often made (Acta SS., Aug., III, 317-41).
Croyland, Lincolnshire,England, was the centre of much pilgrimage at the shrine ofSt. Guthlac, due principally to the devotion of King Wiglaf of Mercia (Wall, 116-8).
Czenstochowa,Poland, is the most famous of Polish shrines dedicated to theMother of God, where a picturepainted on cypress wood and attributed toSt. Luke is publiclyvenerated. This is reputed to be the richest sanctuary in the world. A copy of the picture has been set up in achapel ofSt. Roch's church by the Poles inParis (Champagnac, I, 540).
Downpatrick, County Down,Ireland, is the most sacred city ofIreland in that the bodies ofIreland's highestsaints were thereinterred.
"In the town of Down, buried in one grave
Bridget,Patrick, and thepious Columba."
Nothing need be said here about therelics of thesesaints; it is sufficient merely to hint at the pilgrimages that made this a centre of devotion (Wall, 31-2).
Drumlane,Ireland, was at one time celebrated as containing therelics of S. Moedoc in the famous Breac Moedoc. This shrine was in the custody of the localpriest till 1846, when it was borrowed and sold to a Dublin jeweller, from whom in turn it was bought by Dr. Petrie. It is now in the museum of the Royal Irish Academy (Wall, 80-3).
Dumfermline, Fife,Scotland, was the resort of countless pilgrims, for in theabbey was the shrine ofSt. Margaret. She was long regarded as the most popular ofScottishsaints and hertomb was the most revered in all that kingdom. Out of devotion to her, Dumfermline succeededIona as being the burial place of the kings (Wall, 48-50).
Durham,England, possessed manyrelics which drew to it the devotion of many visitors. But its two chief shrines were those ofSt. Cuthbert andSt. Bede. The former was enclosed in a gorgeousreliquary, which was put in its finished state by John, Lord Nevill of Raby, in 1372. Someidea may be had of the number of pilgrims from the amount put by the poorer ones into the money-box that stood close by. The year 1385-6 yielded £63 17s. 8d. which would be equivalent in our money to £1277 13s. 4d. A dispute rages round the presentrelics ofSt. Cuthbert, and there is also some uncertainty about the body ofSt. Bede (Wall, 176-107, 110-6).
Edmundsbury, Suffolk,England, sheltered in itsabbey church the shrine of St. Edmund, king andmartyr. Many royal pilgrims from King Canute to Henry VIknelt and made offerings at thetomb of thesaint; and the common people crowded there in great numbers because of the extraordinarymiracles worked by theholymartyr (Wall, 216-23; Mackinlay, "St. Edmund King and Martyr", London, 1893; Snead-Cox, "Life of Cardinal Vaughan", London, 1910, II, 287-94).
Einsiedeln, Schwyz,Switzerland, has been a place of pilgrimage sinceLeo VIII in 954. The reason of this devotion is amiraculousstatue of theBlessed Virgin brought by St. Meinrad fromZurich. The saint wasmurdered in 861 by robbers who coveted the rich offerings which already at that earlydate were left by the pilgrims. The principal days for visiting the shrine are 14 Sept. and 13 Oct.; it is calculated that the yearly number of pilgrims exceeds 150,000. EvenProtestants from the surrounding cantons are known to have joined the throng of worshippers (Northcote, "Sanctuaries", 122-32).
Ely, Cambridgeshire,England, was the centre of a pilgrimage to the shrine ofSt. Etheldreda. One of her hands is still preserved in a shrine in the (pre-Reformation)Catholic church dedicated to her inLondon (Wall, 55-6).
Ephesus,Asia Minor, is the centre of two devotions, one to the mythicalSeven Sleepers, the other to theMother of God, who lived here some years under the care of St. John. Here also it was that the Divine maternity ofOur Lady was proclaimed, by the Third Œcumenical Council, 491 ("Pélerinages aux sanct. de la mère de Dieu", Paris, 1840, 119-32; Champagnac, I, 608- 19).
Evreux, Eure,France, has a splendidcathedraldedicated to theBlessed Virgin, but the pilgrimage to it dates only from modern times (Champagnac, I, 641).
Faviers, Seine-et-Oise,France, is the centre of a pilgrimage to thechurch of St. Sulpice, where there arerelics of thesaint. St. Louis IX paid his homage at the shrine; and even now, from eachparish of St. Sulpice (a common dedication among French churches) deputies come here annually on pilgrimage for the threeSundays following the feast which occurs on 27 August (Champagnac, I, 646-7).
Garaison, Tarbes,France, was the scene of an apparition of Our Lady of Good Counsel to a shepherdess of twelve years old, Aglèse de Sagasan, early in the sixteenth century. The sanctuary was dedicated afresh after theRevolution and is once more thronged with pilgrims. The chief festival is celebrated on 8 September (Champagnac, I, 95-9).
Genezzano,Italy, contains themiraculous picture of Our Lady of Good Counsel which is said to have been translated fromAlbania. It has, since its arrival 25 April, 1467, been visited bypopes,cardinals, kings, and by countless throngs of pilgrims; and devotion to the shrine steadily increases (Northcote, "Sanctuaries", 15-24).
Glastonbury, Somerset,England, has been a holy place for many centuries and round it cluster legends and memories, such as no other shrine inEngland can boast. The Apostles,St. Joseph of Arimathea, Sts.Patrick andDavid, and King Arthur begin the astonishing cycle which is continued by names likeSt. Dunstan, etc. The curious thorn which blossomed twice yearly, in May and atChristmastide, alsoproved an attraction for pilgrims, though the story of itsmiraculous origin does not seem to go back much before the sixteenth century. Aproof of the devotion which theabbey inspired is seen in the "Pilgrim's Inn," a building of late fifteenth century work in the Perpendicular style yet standing in the town (Marson, "Glastonbury. The English Jerusalem", Bath, 1909).
Grace, Lot-et-Garonne,France, used to be the seat of an ancientstatue of theBlessed Virgin which entered the town in amiraculous fashion. It was enshrined in a littlechapel perched on the bridge that spans the river Lot. Hence its old name, Nostro Damo del cap del Pount. Even now some pilgrimages are made to the restored shrine (Champagnac, I, 702-5).
Grottaferrata, Campagna,Italy, a famousmonastery of theGreek Rite, takes its name (traditionally) from a picture of the Madonna found, protected by a grille, in a grotto. It is stillvenerated in theabbey church, and is the centre of a local pilgrimage (Champagnac, I, 714-15).
Guadalupe, Estramadura,Spain, is celebrated for its wonder-workingstatue of theBlessed Virgin. But it has been outshone by another shrine of the same name in Mexico, which has considerably gained in importance as the centre of pilgrimage. As a sanctuary the latter takes the place of one dedicated to an oldpagan goddess who was there worshipped. The story of the origin of this shrine (seeG S) is astonishing.
