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Relevant bibliographies by topics / Christian pilgrims and pilgrimages – England

Academic literature on the topic 'Christian pilgrims and pilgrimages – England'

Author: Grafiati

Published: 25 July 2024

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Journal articles on the topic "Christian pilgrims and pilgrimages – England"

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Cusack, Carole. "Medieval Pilgrims and Modern Tourists." Fieldwork in Religion 11, no. 2 (April 20, 2017): 217–34. http://dx.doi.org/10.1558/firn.33424.

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This article examines the Marian shrines of Walsingham (England) and Meryem Ana (Turkey). Walsingham was a popular pilgrimage site until the Reformation, when Catholic sacred places were disestablished or destroyed by Protestants. Meryem Ana is linked to Walsingham, in that both shrines feature healing springs and devotion to the cult of the “Holy House” of the Virgin Mary. Walsingham is now home to multi-faith pilgrimages, New Age seekers and secular tourists. Meryem Ana is a rare Christian shrine in Islamic Turkey, where mass tourists rub shoulders with devout Christians supporting the small Greek Catholic community in residence. This article emerged from the experience of walking the Walsingham Way, a modern route based on the medieval pilgrimage in 2012, and visiting Meryem Ana in 2015 while making a different pilgrimage, that of an Australian attending the centenary of the Gallipoli landings. Both shrines are marketed through strategies of history and heritage, making visiting them more than simply tourism. Both sites offer a constructed experience that references the Middle Ages and Christianity, bringing modern tourism in an increasingly secular world into conversation with ancient and medieval pilgrimage and the religious past.

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Agnew, Michael. "“Spiritually, I’m Always in Lourdes”." Studies in Religion/Sciences Religieuses 44, no. 4 (August 7, 2015): 516–35. http://dx.doi.org/10.1177/0008429815596001.

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Based on ethnographic fieldwork conducted with pilgrims on pilgrimages from England to the Marian shrine of Lourdes, this article focuses on the experience of serial pilgrims, those who have made the journey to Lourdes repeatedly for several years. Since the first organized pilgrimage from England to Lourdes in 1883, the Marian apparition site has been the premier destination for English Catholic pilgrims, with several diocesan pilgrimages, religious travel companies, and charitable organizations facilitating the journey each year. I argue that for many serial pilgrims, Lourdes constitutes a “home away from home,” a place that has become intimately familiar, safe, and sacred over several pilgrimages. For young pilgrims particularly, those “raised in Lourdes,” it is a formative site that is integral to their religious identity and sense of belonging. By exploring the rich narratives of serial pilgrims, I highlight the fluid boundaries between perceptions of home and destination within the context of contemporary pilgrimage.

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Vetere, Benedetto. "Mediterranean Europe: Pilgrims and warriors, warrior pilgrims." Ad limina 1 (July 25, 2010): 83–113. http://dx.doi.org/10.61890/adlimina/1.2010/13.

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The article begins with an analysis of the relation between space, time and pilgrimage within “various strata and social classes”. From these considerations there first and foremost derives a clear division between on the one hand rural pilgrimage, linked to production from the land, and therefore of a religious nature, and on the other urban pilgrimage, that of merchants related with manufacture, and therefore of a lay nature. There is also a third case, that of judicial pilgrimage, which was particularly common in 14th century Flanders. Secondly, the space is geographically and culturally defined as Mediterranean, determined by the universal character of the Christian religion. Finally, the author deals with the unity of the “Christian space” over the centuries and its repercussion on pilgrimages from the 11th century onwards, when conflict with the Moors and the defence of the unity of the church gave rise to the idea of holy war. During this period the insecurity of the land and sea routes leading to the pilgrim destinations led to the birth of the monastic military orders, with the appearance for the first time of the monacus-miles and the crusader, a phenomenon analysed in the texts by William of Tyre, in Bernard of Clairvaux’s Liber ad milites Templi, and in the Chanson de Roland.

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Izmirlieva, Valentina. "Christian Hajjis—the Other Orthodox Pilgrims to Jerusalem." Slavic Review 73, no. 2 (2014): 322–46. http://dx.doi.org/10.5612/slavicreview.73.2.322.

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In this article, I identify the Christian “hajj” to Jerusalem as an important Ottoman sociocultural phenomenon. I argue that by the nineteenth century the Balkan Eastern Orthodox communities in the Ottoman empire had restructured and reinterpreted their Holy Land pilgrimages to mirror the Muslim hajj to Mecca. As a result, the ritual trip to Jerusalem was transformed into a mechanism for upward social mobility and communal empowerment. By exploring the structural and functional similarities between the Muslim and the Christian hajj, this article contributes to studies of Muslim-Christian interactions outside “the clash of civilizations” paradigm. It also reveals striking distinctions between the Balkan Christian hajjis and the Russian palomniki, calling into question the influential scholarly assumption of Eastern Orthodox practices' homogeneity, an assumption that stands largely uncontested in the field of Slavic studies.

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Feldman, Jackie. "How Can You Know the Bible and Not Believe in Our Lord? Guiding Pilgrims across the Jewish–Christian Divide." Religions 11, no. 6 (June 16, 2020): 294. http://dx.doi.org/10.3390/rel11060294.

