Towards the end of the 1st millennium, the roads of Europe became crowded. Some moved on horseback, most on foot. Some went with their families; others in groups from the same village; others walked alone. There were people of all ages and social classes: along with the numerous peasants and artisans, clerics, nobles and even princes and kings also traveled the roads. Despite the enormous differences that separated them in their ordinary lives, on this occasion they had a common destination and objective: the city of Rome, to which they were making a pilgrimage to venerate the tombs of the apostles Peter and Paul.
In reality, the pilgrimages had begun some time ago. Shortly after the crucifixion of Saint Peter and the beheading of Saint Paul, his followers began to secretly visit his tombs, located respectively in the Vatican and on Via Ostiense.
With the officialization of Christianity in the 4th century, the veneration of the relics of the apostles became a desirable practice, which was encouraged by the construction of temples in the places where these tombs were located. This is how the basilicas of Saint Peter in the Vatican and Saint Paul Outside the Walls were born.
In the following centuries, other sanctuaries were built to which the remains of saints and martyrs who until then were scattered in cemeteries and catacombs in Rome and its surroundings were transferred. The transfer was carried out partly to prevent desecration and theft, but also to facilitate its veneration.
It is known that throughout the Early Middle Ages, kings and nobles, as well as illustrious religious figures – some of whom would later be proclaimed saints – went on pilgrimage to Rome. Some did so at the end of their lives with the intention of remaining in the Eternal City and dying there. Less is known about the pilgrimages of people of humbler condition. The existence of reception structures for pilgrims along the routes and in Rome itself shows that they must have been numerous, but it is very difficult to quantify.
What seems clear is that at the end of the 10th century there was a general increase in the movement of pilgrims. This growth was due, on the one hand, to the spiritual renewal of the Church and, on the other, to the profound transformations that took place in European societies during that period: it was a time of demographic expansion and economic growth, as well as a certain stability. policy. All of this undoubtedly contributed to many more people being able to go on pilgrimage.
Something very powerful must have pushed all these people to abandon their lands and their occupations for a long period of time, as well as the relative comfort and security of their daily lives, to venture down paths full of risks. Pilgrimage meant traveling enormous distances on foot, entering unknown territories, spending months without news of their families, suffering fatigue and possibly hunger and illness, exposing themselves to encounters with robbers and all kinds of obstacles. What could compensate for so many hardships?
To better understand the phenomenon of pilgrimage, we must keep in mind that in the Middle Ages religion completely permeated existence, and that, above all, the highest aspiration of any man was to achieve eternal life. Any action that could contribute to the salvation of the soul was worth it, even if it entailed enormous sacrifices. At the same time, the cult of the mortal remains of saints was widespread, due to the conviction that seeing and touching relics produced great benefits, both spiritual and material, such as the healing of diseases.
In this context, the pilgrims were essentially guided by two motivations: expiatory and devotional. In the first case, it was about completing the penance imposed by a confessor, with which serious sins were expiated. In the second, which was the predominant one, the pilgrimage was a voluntary form of self-improvement, of sacrifice, of offering to God. In this way, curiously, the most sinful people made the pilgrimage along with the most pious.
It is very likely that among the pilgrims there were also those who were attracted by the desire for adventure, the desire to see the world and meet different people. In the Middle Ages, the vast majority of the population lived in villages and never traveled more than a few kilometers, making a trip to another country unthinkable. For a curious person, a pilgrimage must represent an extraordinary experience. Likewise, for the few who enjoyed a certain cultural level, it was surely fascinating to visit the monuments of Antiquity that were treasured by what had been the imperial capital.
For pilgrims to successfully carry out their trip, it was essential that they had assistance along the route and at the destination. The Via Francigena, originating in a Lombard route from the 7th century that linked northern Italy with Tuscany and Rome, had since those times abbeys created by royal power that fulfilled this mission.
Later, another Germanic people, the Franks, conquered northern Italy and took the abbeys under their protection, expanding them and increasing their number. Furthermore, little by little, municipalities and corporations, religious orders and individuals were founding and paying for the maintenance of hospitals for pilgrims as a form of Christian charity.
Next to them, from the 12th century onwards, there were structures belonging to the hospital orders: that of Saint John of Jerusalem, that of the Templars and that of the Holy Sepulchre. Despite having been founded to assist those on pilgrimage to the Holy Land, they had an important presence on the routes of Rome.
Most of these hospitals were very Spartan: pilgrims slept on the floor, on piles of straw, and enjoyed few comforts. But the important thing was that they constituted an oasis of security, a roof under which to spend the night safe from inclement weather, wild animals and bandits.
In the Eternal City, in addition to the hospitals created by the Roman brotherhoods and charitable institutions, there were the scholae, hospitals for pilgrims founded on the initiative of national groups. In them they offered accommodation, food and health care to pilgrims from the same geographical origin.
In the 12th and 13th centuries there was a certain decline in pilgrimages to Rome. Several factors had come together: the political situation on the Italian peninsula was unstable; the pilgrimage to Jerusalem had been simplified thanks to the success of the first crusade; and Compostela became a new destination after the discovery of the tomb of the apostle Santiago. However, in 1300, Pope Boniface VIII gave a strong boost to Rome: he promulgated a bull that established the first jubilee.
It was established that all those who visited the basilicas of Saint Peter and Saint Paul that year and in any subsequent hundredth year would be granted plenary indulgence, that is, total forgiveness of sins. The news was widely disseminated by sending the summons bull throughout Europe, and the influx of pilgrims that year was enormous. The chronicles speak of crowds coming in search of forgiveness.
In addition to giving a new dimension to the pilgrimage, the jubilee represented a qualitative change: until then, pilgrims made their journey alone or in small groups, and their journeys were spread over months and even years. With the establishment of the jubilee, the custom of going to Rome in large groups, organized by parishes, brotherhoods or other communities, was established.
The success of the jubilee helped to reaffirm Rome’s role as the center of Christianity, and had very positive economic repercussions for both the city and papal finances. Later it was decided that this call would take place first every 50 years, then every 33 and finally every 25. Since then, and except for a hiatus due to political causes in the 19th century, the jubilees have been celebrated regularly until today.
This text is part of an article published in number 460 of the magazine Historia y Vida. Do you have something to contribute? Write to us at redaccionhyv@historiayvida.com.