Pilgrimage

PILGRIMAGE The Great Journey

"The word Pilgrim, derived as it is from the Latin //peregrinus//, which was used to designate the stranger or traveler, focuses our attention on an aspect of his or her activity that perhaps is not the essential one: the journey undertaken, the //peregrinatio//. Yet in practice, even if the term pilgrimage puts the emphasis on this idea of a physical displacement, be it over a great distance or more usually, in the case of the majority of "pilgrims," no more than a short trip within the locality, what provided the real meaning to this movement was the place that was the object of the pilgrim's attention, a place he considered as possessing a particular value or holiness and where he went in an attitude of prayer and adoration, as well as with a certain veneration for the object or person whose presence served to establish the reputed sanctity of the place" (p.1).
 * A Pilgrimage, in the context of a religious journey, is often a long journey to a holy place that has significant religious importance to an individual who is in search of a place to better aid their faith. Pierre Maraval best describes pilgrim and pilgrimage as:

Regardless of the purpose for this journey, a pilgrim was often travelling to a shrine in search of a new beginning, and it is this beginning where I would like to originate this WIKI page. So why does one want to travel, often under extreme conditions, to a shrine in search of a new beginning? || The [|Church of the Holy Sepulchre] is one of the most important pilgrimage sites in Christianity.

 The [|Wailing Wall] is all that remains of the Western wall of the [|Temple in Jerusalem]. || First, it must be understood that, “The sacred journey has origins in prehistoric religious cultures and myths” (Merton, p.1). Merton explains that it is instinctive for man to need this long journey to find the ancestral home where life is without defect. The purpose is to seek that, “mythical source…where the ancestors came from…” (p.1). However, this is just one explanation. Places of religious importance have had different meanings for different people since the beginning of time. Regardless of the individual meaning, in the fourth century, Christian pilgrimages to the Holy Land mirrored the earlier Jewish pilgrimages, and can be attributed to such individuals like St. Helena in 326 and the nun Aetheria in 333. St. Helena’s pilgrimage to Jerusalem resulted in the finding of the True Cross and eventual dedication of the Holy Sepulchre. Aetheria who not only visited Jerusalem, but continued her travels to Palestine, Arabian and Egyptian deserts in search of liturgical worship, which was in its infancy. The significance of Aetheris’s travels resulted in the //Peregrinatio Aetheriae // (the Pilgrimage of Aetheria), and other writings that describes her interaction with the monks, holy places, and points of importance visited during her travels which helped to provide a firsthand description of the new liturgical practices. The question to ask, then, why did the pilgrim travel such distances? “What did the visitor come to do in the holy place, and why did he come? Maraval states that “He came to pray, //euches eneken, orationis causa//. This prayer could be an act of gratitude, the fulfillment of a vow, a request for forgiveness, or a demand for a variety of favors. But since the pilgrim came to pray in a specific place, this basic motive could take on a particular color: his prayer would be fortified by all that the place itself could bring and contribute, which is essentially to say by all that could be seen and touched” (p.10). It is the touch that most intrigues me.
 * “The first objective of the pilgrim was not to be better informed, but rather to nourish his or her personal prayer. If the sight of these places led the pilgrim to that end, it was because they were places of memory where one could see, hear, and even touch that which would direct one's attention to a higher reality brought to life through contemplation” (Maraval, p.11). Because Saints and Martyrs were often the center of these holy places, it became important for the pilgrims to show an outwardly respect to the shrine through physical touch and other forms of veneration, as well as to actually obtain a relic. Unfortunately, many were unable to obtain a relic; but none the less, many current practices of pilgrimage owe their beginnings to the fourth and fifth centuries where veneration was an end to the means even though this was a form of paganism, which was nonconforming to Christian beliefs.

Meanwhile, another evolution with pilgrimages was taking foothold in Europe that can be attributed to the monks of Ireland. Due to the fall of Rome in the 6th century, the Holy Land was no longer accessible to the average Christian pilgrim. However, this did not mean that pilgrimages were not taking place. On the contrary, throughout Europe many still travelled great distances to see and attain their religious desires. However, one key player has entered the scene: Celtic Monks. Prior to the arrival of the monks from Ireland, pilgrimages were quite benign in the sense that most travelled for the same purpose: to pray and venerate. || 

A supplicating pilgrim at [|Masjid al-Haram], the mosque which was built around the [|Kaaba] ("cube"), (the building at center). Pilgrims circumambulating the [|Kaaba] during the Hajj [|Copyright] || However, the monks had a different purpose, and were instrumental in making a significant change. Irish Monks created, “…a new character…” for pilgrimages, and were on their quest to seek the Holy Land, but the new thought was “…to visit a shrine in search of solitude and exile…not to visit a shrine” (Merton, p.6). Although the monks were also in search of the promise land, their purpose was a life of purity, solitude, and penance in search of the unknown until their meeting with God. However, this difference is only part of the influence on lay persons. Although unintended, monks became missionaries and began to influence the willing into a system of pilgrimage that was not just about prayer, but a total commitment to God through understanding and purpose: not just a superficial understanding with Paganistic foundations. By the 8th and 9th centuries the Monks were able to pilgrimage to the Holy Land and complete their journey, but not before they had a profound effect on people they encountered: not only with their beliefs and practices, but with their teachings in schools and the gathering of liturgical works. An example of this would be the five pilgrimages to St. Benedict.