Hal,Belgium, contains a woodenstatue of theBlessed Virgin which is decorated with a golden crown. It has been described by Justus Lipsius in his "Diva Virgo Hallensis" ("Omnia Opera",Antwerp, 1637, III, 687- 719); as a place of pilgrimage, it has been famous in allEurope and has received gifts from many noble pilgrims. Themonstrance given byHenry VIII was lent for use during the Eucharistic Congress inLondon in 1909. Themiracles recorded are certainly wonderful.
Holywell, NorthWales, still draws large bodies of pilgrims by its wonderful cures. It has done so continuously for over a thousand years, remaining the one active example of what were once very common (Holy Wells, Chalmers, "Book of Days", II, 6-8). The well is dedicated toSt. Winefride and is said to mark the spot of hermartyrdom in 634 (Maher, "Holywell in 1894" in "The Month", February, 1895, 153).
Iona,Scotland, though not properly, until recently, a place of pilgrimage, can hardly be omitted with propriety from this list. The mention of it is sufficient to recall memories of its crowdedtombs of kings, chieftains,prelates, which witness to thehonour in which it was held as the Holy Island (Trenholme, "Story of Iona", Edinburgh, 1909).
Jerusalem, Palestine, was in many ways the origin of all pilgrimages. It is the first spot to which theChristian turned with longing eyes. The earliest recorded pilgrimages go back to the third century with the mention of Bishop Alexander; then, in the fourth century came the great impulse given by the Empress Helena who was followed by the Bordeaux Pilgrims and the "Peregrinatio Silviæ" and others (cf. Acta SS., June, III, 176; Sept., III, 56). The action ofSt. Jerome and his aristocratic lady friends made the custom fashionable and the Latin colony was established by them which made it continuous (Gregory of Tours, "Hist. Franc.", Paris, 1886, ed. by Omont, II, 68; V, 181; etc.). So too comes the visit of Arnulf, cited bySt. Bede ("Eccl. Hist.", V, xv, 263, ed. Giles, London, 1847) from the writings ofAdamnan; of Cadoc theWelshbishop mentioned below (cf.St. Andrews); of Probus sent byGregory I to establish a hospice inJerusalem (Acta SS., March, II, § 23, 150, 158a, etc.). There are also the legendary accounts of King Arthur's pilgrimage, and that ofCharlemagne (Paris, "Romania", 1880, 1-60; 1902, 404, 616, 618). A few notices occur of the same custom in the tenth century (Beazley, II, 123), but there is a lull in these visits to Jerusalem till the eleventh century. Then, at once, a new stream begins to pour over to the East at times in small numbers, as Foulque of Nerra in 1011, Meingoz took with him only Simon theHermit, and Ulric, laterprior of Zell, was accompanied by one who could chant the psalms with him; at times also in huge forces as in 1026 under Richard II of Normandy, in 1033 a record number (Glaber, Paris, 1886, IV, 6, 106, ed. Prou), in 1035 another under Robert the Devil (ibid., 128), and most famous of all in 1065 that under Gunther,Bishop ofBamberg, with twelve thousand pilgrims (Lambert of Gersfield, "Mon. Germ. Hist.",Hanover, 1844, V, 169). This could only lead to theCrusades which stamped the Holy Land on the memory and heart ofChristendom. The number who took the Cross seems fabulous (cf.Girandus Cambrensis, "Itin. Cambriæ", II, xiii, 147, in R. S., ed. Dimock, 1868); and many who could not go themselves left instructions for their hearts to be buried there (cf. Hovenden, "Annals", ed. Stubbs, 1869, in R. S., II, 279; "Chron.de Froissart", Bouchon, 1853, Paris, 1853, I, 47; cf. 35-7). So eager were men to take the Cross, that some even branded or cut its mark upon them ("Miracula s. Thomæ", by Abbot Benedict, ed. Giles, 186) or "with a sharpe knyfe he share, A crosse upon his shoulder bare" ("Syr Isenbras" in Utterson, "Early Pop. Poetry", London, 1817, I, 83). From the twelfth century onwards the flow is uninterrupted, Russians (Beazley, II, 156), Northerners (II, 174),Jews (218-74), etc. And the end is not yet ("Itinera hierosolymitana sæculi IV-VIII", ed. Geyer in the "Corp. script. eccl. lat.", 39,Vienna, 1898; Palestine Pilg. Text Soc., London, 1884 sqq.; "Deutsche Pilgerreisen nach dem heiligen Lande", II, Innsbruck, 1900, etc.; Bréhier, "L'église et l'Orient au moyen-âge", Paris, 1907, 10-15, 42-50).
Kavelaer, Guelders, is a daughter-shrine to the Madonna ofLuxemburg, a copy of which was here enshrined in 1642 and continues to attract pilgrims (Champagnac, I, 875).
La Quercia,Viterbo,Italy, is celebrated for its quaint shrine. Within the walls of a church built byBramante is a tabernacle of marble that enfolds the wonder-working image,painted of old by Batiste Juzzante and hung up for protection in an oak. A part of the oak still survives within the shrine, which boasts, as of old, its pilgrims (Mortier, "Notre Dame de la Quercia", Florence, 1904).
La Salette, Dauphiney,France, is one of the places where theBlessed Virgin is said to have appeared in the middle of the nineteenth century. This is no place to discuss the authenticity of the apparition. As a place of pilgrimage it dates from 19 Sept., 1846, immediately after which crowds began to flock to the shrine. The annual number of visitors is computed to be about 30,000 (Northcote, "Sanctuaries", 178-229).
La Sarte, Huy,Belgium, boasts a shrine of theBlessed Virgin that dominates the surrounding country. Perched on the top of a hill, past a long avenue of waysidechapels, is thestatue found by chance in 1621. Year by year during May countless pilgrims organized inparishes climb the steep ascent in increasing numbers (Halflants, "Hist. de N.-D. de la Sarte", Huy, 1871).
Laus, Hautes-Alpes,France, is one of the many seventeenth-century shrines of theBlessed Virgin. There is the familiar story of an apparition to a shepherdess with a command to found a church. So popular has this shrine become that the annual number of pilgrims is said to be close on 80,000. The chief pilgrimage times are Pentecost and throughout October (Northcote, "Sanctuaries", 146-59).
Le Puy, Haute-Loire,France, boasts the earliest scene of any of theBlessed Virgin's apparitions. The legend begins about the year 50. After theCrusades had commenced, Puy-Notre-Dame became famous as a sanctuary of theBlessed Virgin throughout allChristendom. Its greatbishop, Adhemar of Montheil, was the first to take the Cross, and he journeyed to Jerusalem withGodfrey de Bouillon aslegate of theHoly See. The "Salve Regina" is by some attributed to him, and was certainly often known as the "Anthem of Puy". Numberless French kings, princes, and nobles havevenerated this sanctuary; St. Louis IX presented it with a thorn from the Sacred Crown. The pilgrimages that we read of in connexion with the shrine must have been veritable pageants, for the crowds, even as late as 1853, exceeded 300,000 in number (Northcote, "Sanctuaries", 160-9).
