Pilgrimage to Jerusalem and the Holy Land, 1187–1291 (Crusade Texts in Translation)

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Pilgrimage to Jerusalem and the Holy Land, — Crusade Texts in Translation, Perry Dominican University dperry dom. At the annual meeting of the American Historical Association in New Orleans, in January , nineteen papers explicitly addressed the medieval European crusades.

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Three focused on military issues, two on popes, and the other fourteen explored a diverse range of topics including memory, material culture, display, identity, preaching, literary traditions, and emotion. If the AHA program provides a snapshot of current trends, the Crusades have become an inclusive and expansive field of study, rich with possibilities.

The inclusion of Denys Pringle's excellent collection of translated pilgrimage texts in Ashgate's impressive series, Crusade Texts in Translation , speaks to the expanding nature of Crusade Studies. For most of Pringle's fifteen western and two Greek accounts of travel in the Holy Land, the Crusades themselves are peripheral. Instead, the Holy Land itself takes center stage, and only rarely do recent military and political events emerge within the sources to provide context or explain a particular problem a pilgrim faced.

The sources span from and provide an excellent overview of both the details of pilgrimage and the world that the pilgrims encountered. The book opens with a concise introduction to pilgrimage in the Western tradition. Pringle divides his period into three sections: He traces the routes of the various pilgrimages that took place during each period, a process he supplements with several helpful maps.

He notes the emergence of Venice as the primary provider of shipping and credits the general increase in galley size with the lowering of cost per pilgrim.

He also notes the relative stability of the route chosen by pilgrims between and , despite the fall of the city in In general, political control over Jerusalem does not correlate to frequency of visitation or knowledge of the city, at least according to the narrative accounts; instead, new sites become grafted on to the older traditions.

The introduction concludes with a brief overview of both pilgrim motivations and the "practicalities of pilgrimage" 11 , focusing particularly on the changing nature of indulgences that come to litter the later texts.

In the second part of the introductory comments, each text receives a short treatment. Pringle divides the texts into three categories: Though brief, the description of each source manages to place the text in its circumstances of production and manuscript history, while noting any scholarly editions. While some of the sources, such as the "Chronicle of Ernoul," are reasonably well known, others, especially the shorter and fragmentary texts, may be less familiar.

Pringle's intention here is to gather together a body of texts that speak to each other and reveal the full panoply of possibilities encountered by thirteenth-century pilgrims. And quite a panoply it turns out to be. Not only do we receive the expected descriptions of holy places and the people who venerate them, but the texts contain countless interesting and enjoyable anecdotes. The pilgrims move through Greek, Armenian, Latin, and Islamic lands, often pausing to note specific miracles, rituals, modes of transport, and practical details of clothing and food.

This reviewer was particularly struck by Wilbrand of Oldenburg's description of Epiphany among the Armenians, Germans, Greeks, and Syrians of Sis. At the end of the affair, "the clergy hastened to their monasteries and the king and knights to the fields, where they engage in military games, running about on bedecked horses and smashing lances to pieces" In another enjoyable anecdote, the pilgrim Thietmar, writing around , digressed from his description of the ecclesiastical organization of the region to observe that the archbishop of Caesarea was "more than moderately fat," though Pringle notes that word pinguis might also mean rich For instance, they are often more original than the texts of the 12th century, representing first-hand accounts of travellers rather than simple reworkings of older texts.

Taken together, they document the changes that occurred in the pattern of pilgrimage after the fall of Jerusalem in , during its brief reoccupation by the Franks between and , and during the period from onwards when the Mamluks gradually took military control of the whole country. In the ss, for example, because of the difficulties faced by pilgrims in reaching Jerusalem itself, there developed an alternative set of holy sites offering indulgences in Acre. The bringing of Transjordan, southern Palestine and Sinai under Ayyubid and, later, Mamluk control also encouraged the development of the pilgrimage to St Catherine's monastery on Mount Sinai in this period.

The translations are accompanied by explanatory footnotes and preceded by an introduction, which discusses the development of Holy Land pilgrimage in this period and the context, dating and composition of the texts themselves.

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