Meanwhile, there were other influences as to the “why” people went on pilgrimage including aliment cures including paralysis and eye disease, excorcisms (most common request), survival, and help in the defeat of an enemy to name a few. By the ninth century, collections of shrines were extremely common throughout European Christian communities and were the places individuals travelled to in search of the aforementioned answers to their problems. “Throughout the ages mankind has sought healing for injuries, acute illness, and chronic disease, whether from academically trained physicians, from shamans, or at miraculous shrines…. with the advent of Christianity similar phenomena developed in the late antique world, as pilgrims sought healing at both the loca sancta of the Holy Land and the churches of holy apostles and martyrs” (Talbot, p. 2). This is substantiated by numerous documented stories such as the accounts of Adalhelm’s request to Opportuna to save him from sure death, as well as, his accounts of Olbiregis’ travels from church to church in search of a cure to remove her demonic possession. Although this is just a couple of examples, pilgrimages during this period were bound by both the spiritual and physical, and it is interesting to note that the ultimate goal was still a cure for their particular situation. Indeed, these examples had a significant impact on the evolution of the pilgrimage in locations such as Abu Mina in Egypt, Sts. Abbakyros and John at Menouthis in Egypt, the shrine of St. Thekla in Anatolian Seleukeia, the pilgrimage complex of Qal'at Sem'an near Antioch, and the column of St. Symeon the Stylite the Elder, to name a few.

Although the previous examples had a significant influence on why pilgrimages were becoming more common, perhaps none had as large of an impact as the changes in penance. “The penitential system…of the 6th to10th centuries completely transformed the old concept of ecclesiastical penance” (Merton, p.5). Traditional penance was carried out in public, and was a onetime occurrence. However, under the Celtic invasion, penance became private with multiple occurrences possible. This led to the most important form of penance, the //peregrination//. “Instead of doing penance in full view of the church…the penitent was sent off into exile” (Merton, p.5). After the Eight century, specific destinations were prescribed with the penitent required to bring back proof of fulfillment of their penance where one would be absolved. Finally, the pilgrimages of all pilgrimages: the first Crusade! “The First Crusade itself was a giant pilgrimage, a Holy war preached and organized by the church…and in the mind of Pope Urban II, the Holy Crusade was to not only be a great unification of Christendom, but a general act of repentant faith that would culminate in the moral reform and renewal of Christendom” (Merton, p.12-13). This mass pilgrimage became the, “…epitome of all penance” (Merton, p.13). Even St. Bernard thought that taking up arms for the Christianity during the First Crusade was an admirable form of penance, and believed it was a moral risk for anyone to decline this opportunity. “St. Bernard even more than Urban II believed that the Crusade was a providential opportunity for total renewal of feudal society” (Morton, p.13). It is ironic that all Christians were requested to take up arms to free the Holy Land to include the worst criminals. The Crusade now became justification for criminals to remedy their sins of violence in war if they focus on the infidels and will fulfill their penance in the name of God and Christianity.

So why did people place such value on pilgrimages, and where did they travel to fulfill this inherent desire? First, all classes, sexes, and ages made the journey in search of their desire to pray, repent, get healed, or longing to live a life of simplicity and voluntary exile as the Monks desired. Talbot’s research clearly shows that the “analysis of miracle accounts shows that men, women, and children of all ages visited saints' shrines…”(Talbot, p.11). Earlier pilgrimages may have included mostly men, monks and nobility, while the Crusades brought a whole new category of pilgrims to the front; to include criminals. The bottom line is that the writings clearly show that as time progressed, all walks of life began to journey long distances in search of the Promised Land and salvation. People travelled great and small distances for many reasons in the hopes of being healed, saved, gaining eternal life, for the good of Christianity, and perhaps to aid the faith of the visitor. However, I do not believe it is that simple.

One must remember that the Middle Ages was filled with uncertainty, starvation, disease, war, and probably most important, significant changes in religious affiliations with the growth of Christianity and the strengthening of the church. Additionally, many believed their journey would assure them a place in heaven, perhaps give them personal peace and solace, and give them the opportunity to show thanksgiving or atonement or to make a special request of the saint associated with the site. However, as Merton clearly articulates, “History would show the fatality and doom that would attend on the external pilgrimage with no interior spiritual integration, a divisive and disintegrated wondering, without understanding and without the fulfillment of any humble inner quest. In such pilgrimage no blessing is found within…” (p.2). In other words, some left on their quest without true inner desires or understanding. Pilgrimages were travelled only because man innately has an emotional desire to wonder and seek out places of origin. That, “the sacred journey has origins in prehistoric religious cultures and myths” (Merton, p.1). Maybe that is the true “why” people revere important religious sites. Not just because of their internal beliefs in faith and salvation, but because of the myths that have surrounded reality throughout history.



**Works Cited** Maraval, Pierre. “The Earliest Phase of Christian Pilgrimage in the Near East (before the 7th Century)”. //Dumbarton Oaks Papers//, Vol. 56, (2002), pp. 63-74. Dumbarton Oaks, Trustees for Harvard University. Web. 3 July 2010. []. Merton, T.. "From Pilgrimage To Crusade. " //Cithara// 48.1 (2008): 5-21. Research Library, ProQuest. Web. 03 July 2010. Talbot, Alice-Mary. “Pilgrimage to Healing Shrines: The Evidence of Miracle Accounts”. // Dumbarton Oaks Papers //, Vol. 56, (2002), pp. 153-173. Dumbarton Oaks, Trustees for Harvard University. Web. 3 July 2010. http://www.jstor.org/stable/1291860.