Lichfield, Staffordshire,England, is one of the places of pilgrimage which has ceased to be a centre of devotion; for therelics ofSt. Chad, cast out of theirtomb byProtestant fanaticism, have now found a home in aCatholic church (the Birminghamcathedral), and it is to the new shrine that the pilgrims turn (Wall, 97-102).
Liesse, Picardy,France, was before the rise of Lourdes the most famous centre inFrance of pilgrimage to theBlessed Virgin. Thedate of its foundation is pushed back to the twelfth century and the quaint story of its origin connects it withChristian captives during theCrusades. Its catalogue of pilgrims reads like an "Almanachde Gotha"; but the numberless unnamed pilgrims testify even more to its popularity. It is still held inhonour (Champagnac, I, 918- 22).
Lincoln, Lincolnshire,England, in its splendidcathedral guarded therelics of itsbishop,St. Hugh. At the entombment in 1200, two kings and sixteenbishops, at the translation in 1280, one king, two queens, and manyprelates took part. The inflow of pilgrims was enormous every year till the great spoliation underHenry VIII (Wall, 130-40).
Loges, Seine-et-Oise,France, was a place much frequented by pilgrims because of the shrine ofSt. Fiacre, anIrish solitary. In 1615 it became, after a lapse of some three centuries, once more popular, for Louis XIII paid several visits there. Among other famous worshippers were James II and his queen from their place of exile at St.-Germain. The chief day of pilgrimage was the feast of St. Stephen, protomartyr (26 December). It was suppressed in 1744 (Champagnac, I, 934-5).
Loreto,Ancona,Italy, owing to the ridicule of one half of the world and the devotion of the other half, is too well-known to need more than a few words. Nor is the authenticity of the shrine to be here at all discussed. As a place of pilgrimage it will be sufficient to note that Dr. Stanley, an eyewitness, pronounced it to be "undoubtedly the most frequented shrine inChristendom" (Northcote, "Sanctuaries", 65-106; Dolan in "The Month", August, 1894, 545; cf. ibid., February, 1867, 178-83).
Lourdes, Pyrénées,France, as a centre of pilgrimage is without rival in popularity throughout the world. A few statistics are all that shall be recorded here. From 1867 to 1903 inclusively 4271 pilgrimages passed to Lourdes numbering some 387,000 pilgrims; the last seven years of this period average 150 pilgrimages annually. Again within thirty-six years (1868 to 1904) 1643bishops (including 63cardinals) have visited the grotto; and the Southern Railway Company reckon that Lourdes station receives over a million travellers every year (Bertrin, "Lourdes", tr. Gibbs, London, 1908; "The Month", October, 1905, 359; February, 1907, 124).
Luxemburg possesses a shrine of theBlessed Virgin under the title of "Consoler of the Afflicted". It was erected by theJesuit Fathers and has become much frequented bypious pilgrims from all the country round. The patronal feast is the firstSunday of July, and on that day and the succeeding octave thechapel is crowded. Whole villages move up, headed by theirparishpriests; and the number of the faithful who frequent thesacraments here is sufficient justification for the numerousindulgences with which this sanctuary is enriched (Champagnac, I, 985-97).
Lyons, Rhône,France, boasts a well-known pilgrimage to Notre-Dame-de-Fourvières. This shrine is supposed to have taken the place of astatue of Mercury in the forum of Old Lugdunum. But the earliestchapel was utterly destroyed by theCalvinists in the sixteenth century and again during theRevolution. The present structure dates from the reinauguration byPius VII in person, 19 April, 1805. It is well to remember thatLyons was ruled bySt. Irenæus who was famed for his devotion to theMother of God (Champagnac, I, 997-1014).
Malacca, Malay Peninsula, was once possessed of a shrine set up bySt. Francis Xavier, dedicated under the title Our Lady of the Mount. It was for some years after his death (and he was buried in thischapel, before the translation of hisrelics toGoa, cf. "The Tablet", 31 Dec., 1910, p. 1055), a centre of pilgrimage. When Malacca passed fromPortuguese toDutch rule, the exercise of theCatholic religion was forbidded, and the sanctuary became a ruin (Champagnac, I, 1023-5).
Mantua,Lombardy,Italy, has outside the city walls a beautiful church, S. Maria della Grazie, dedicated by the noble house of Gonzaga to theMother of God. It enshrines a picture of the Madonnapainted on wood and attributed to St. Luke.Pius II,Charles V, the Constable of Bourbon are among the many pilgrims who have visited this sanctuary. The chief season of pilgrimage is about the feast of the Assumption (15 August), when it is computed that over one hundred thousand faithful have some years attended the devotions (Champagnac, I, 1042).
Maria-Stein, near Basle,Switzerland, is the centre of a pilgrimage. An oldstatue of theBlessed Virgin, nodoubt the treasure of some unknownhermit, is famed for itsmiracles. To it is attached aBenedictinemonastery—a daughter-house toEinsiedeln (Champagnac, I, 1044).
Mariazell, Styria, a quaint village, superbly situated but badly built, possesses a tenth- centurystatue of the Madonna. To it have come almost all the Habsburgs on pilgrimage, andMaria Theresa left there, after her visit, medallions of her husband and her children. From all the country round, from Carinthia,Bohemia, and the Tyrol, the faithful flock to the shrine during June and July. The Government used todecree the day on which the pilgrims fromVienna were to meet in the capital at the old Cathedral of St. Stephen and set out in ordered bands for their four days' pilgrimage (Champagnac, I, 1045-7).
Marseilles,France, as a centre of pilgrimage has a noble shrine, Notre-Dame-de-la-Garde. Itschapel, on a hill beyond the city, dominates the neighbourhood, where is thestatue, made by Channel in 1836 to take the place of an older one destroyed during theRevolution (Champagnac, I, 1062).
Mauriac, Cantal,France, is visited because of the thirteenth-century shrine dedicated to Notre-Dame-des-Miracles. Thestatue is of wood, quite black. The pilgrimage day is annually celebrated on 9 May (Champagnac, I, 1062).
Messina,Sicily, the luckless city of earthquake, has a celebrated shrine of theBlessed Virgin. It was peculiar among all shrines in that it was supposed to contain a letter written or rather dictated by theMother of God, congratulating the people ofMessina on their conversion toChristianity. During the destruction of the city in 1908, the picture was crushed in the fallencathedral (Thurston in "The Tablet", 23 Jan., 1908, 123-5).
Montaigu,Belgium, is perhaps the most celebrated ofBelgian shrines raised to thehonour of theBlessed Virgin. All the year round pilgrimages are made to thestatue; and the number of offerings day by day is extraordinary.
Montmartre, Seine,France, has been for centuries a place of pilgrimage as a shrine of theMother of God. St. Ignatius came here with his first nine companions to receive theirvows on 15 Aug., 1534. But it is famous now rather as the centre of devotion to the Sacred Heart, since the erection of the National Basilica there after thewar of 1870 (Champagnac, I, 1125-46).
