Medieval saints, pilgrims, souvenirs

In the Christian tradition, journeying was associated with conversion: all pil­g­rim roads potentially led to Damas­cus. All Christians were stained with sin in his life, but individuals’ motives for going on pilgrimage differed from person to person: to seek health care; ful­fil pil­grim­age vows made during crises; do penance for sins; give thanks for blessings received; as a court punishment for a crime; or for pleasure.

Apostle arm reliquary, German, c1190, silver gilt & enamel, 51cm, 

Cleveland Museum Art

The risks were great: infections, rugged climates, pirates and rape. Mus­lim pirates lurk­ed on the sea routes; other nat­ions’ war­s flared up; ocean storms and epid­emics threat­ened; pil­g­rims had to ob­tain food/shelter en route; and leaving one’s affairs at home was risky. Brigands meant pilgrims tr­a­velled in convoy; pro­tect­ion was needed along the roads and safe places for shel­t­er. Where mon­as­t­eries could not accom­m­odate the crowds, large guest halls were set up by the holy orders. Or hostels at the end of every day’s journey. There they would rec­eive beds of straw, food and alms, a chapel, minstrels and story tellers.

So every temptation that could fascinate the med­ieval mind was linked to pilgrim­age. A general in­dulgence was made by Pope Urban II in 1095 to pilgrims to Jerus­alem, and later to all pilgrims. The ceremony for bless­ing departing pil­grims was held in the local parish church; in his hab­it he lay pr­ostrate before the altar. Each pil­grim re­c­eived a staff and leather satch­el, and wore a grey tun­ic, scarf and large broad-rimmed hat. A red cross was sewn on his garment.

The natural world was seen by medievals as a chaos in which the perp­et­ual int­er­vent­ion of God was the only guiding law; the only rem­edies were prayer and the performance of pious acts. The sexually unchaste were shown as deformed, dis­torted human be­ings. Detailed de­sc­rip­tions of Hell, in­vol­ving fire, brimstone and venomous worms, were on the west fronts of Bour­g­es, Con­ques, Lourdes and Rocamadour. Ex­cep­t for the upper mobil­ity, clergy and wealthy merch­ants, the vast maj­ority could not read. So the church chose sculptural themes that were most likely to capture citizens’ att­ent­ion, elicit their em­otions and improve their morals.

The greatest relics were those associated with Christ, especially once the holy cross was ex­cav­ated in Jerusalem. Relics of the Passion were sent westwards, the crown of thorns going to St Louis of France in Ste Chapelle 1239.

In French pil­gr­images to the Virgin were the pr­inc­i­p­al means by which de­v­otion of uneduc­ated people was ex­press­ed. Virgin statues were placed on al­t­ars, carv­ed images, on shrines, column cap­itals and walls. Relics included: her empty tomb out­side Jer­us­alem; her cloak in the church of Const­an­t­in­­op­le; and her silk tunic in Chartres’ crypt.

If chur­ch­­es could not have relics from Christ or the Virgin, oth­er holy people were next best eg the head of St John the Baptist was preserv­ed at St Hilaire in Poitiers. This cult of saints led to an unpreced­ented demand for relics, given that relics were nec­essary for the consecration of chu­rch­es. There was a great demand for saints’ literature. Saints’ lives were read in the les­s­ons on their feast days; stories were repeated in sermons; and the themes were often ill­ustrated in wall art or stained glass. Teaching the lives and mir­acles of the saints greatly simplified doctrinal issues and encouraged un­educated people with the faith.

The relics were not venerated in them­selves; they were a link to holy martyrs whose lives were a model to humanity. So the more beautiful, the better. Soon precious re­l­iquar­ies were be­ing created to honour those divine persons to whom the relics had once belonged. Where possible, reliquaries were shaped as the cont­ents had app­eared in life.

Reliquary bust, Auvergne, c1160, copper-gilt, ivory & horn, 73cm, 

Mairie de Saint-Nectaire

Medieval people were vul­nera­ble to illness. Phys­ical dis­ease had to have spir­itual causes, brought on by sin; in­fect­ion was the phys­ical tran­s­fer of devils; and barren­ness was a sign of God’s displeasure. The clergy upheld the invocat­ion of the saints as the ONLY sure remedy for sick­ness. Epidemics led to mass pil­grimage to each of the Blessed Virgin’s sanctu­aries. When sick pil­grims came for the Virgin’s inter­vention, they were nur­sed in the crypt hos­pit­al. They slept IN the cath­edral: the nave was sloped for easy sluic­­ing. On saints' feast days, crowds of the sick fil­led the great basilicas. ­[The medical prof­ession did not inspire as much con­fid­ence as the inter­cession of St Thomas or St James]. Many of the great healing shrines cul­tiv­ated their own med­ical special­ities, and the cures were advertised in the saints’ books.

By the late C12th, four shrines vied with Rome & Jerus­alem in import­ance: Compos­tela, Cant­er­bury (imm­ed­ia­t­ely following the 1170 martyrdom of St Thomas Beck­et), Col­ogne and Chartres. Com­post­ela’s popularity reached its peak in the mid C12th, with c500,000 pil­g­rims a year. The best prot­ec­t­­ion for pilgrims in those decades was provided by military monkish orders.

Pilgrimage provided a wealth of memorable experiences: new friends, tourism in new lands, soar­ing gothic spires, physical pains, dazzling shrines and reliquaries, and ultimate relief at the end. Without photos, medieval pilgrim souvenir badges were the best and most evocat­ive memories available to returning pilgrims.

The badges were made to boost revenues at pilgrim sites and to limit damage to shrines that were nicked. Cheap lead alloys allowed thin casting and detailed low-relief imagery, allowing for the production of delicate, silver-bright objects, affordable for the majority of medieval pilgrims.

 St Thomas Becket badge, Canterbury

St Michael's Pilgrim brass badge

England 15th century

Between the C12th and the C16ths they were sold in their thous­ands at famous sites, as well more local sites. Smart badge makers would try and re­f­lect the relics relevant to each pilgrimage sites.

The souvenirs were bought for different reasons. 1] For religiously focused pilgrims, badges could serve an important devotional purp­ose. 2] Medieval artefacts were sparkling, colourful objects, att­ractive to wear. 3] They advertised the particular shrine that had been most important to that group of pilgrims. 4] They could protect the health of the pilgrims on the long trip home. And 5] for the rest of their lives, the souvenirs would remind the pilgrim of the best time in his entire life. Family and friends would be in awe of the one person in the village who had fulfilled his dream.

Most major pilgrim­age sites had at least one easily recognisable image that could be reprod­uced on a badge. Santiago de Compostela badges were shell-shaped; Amiens’ was John the Bap­tist's head on a plate; St Albans’ showed the saint's martyr­dom. The badge of Thomas Becket at Canterbury was his jewel-encrusted reliquary that housed a holy skull fragment.