Montpellier, Herault,France, used to possess a famousstatue of black wood—Notre-Dame-des-Tables. Hidden for long within a silverstatue of theBlessed Virgin, life-size, it was screened from public view, till it wasstolen by theCalvinists and has since disappeared from history. From 1189 the feast of the Miracles of Mary was celebrated with special Office atMontpellier on 1 Sept., and throughout an octave (Champagnac, I, 1147).
Mont St-Michel, Normandy, is the quaintest, most beautiful, and interesting of shrines. For long it was the centre of a famous pilgrimage to the great archangel, whose power in times ofwar and distress was earnestly implored. Even today a few bands of peasants, and here and there a devout pilgrim, come amid the crowds of visitors tohonourSt. Michael as of old (Champagnac, I, 1151).
Montserrat,Spain, lifts itself above the surrounding country in the same way as it towers above other Spanish centres of pilgrimage to theBlessed Virgin. Its existence can be traced to the tenth century, but it was not a centre of much devotion till the thirteenth. The present church was onlyconsecrated on 2 Feb., 1562. It is still much sought after in pilgrimage (Champagnac, I, 1152-73).
Naples,Italy, is a city which has been for many centuries and for many reasons a centre of pilgrimage. Two famous shrines there are the Madonna del Carmine and Santa Maria della Grotta (Northcote, "Sanctuaries", 1007-21; see alsoS J.)
Oostacker, Ghent,Belgium, is one of the famous daughter-shrines of Lourdes. Built in imitation of that sanctuary and having some of the Lourdes water in the pool of the grotto, it has almost rivalled its parent in the frequency of its cures. Its inauguration began with a body of 2000 pilgrims, 29 July, 1875, since which time there has been a continuous stream of devout visitors. One has only to walk out there fromGhent on an ordinary afternoon to see many worshippers, men,women, wholeparishes with their curés, etc., kneeling before the shrine or chanting before theBlessed Sacrament in the church (Scheerlinck, "Lourdes en Flandre", Ghent, 1876).
Oxford,England, contained one of the premier shrines of Britain, that ofSt. Frideswide. Certainly herrelics were worthy of grateful veneration, especially to Oxford dwellers, for it is to her that the city anduniversity alike appear to owe their existence. Hertomb (since restored at great pains, 1890) was the resort of many pilgrims. Few English kings cared to enter Oxford at all; but the wholeuniversity, twice a year, i.e.mid-Lent andAscension Day, headed by the chancellor, came in solemn procession to offer their gifts. TheCatholics of the city have of late years reorganized the pilgrimage on thesaint'sfeast-day, 19 Oct. (Wall, 63-71).
Padua,Italy, is the centre of a pilgrimage to therelics ofSt. Anthony. In a vast choir behind the sanctuary of the church that bears his name is the treasury of St. Anthony; but his body reposes under thehigh altar. Devotion to this saint has increased so enormously of late years that no special days seem set apart for pilgrimages. They proceed continuously all the year round (Chérancé, "St. Anthony of Padua", tr. London, 1900).
Pennant Melangell, Montgomery,Wales, to judge from the sculptured fragments of stone built into the walls of the church and lych gate, was evidently a place of note, where a shrine was built to St. Melangell, a nobleIrish maiden. The whole structure as restored stands over eight feet high and originally stood in the Cell-y-Bedd, or Cell of the Grave, and was clearly a centre of pilgrimage (Wall, 48).
Pontigny, Yvonne,France, was for many centuries a place of pilgrimage as containing the shrine ofSt. Edmund of Canterbury. Special facilities were allowed by the French king for English pilgrims. TheHuguenots despoiled the shrine, but therelics were saved to be set up again in a massivechâsse of eighteenth-century workmanship. In spite of the troubles inFrance the body remains in its old position, and is even carefully protected by the Government (Wall, 171-5).
Puche, Valencia,Spain, is the great Spanish sanctuary dedicated to Our Lady of Mercy, inhonour of whom the famous Order of Mercy came into being through Spanishsaints. The day of pilgrimage was the feast of Our Lady of Mercy, 24 Sept. (Champagnac, II, 488-92).
Rocamadour, Lot,France, was the centre of much devotion as a shrine of theBlessed Virgin. Amongst its pilgrims may be namedSt. Dominic; and the heavy mass of from iron hanging outside thechapel witnesses to the legendary pilgrimage of Roland, whose good sword Durendal was deposited there till it wasstolen with the other treasures by Henry II's turbulent eldest son, Henry Court Mantel (Drane, "Hist. of St. Dominic", London, 1891, 301-10; Laporte, "Guide du pèlerin à Rocamadour", Rocamadour, 1862).
Rocheville,Toulouse,France.—The legend of the origin fixes thedate of its apparition of theBlessed Virgin as 1315. Long famous, then long neglected, it has once more been restored. During the octave of the Nativity of Our Lady (8-15 Sept.) it is visited by quite a large body of devout pilgrims (Champagnac, II, 101).
Rio de Janeiro,Brazil, contains a sanctuary dedicated to Our Lady of Travel. Thisstatue is in aconvent ofnuns situated just outside the city, on the east of the bay. It is devoutlyvenerated by thepious people ofBrazil, who invoke the protection of theBlessed Virgin on their journeys (Champagnac, II, 517-8).
Rome,Italy, has had almost as much influence on the rise ofChristian pilgrimages as the Holy Land. The sacred city of theChristian world, where lay the bodies of the twin prince Apostles, attracted thelove of everypiousChristian. We have quoted the words of St. Chrysostom, who yearned to see therelics of St. Paul; and his desire has been expressed in action in every age ofChristian time. The early records of every nation (of the histories ofEusebius, Zosimus,Socrates,Bede, etc.passim) give name after name ofbishop, king, noble,priest,layman who have journeyed to visit as pilgrims thelimina Apostolorum. Full to repletion as the city is withrelics ofChristian holiness, the "rock on which theChurch is built" has been the chief attraction; andBramante has well made it the centre of hisimmortal temple. Thus St. Marcius came with his wife Martha and his two sons all the way fromPersia in 269; St. Paternus from Alexandria in 253;St. Maurus fromAfrica in 284. Again Sts. Constantine and Victorian on their arrival atRome went straight to thetomb of St. Peter, where soldiers caught them andput them to death. So also St. Zoe was foundpraying at thetomb of St. Peter andmartyred. Even then in these early days the practice of pilgrimages was in full force, so that the danger of death did not deter men from it (Barnes, "St. Peter in Rome", London, 1901, 146). Then to overleap the centuries we find records of the Saxon andDanish kings ofEngland trooping Romewards, so that the very name ofRome has become a verb to express theidea of wandering (Low Lat., romerus; Old Fr., romieu; Sp., romero; Port., romeiro; A. S., romaign; M. E. romen; Modern, roam). And of theIrish, the same uninterrupted custom has held good till our own day (Ulster Archæolog. Jour., VII, 238-42). Of the other nations there is no need to speak.
It is curious, however, to note that though the chief shrine ofRome was undoubtedly thetomb of the Apostles—to judge from all the extant records—yet thepilgrim sign (see below) which most commonly betokened a palmer fromRome was the "vernicle" or reproduction of St. Veronica's veil. ThusChaucer (Bell's edition, London, 1861, 105) describes the pardoner:–
"That strait was comen from the Court ofRome
A vernicle had he served upon his cappe".
However, there was besides a medal with a reproduction of the heads of Sts. Peter and Paul and another with the crossed keys. These pilgrimages toRome, of which only a few early instances have been given, have increased of late years, for theprisoner of the Vatican, who cannot go out to his children, has become, since 1870, identified with the City of the Seven Hills in a way that before was never for long experienced. Hence thepope is looked upon as embodying in hisperson the whole essence ofRome, so that today it is thepope who is the livingtomb of St. Peter. All this has helped to increase the devotion andlove of theCatholic world for its central city and has enormously multiplied the annual number of pilgrims. Within the city itself, mention must just be made of the celebrated pilgrimage to the seven churches, a devotion so dear to the heart of St. Philip (Capecelatro, "Life of St. Philip", tr. Pope, London, 1894, I, 106, 238, etc.). His name recalls the great work he did for the pilgrims who came toRome. He established his Congregation of the Trinità dei Pellegrini (ibid., I, 138-54), the whole work of which was to care for and look after the thronging crowds who came every year, more especially in the years of jubilee. Of course, many such hospices already existed. The English College had originally been a home for Saxon pilgrims; and there were and are many others. But St. Philip gave the movement a new impetus.
St. Albans, Hertford,England, was famous overEurope in theMiddle Ages. This is the more curious as the saintedmartyr was nopriest ormonk, but a simplelayman. The number of royal pilgrims practically includes the whole list of English kings and queens, but especially devoted to the shrine were Henry III, Edward I, Edward II, Richard II. During the last century the broken pieces of the demolished shrine (to the number of two thousand fragments) were patiently fitted together, and now enable the present generation to picture the beauty it presented to the pilgrims who thronged around it (Wall, II, 35-43).
St. Andrews, Fife,Scotland.—Though more celebrated as a royal burgh and as the seat ofScotland's most ancientuniversity, its earlier renown came to it as a centre of pilgrimage. Even as far back as the year 500 we find a notice of the pilgrimages made by theWelshbishop, Cadoc. He went seven times toRome, thrice to Jerusalem, and once to St. Andrews (Acta SS., Jan., III, 219).
St. David's, Pembrokeshire,Wales, was so celebrated a place of pilgrimage that William I went there immediately after the conquest ofEngland. The importance of this shrine and the reverence in which therelics of St. David were held may be gathered from thepapalDecree that two pilgrimages here were equal to one toRome (Wall, 91-5).
St. Anne d'Auray, Vannes, Brittany, a centre of pilgrimage in one of the holiest cities of the Bretons, celebrated for itspardons inhonour of St. Anne. The principal pilgrimages take place at Pentecost and on 26 July.
Ste Anne de Beaupré, Quebec,Canada, has become the most popular centre of pilgrimage in allCanada within quite recent years. A review, orpious magazine, "Les Annales de la Bonne S. Anne", has been founded to increase the devotion of the people; and thezeal of theCanadianclergy has been displayed in organizingparochial pilgrimages to the shrine. The Eucharistic Congress, held atMontreal in 1910, also did a great deal to spread abroad the fame of this sanctuary.
Sainte-Baume.—S. Maximin,Toulouse,France, is the centre of a famous pilgrimage to the supposedrelics ofSt. Mary Magdalene. The historical evidence against the authentication of thetombs is extraordinarily strong and has not been really seriously answered. The pilgrimages, however, continue; and devout worshippers visit the shrine, if not of, at least, dedicated to,St. Mary Magdalene. The arguments against the tradition have been marshalled and fully set out by Mgr Duchesne ("Fastes épiscopaux de l'ancienne Gaul", Paris, 1894-1900) and appeared in English form in "The Tablet", XCVI (1900), 88, 282, 323, 365, 403, 444.
St. Patrick's Purgatory, Donegal,Ireland, has been the centre of a pilgrimage from far remote days. The legends that describe its foundation are full of Dantesque episodes which have won for the shrine a place inEuropean literature. It is noticed by themedieval chroniclers, found its way into Italian prose, was dramatized by Calderón, is referred to byErasmus, and its existence seems implied in the remark of Hamlet, concerning the ghost frompurgatory: "Yes bySt. Patrick but there is, Horatio" (Act I, sc. V). Though suppressed even before theReformation, and of course during the Penal Times, it is still extraordinarily popular with theIrish people, for whom it is a real penitential exercise. It seems the only pilgrimage of modern times conducted like those of theMiddle Ages (Chambers, "Book of Days", London, I, 725-8, Leslie in "The Tablet", 1910).
Saragossa,Aragon,Spain, is celebrated for its famous shrine dedicated to theBlessed Virgin under the title Nuestra Señora del Pilar. Tradition asserts that the origin of thisstatue goes back to the time of St. James, when, in the lifetime of theMother of God, it was set up by order of the Apostle. This was approved byCallistus III in 1456. It is glorious on account of the manymiracles performed there, and is the most popular of all the shrines of theBlessed Virgin in the Peninsula and the most thronged with pilgrims (Acta SS., July, VII, 880-900).
Savona,Genoa,Italy, claims to possess the oldest sanctuary dedicated to theBlessed Virgin in allItaly, for to it Constantine is said to have gone on pilgrimage. Thestatue wassolemnlycrowned byPius VII, not while spending his five years of captivity in the city, but later, i.e., on 10 May, 1815, assisted by King Victor Emmanuel and the royal family ofSavoy (Champagnac, II, 852-7).
Teneriffe,Canary Islands, has astatue of theBlessed Virgin which tradition asserts was found by thepagan inhabitants and worshipped as some strange deity for a hundred years or so. For some time after the conversion of the islanders it was a centre of pilgrimage (Champagnac, II, 926-7).
Toledo, New Castile,Spain, in its gorgeouscathedral enshrines astatue of theBlessed Virgin in achapel of jasper, ornamented with magnificent and unique treasures. This centre ofdevotion to the Blessed Virgin which draws to it annually a great number of pilgrims, is due to the tradition of the apparition toSt. Ildephonsus (Champagnac, II, 944-6).
Tortosa,Syria, was in theMiddle Ages famous for a shrine of theBlessed Virgin, which claimed to be the most ancient inChristendom. There is a quaint story about amiracle there told by Joinville who made a pilgrimage to the shrine, when he accompanied St. Louis to the East (Champagnac, II, 951).
Tours, Indre-et-Loire,France, has long been celebrated for the tomb ofSt. Martin, to which countless pilgrims journeyed before theRevolution (Goldie in "The Month", Nov., 1880, 331).
Trier,Rhenish Prussia, has boasted for fifteen centuries of the possession of the Holy Coat. Thisrelic, brought back by St. Helena from the Holy Land, has been the centre of pilgrimage since first date. It has been several times exposed to the faithful and each time has drawn countless pilgrims to its veneration. In 1512 the custom of an exposition taking place every seven years was begun, but it has been often interrupted. The last occasion on which the Holy Coat was exhibited for public veneration was in 1891, when 1,900,000 of the faithful in a continual stream passed before therelic (Clarke, "A Pilgrimage to the Holy Coat of Treves", London, 1892).
Turin,Piedmont,Italy, is well known for its extraordinaryrelic of the Holy Winding-Sheet or Shroud. Whatever may be said against its authenticity, it is an astonishingrelic, for the impression which it bears in negative of the body ofJesus Christ could with difficulty have been added by art. The face thereon impressed agrees remarkably with the traditional portraits of Christ. Naturally the exposition of thesacred relic are the occasions of numerous pilgrimages (Thurston in "The Month", January, 1903, 17 February, 162).
Vallambrosa,Tuscany,Italy, has become a place of pilgrimage, even though theabbey no longer contains its severe and picturesque throng ofmonks. Its romantic site has made it a ceaseless attraction to minds like those ofDante,Ariosto, Milton, etc.; and Benvenuto Cellini tells us that he too made a pilgrimage to the shrine of theBlessed Virgin there to thank her for the many beautiful works of art he had composed; and as he went he sang andprayed (Champagnac, II, 1033-7).
Walsingham, Norfolk,England, containedEngland's greatest shrine of theBlessed Virgin. Thechapel dates from 1061, almost from which time onward it was the most frequented Madonna sanctuary in the island, both by foreigners and the Englsih. Many of the English kings went to it on pilgrimage; and the destruction of it weighed most heavily of all his misdeeds on theconscience of the dyingHenry VIII.Erasmus in his "Religious Pilgrimage" ("Colloquies", London, 1878, II, 1-37) has given a most detailed account of the shrine, though his satire on the whole devotion is exceptionally caustic. Once more, annually, pilgrimages to the oldchapel have been revived; and the pathetic "Lament of Walsingham" is ceasing to betrue to actual facts ("The Month", Sept., 1901, 236;Bridgett, "Dowry of Mary", London, 1875, 303-9).
Westminster,London,England, contained one of the seven incorrupt bodies ofsaints ofEngland (Acta SS., Aug., I, 276), i.e., that ofSt. Edward the Confessor, the only one which yet remains in its old shrine and is still the centre of pilgrimage. From immediately after the king's death, histomb was carefully tended, especially by the Norman kings. At the suggestion ofSt. Thomas Becket a magnificent new shrine was prepared by Henry II in 1163, and the body of thesaint there translated on 13 Oct. At once pilgrims began to flock to thetomb formiracles, and to return thanks for favours, as didRichard I, after his captivity (Radulph Coggeshall, "Chron. Angl.", in R. S., ed. Stevenson, 1875, 63). So popular was this lastcanonized English king, that on the rebuilding of theabbey by Henry III St. Edward'stomb really overshadowed the primary dedication to St. Peter. The pilgrim's sign was a king's head surmounting a pin. The step on which the shrine stands was deeply worn by the kneeling pilgrims, but it has been relaid so that the hollows are now on the inner edge. Once more this sanctuary, too, has become a centre of pilgrimage (Stanley, "Mem. of Westminster", London, 1869,passim; Wall, 223-35).
In older ages, the pilgrim had a special garb which betokened his mission. This has been practically omitted in modern times, except among theMohammedans, with whomihram still distinguishes theHallal andHadj from the rest of the people. As far as one can discover, the dress of themedieval pilgrim consisted of a loose frock or long smock, over which was thrown a separate hood with a cape, much after the fashion of theDominican andServite habit. On his head, he wore a low-crowned, broad-brimmed hat, such as is familiar to us from the armorial bearings ofcardinals. This was in wet and windy weather secured under his chin by two strings, but strings of such length that when not needed the hat could be thrown off and hang behind the back. Across his breast passed a belt from which was suspended his wallet, or script, to contain hisrelics, food, money, and what-not. In some illuminations it may be noted as somehow attached to his side (cf. "blessing"infra). In one hand he held a staff, composed of two sticks swathed tightly together by a withy band. Thus in the grave of Bishop Mayhew (d. 1516), which was opened a few years ago inHerefordcathedral, there was found a stock of hazel-wood between four and five feet long and about the thickness of a finger. As there were oyster shells also buried in the same grave, it seems reasonable to suppose that this stick was thebishop's pilgrim staff; but it has been suggested recently that it represents acrosier of a rough kind used for the burial ofprelates (Cox and Harvey, "Church Furniture", London, 1907, 55). Occasionally these staves were put to uses other than those for which they were intended. Thus on St. Richard's day, 3 April, 1487, Bishop Story ofChichester had to make stringent regulations, for there was such a throng of pilgrims to reach thetomb of thesaint that the struggles for precedence led to blows and the free use of the staves on each other's heads. In one case a death had resulted. To prevent a recurrence of this disorder, banners and crosses only were to be carried (Wall, 128). Some, too, had bells in their hands or other instruments of music: "some others pilgrimes will have with them baggepipes; so that everie towne that they came through, what with the noice of their singing and with the sound of their piping and with the jangling of their Canterburie bells, and with the barking out of dogges after them, that they make more noice then if the King came there away with all his clarions and many other minstrels" (Fox, "Acts", London, 1596, 493).
This distinctive pilgrim dress is described in mostmedieval poems and stories (cf. "Renard the Fox", London, 1886, 13, 74, etc.; "Squyr of Lowe Degree", ed. Ritson in "Metrical Romanceës", London, 1802, III, 151), most minutely and, of course, indirectly, and very late by Sir Walter Raleigh:–
"Give me my scallop-shell of quiet.
My staff offaith to walk upon,
My scrip ofjoy,immortal diet,
My bottle of Salvation,
My gown of glory (hope'strue gage),
And then I'll take my pilgrimage."
(Cf. Furnivall, "The Stacions ofRome and the Pilgrim's Sea Voyage".) In penance they went alone and barefoot. Æneas Sylvius Piccolomini tells of his walking without shoes or stockings through the snow to Our Lady of Whitekirk in East Lothian, a tramp of ten miles; and he remembered the intense cold of that pilgrimage to his life's end (Paul, "Royal Pilgrimages inScotland" in "Trans. of Scottish Ecclesiological Soc.", 1905), for it brought on a severe attack of gout (Boulting, "Æneas Sylvius", London, 1908, 60).
A last part of the pilgrim's attire must be mentioned, the famous pilgrim signs. These were badges sewn on to the hat or hung round the neck or pinned on the clothes of the pilgrim.
"A bolle and a bagge
He bar by his syde
And hundredampulles;
On his hat seten
Signes of Synay,
And Shelles of Galice,
And many a conche
On his cloke,
And keys ofRome,
And the Vernycle bi-fore
For men sholde knowe
And se bi hise signes
Whom he sought hadde.
(Piers Plowman, ed. Wright, London, 1856, I, 109). There are several moulds extant in which these signs were cast (cf. British Museum; Musée de Lyon; Musée de Cluny,Paris; etc.), and not a few signs themselves have been picked up, especially in the beds of rivers, evidently dropped by the pilgrims from the ferry-boats. These signs protected the pilgrims from assault and enabled them to pass through even hostile ranks ("Paston Letters", I, 85; Forgeais, "Coll. de plombs historiés", Paris, 1863, 52-80; "Archæol. Jour.", VII, 400; XIII, 105), but as the citation from Piers Plowman shows, they were also to show "whom he sought hadde". Of course the cross betokened thecrusader (though one could also take the cross against theMoors ofSpain,Simeon of Durham, "Hist. de gestis regum Angliæ", ed. Twysden, London, 1652, I, 249), and the colour of it the nation to which he belonged, the English white, the French red, theFlemish green (MatthewParis, "Chron. majora", ed. Luard, London, 1874, II, 330, an. 1199, in R. S.); the pilgrim to Jerusalem had two crossed leaves of palm (hence the name "palmer"); to St. Catherine'stomb onMount Sinai, the wheel; toRome, the heads of Sts. Peter and Paul or the keys or the vernicle (this last also might meanGenoa where there was a rival shrine of St. Veronica's veil); to St. James of Compostella the scallop or oyster shell; toCanterbury, a bell or the head of thesaint on a brooch or a leadenampulla filled with water from a well near thetomb tinctured with an infinitesimal drop of themartyr's blood ("Mat. for Hist. of Thomas Beckett", 1878 in R. S., II, 269; III, 152, 187); to Walsingham, the virgin and child; toAmiens, the head ofSt. John the Baptist, etc. Then there was the horn ofSt. Hubert, the comb ofSt. Blaise, the axe of St. Olave, and so on. And when thetomb was reached, votive offerings were left of jewels, models of limbs that had beenmiraculously cured, spears, broken fetters. etc. (Rock, "Church of our Fathers", London, 1852, III, 463).
Among the countless effects which pilgrimages produced the following may be set down:
Towns—Matthew Paris notes ("Chron. major." in R. S., I, 3, an. 1067) that inEngland (and the same thing really applies all overEurope) there was hardly a town where there did not lie the bodies ofmartyrs, confessors, and holy virgins, and though nodoubt in very many cases it was the importance of the towns that made them the chosen resting-places of thesaint'srelics, in quite as many others the importance of thesaint drew so many religious pilgrims to it that the town sprang up into real significance. So it has been noted thatCanterbury, at least, outshone Winchester, and since theReformation has once more dwindled into insignificance.Bury Saint Edmunds,St. Albans, Walsingham, Compostella, Lourdes, La Salette have arisen, or grown, or decayed, accordingly as the popularity among pilgrims began, advanced, declined.
Roads were certainly made in many cases by the pilgrims. They wore out a path from the sea-coast to Canterbury and joined Walsingham to the great centres of English life and drove tracks and paths across the Syrian sands to the Holy City. And men andwomen for theirsoul's sake made benefactions so as to level down and up, and to straighten out the wandering ways that led from port to sanctuary and from shrine to shrine (Digby, "Compitum", London, 1851, I, 408). Thus they hoped to get their share also in the merits of the pilgrim. The whole subject has been illuminated in a particular instance by a monograph of Hillaire Belloc in the "Old Road" (London, 1904).
Geography too sprang from the same source. Each pilgrim who wrote an account of his travels for the instruction and edification of his fellows was unconsciously laying the foundations of a newscience; and it is astonishing how very early these written accounts begin. The fourth century saw them rise, witnessed the publication of many "Peregrinationes" (cf. Palestine Pilg. Text Soc.,passim), and started the fashion of writing these day-to-day descriptions of the countries through which they journeyed. It is only fair to mention with especial praise the names of theDominicans Ricaldo da Monte Cruce (1320) and Bourchard of Mount Sion (Beazley, II, 190, 383), the latter of whom has given measurements of several Biblical sites, the accuracy of which is testified to by modern travellers. Again weknow that Roger ofSicily caused the famous work "The Book of Roger, or the Delight of whoso loves to make the Circuit of the World" (1154) to be compiled, from information gathered from pilgrims and merchants, who were made to appear before a select committee ofArabs (Symonds, "Sketches in Italy", Leipzig, 1883, I, 249); and we even hear of amedieval Continental guidebook to the great shrines, prefaced by a list of the most richlyindulgenced sanctuaries and containing details of where money could be changed, where inns andhospitals were to be found, what roads were safest and best, etc. ("The Month", March, 1909, 295; "Itineraries of William Wey", ed. for Roxburgh Club, London, 1857; Thomas, "De passagis in Terram Sanctam",Venice, 1879; Bounardot and Longnon, "Le saint voyage de Jhérusalem du Seigneur d'Auglure", Paris, 1878).
Crusades also naturally arose out of theidea of pilgrimages. It was these variousperegrinationes made to theSepulchre of Jesus Christ that at all familiarized people with the East. Then came the huge columns of devout worshippers, growing larger and larger, becoming more fully organized, and well protected by armed bands of disciplined troops. The most famous pilgrimage of all, that of 1065, which numbered about 12,000, under Gunther,Bishop ofBamberg, assisted by theArchbishop ofMainz, and the Bishops ofRatisbon and Utrecht, was attacked by Bedouins after it had left Cæsarea. The details of that Homeric struggle were brought home toEurope (Lambert of Gersfield, "Mon. Germ. Hist.", 1844, V, 169) and at once gave rise toCrusades.
Miracle Plays are held to be derived from returning pilgrims. This theory is somewhat obscurely worked out by Père Monestrier (Représentations en musique anc. et modernes; cf. Champagnac, I, 9). But he bases his conclusions on theidea that themiracle plays begin by the story of the Birth or Death of Christ and holds that the return to the West of those who had visited the scenes of the life of Christ naturally led them to reproduce these as best they could for their less fortunate brethren (St. Augustine,City of God). Hence themiracle plays that deal with the story ofChrist's Passion were imported for the benefit of those who were unable to visit the very shrines. But the connexion between the pilgrimages and these plays comes out much more clearly when we realize that the scene of themartyrdom of thesaint or some legend concerning one of themiracles was not uncommonly acted before his shrine or during the pilgrimage that was being made to it. It was performed in order to stimulate devotion, and to teach the lessons of his life to those who probablyknew little about him. It was one way and the most effective way of seeing that the reason for visiting the shrine was not one of mere idlesuperstition, but that it had a purpose to achieve in the moral improvement of the pilgrim.
International Communications owed an enormousdebt to the continued interchange of pilgrims. Pilgrimages andwars were practically the only reasons that led the people of one country to visit that of another. It may safely be hazarded that an exceedingly large proportion of the foreigners who came toEngland, came on purpose to venerate thetomb of the "Holy blissful Martyr",St. Thomas Becket. Special enactments allowed pilgrims to pass unmolested through districts that were in the throes ofwar. Again facilities were granted, as atPontigny, for strangers to visit the shrines of their ownsaints in other lands. The result of this was naturally to increase communications between foreign countries. The matter of road-making has been already alluded to and the establishment of hospices along the lines of march, as the ninth-centurymonastery at Mount Cenis, or in the cities most frequented by pilgrims, fulfilled the same purpose (Acta SS., March, II, 150, 157;Glaber, "Chron." in Mon. Germ. Hist.: Script, VII, 62). Then lastly it may be noted that we have distinct notices, scattered, indirect, and yet all the more convincing, that pilgrims not unfrequently acted as postmen, carrying letters from place to place as they went; and that people even waited with their notes written till a stray pilgrim should pass along the route (Paston Letters, II, 62).
Religious Orders began to be founded to succour the pilgrims, and these even the most famous orders of themedieval Church. The KnightsHospitallers, or Knights of St. John, as their name implies, had as their office to guard the straggling bands ofLatin Christians; the Knights of Rhodes had the same work to carry out; as also had theKnights Templars. In fact the seal of these last represented simply aknight rescuing a helpless pilgrim (compare also the Trinità dei Peregrini of St. Philip).
Scandals effected by this form of devotion are too obvious and were too often denounced by thesaints and other writers fromSt. Jerome toThomas à Kempis to need any setting out here. The "Canterbury Tales" ofChaucer are sufficient evidence. But the characteristic ones: (i) excessive credulity of the guardian of the shrine; (ii) insistence upon theobligation of pilgrimages as though they werenecessary forsalvation; (iii) the neglect on the part of too many of the pilgrims of their ownduties at home in order to spend more time in passing from one sanctuary to another; (iv) the wantonness and evil-living and evil-speaking indulged in by the pilgrims themselves in many cases. Not as though these abuses invalidated the use of pilgrimages.Erasmus himself declares that they did not; but they certainly should have been more stringently and rigorously repressed by the church rulers. The dangers of thesescandals are evidently reduced to a minimum by the speed of modern travel; yet from time to time warnings need to be repeated lest the old evils should return.
To complete this article, it will be well to give the following blessings taken from the Sarum Missal (London, 1868, 595-6). These should be compared withMohammedan formularies (Champagnac, II, 1077-80, etc.):—
V. The Lord be with you.
R. And with thy spirit.
Let uspray. OLord Jesus Christ who of Thy unspeakable mercy at the bidding of the Father and by the Co-operation of the Holy Ghost wast willing to come down fromHeaven and to seek the sheep that was lost by the deceit of the devil, and to carry him back on Thy shoulders to the flock of the Heavenly Country; and didst commend the sons of Holy Mother Church byprayer to ask, by holy living to seek, by persevering to knock that so they may the more speedily find the reward of saving life; we humbly call upon Thee that Thou wouldst be pleased tobless these scrips (or this scrip) and these staves (or this staff) that whosoever for thelove of Thy name shall desire to wear the same at his side or hang it at his neck or to bear it in his hands and so on his pilgrimage to seek the aid of the Saints with the accompaniment ofhumbleprayer, being protected by the guardianship of Thy Right Hand may be found meet to attain unto the joys of the everlasting vision through Thee, O Saviour of the World, Who livest and reignest in the unity of the Holy Spirit,God for ever and ever.Amen.
Here let the scrip be sprinkled withHoly Water and let the Priest put it round each pilgrim's neck, saying: In the Name ofour Lord Jesus Christ receive this scrip, the habit of thy pilgrimage, that after due chastisement thou mayest be found worthy to reach in safety the Shrine of the Saints to which thou desirest to go; and after the accomplishment of thy journey thou mayest return to us in health. Through, etc.
Here let him give the Staff to the Pilgrim, saying: Receive this staff for thy support in the travail and toil of thy pilgrimage, that thou mayest be able to overcome all the hosts of the enemy and reach in safety the Shrine of the Saints whither thou desirest to go; and having obediently fulfilled thy course mayest return again to us withjoy. Through, etc.
V. The Lord be with you.
R. And with thy spirit.
Let uspray. OGod, whose power is invincible and pity cannot be measured, the aid and sole comfort of pilgrims; who givest unto Thy servants armour which cannot be overcome; we beseech Thee to be pleased tobless this dress which is humbly devoted to Thee, that the banner of thevenerated Cross, the figure whereof is upon it, may be a most mighty strength to Thy servants against the wickedtemptations of the old enemy; a defence by the way, a protection in Thy house, and a security to us on every side. Through, etc.
Here let the garment marked with the Cross be sprinkled withHoly Water and given to the pilgrim, thepriest saying:
Receive this dress whereupon thesign of the Cross of theLord Our Saviour is traced, that through it safety, benediction and strength to journey in prosperity, may accompany thee to the Sepulchre of Him, who withGod the Father and the Holy Ghost, liveth and reigneth oneGod, world without end.Amen.
MARX,Das Wallfahren in der katholischen Kirche (Trier, 1842); SIVRY AND CHAMPAGNAC,Dictionn. des pèlerinages (Paris, 1859); ROCK,The Church of Our Fathers (London, 1852); LE ROY,Hist. des pèler. de la sainte Vierge en France (Paris, 1875); WATERTON,Pietas Mariana Britannica (London, 1879); CHAMBERS,Book of Days (London, s. d.); JUSSERAND, tr. SMITH,English Wayfaring Life in the Middle Ages (London, 1892);Itinéraires français XIe-XIIIe siecles, ed. MICHELANT AND RAYNAUD (1882—);Palestine Pilgrim Text Society (London, 1884—);Deutsche Pilgerreisen nach dem heiligen Lands (Innsbruck, 1900); BEAZLEY,Dawn of Modern Geography (London, 1897-1906); WALL,Shrines of British Saints (London, 1905); BRÉHIER,L'église et l'Orient au moyen-âge (Paris, 1907); CAMM,Forgotten Shrines (London, 1910);Revue de l'Orient latin (Paris, 1883—);Messenger of the Sacred Heart (New York, 1892-9),passim.
APA citation.Jarrett, B.(1911).Pilgrimages. InThe Catholic Encyclopedia.New York: Robert Appleton Company.http://www.newadvent.org/cathen/12085a.htm
MLA citation.Jarrett, Bede."Pilgrimages."The Catholic Encyclopedia.Vol. 12.New York: Robert Appleton Company,1911.<http://www.newadvent.org/cathen/12085a.htm>.
Transcription.This article was transcribed for New Advent by WGKofron.With thanks to St. Mary's Church, Akron, Ohio.
Ecclesiastical approbation.Nihil Obstat. June 1, 1911. Remy Lafort, S.T.D., Censor.Imprimatur. +John Cardinal Farley, Archbishop of New York.
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