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Drawing on auto-ethnographic descriptions from four decades of my own work as a Jewish guide for Christian Holy Land pilgrims, I examine how overlapping faiths are expressed in guide–group exchanges at Biblical sites on Evangelical pilgrimages. I outline several faith interactions: Between reading the Bible as an affirmation of Christian faith or as a legitimation of Israeli heritage, between commitments to missionary Evangelical Christianity and to Judaism, between Evangelical practice and those of other Christian groups at holy sites, and between faith-based certainties and scientific skepticism. These encounters are both limited and enabled by the frames of the pilgrimage: The environmental bubble of the guided tour, the Christian orientations and activities in the itinerary, and the power relations of hosts and guests. Yet, unplanned encounters with religious others in the charged Biblical landscape offer new opportunities for reflection on previously held truths and commitments. I conclude by suggesting that Holy Land guided pilgrimages may broaden religious horizons by offering an interreligious model of faith experience based on encounters with the other.

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Hurlock, Kathryn. "The Guild of Our Lady of Ransom and Pilgrimage in England and Wales, c. 1890–1914." British Catholic History 35, no. 3 (May 2021): 316–37. http://dx.doi.org/10.1017/bch.2021.5.

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The growth in Catholic pilgrimage in the late nineteenth and early twentieth century is widely acknowledged, but little attention has been paid to how and why many of the mass pilgrimages of the era began. This article will assess the contribution made by the Guild of Our Lady of Ransom to the growth of Catholic pilgrimage. After the Guild’s foundation in 1887, its leadership revived or restored pilgrimages to pre- and post-Reformation sites, and coordinated the movement of thousands of pilgrims across the country. This article offers an examination of how and why Guild leaders chose particular locations in the context of Marian Revivalism, papal interest in the English martyrs, defence of the Catholic faith, and late-nineteenth century medievalism. It argues that the Guild was pivotal in establishing some of England’s most famous post-Reformation pilgrimages. In doing so, it situates the work of the Guild in late nineteenth and early twentieth century religiosity, and demonstrates the pivotal nature of its work in establishing, developing, organising, and promoting some of the most important post-Reformation Catholic pilgrimages in Britain.

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Bliznyuk, Svetlana V. "Russian Pilgrims of the 12th–18th Centuries on “The sweet land of Cyprus”." Perspektywy Kultury 30, no. 3 (December 20, 2020): 63–80. http://dx.doi.org/10.35765/pk.2020.3003.06.

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The era of the Crusades was also the era of pilgrims and pilgrimages to Jerusalem. The Russian Orthodox world did not accept the idea of the Crusades and did not consider the Western European crusaders to be pilgrims. However, Russian people also sought to make pilgrimages, the purpose of which they saw in personal repentance and worship of the Lord. Visiting the Christian relics of Cyprus was desirable for pilgrims on their way to Jerusalem. Based on the method of content analysis of a whole complex of the writings of Russian pilgrims, as well as the works of Cypriot, Byzantine, Arab and Russian chroniclers, the author explores the history of travels and pilgrimages of Russian people to Cyprus in the 12th–18th centuries, the origins of the Russian-Cypriot religious, inter-cultural and political relationships, in addition to the dynamics of their development from the first contacts in the Middle Ages to the establishment of permanent diplomatic and political relations between the two countries in the Early Modern Age. Starting with the 17th century, Russian-Cypriot relationships were developing in three fields: 1) Russians in Cyprus; 2) Cypriots in Russia; 3) knowledge of Cyprus and interest in Cyprus in Russia. Cypriots appeared in Russia (at the court of the Russian tsars) at the beginning of the 17th century. We know of constant correspondence and the exchange of embassies between the Russian tsars and the hierarchs of the Cypriot Orthodox Church that took place in the 17th–18th centuries. The presence of Cypriots in Russia, the acquisition of information, the study of Cypriot literature, and translations of some Cypriot writings into Russian all promoted interactions on both political and cultural levels. This article emphasizes the important historical, cultural, diplomatic and political functions of the pilgrimages.

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Batut-Lucas, Katia. "Le sionisme chrétien évangélique aux États-Unis et le cas du CUFI." Studies in Religion/Sciences Religieuses 44, no. 4 (October 23, 2015): 457–78. http://dx.doi.org/10.1177/0008429815605503.

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This article deals with Christian Evangelical Zionist pilgrimages, especially focusing on those from the group of John Hagee, pastor and founder of the Cornerstone Church, and from the lobbyist group Christians United for Israel. Pilgrims from this organization join gatherings which honor and defend Israel, causing the participant to progress from being a simple believer to being a pro-Israel activist. The methodology is based on field studies and interviews with this group.

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Troeva, Evgenia. "Sacred Places and Pilgrimages in Post-Socialist Bulgaria." Southeastern Europe 41, no. 1 (March 1, 2017): 19–42. http://dx.doi.org/10.1163/18763332-04101002.

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The transformations after 1989 mark the beginning of a new period in the development of the religious in Bulgaria. This paper focuses on the religious segment of sacred places and pilgrimage, and traces the geography of major sacred places attracting pilgrims. The article discusses trends in the emergence of new centres of worship as well as of temporary ones formed as a result of visits to cult objects (relics, remains, miraculous icons) displayed in a particular location. Owing to the denominational configuration of the country, the main focus is on Orthodox Christian sacred places but Muslim, Catholic and Jewish pilgrimage centres are included as well.

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Mesaritou, Evgenia. "Non “Religious” Knowing in Pilgrimages to Sacred Sites." Journeys 21, no. 1 (June 1, 2020): 105–33. http://dx.doi.org/10.3167/jys.2020.210106.

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Abstract Even though pilgrimages may often be directed toward what can conventionally be seen as “religious” sacred sites, religious and ritual forms of knowledge and ignorance may not necessarily be the only, or even the most prominent, forms in their workings. Focusing on Greek Cypriots’ return pilgrimages to the Christian-Orthodox monastery of Apostolos Andreas (Karpasia) under the conditions of Cyprus's ongoing division, in this article I explore the non “religious” forms of knowing and ignoring salient to pilgrimages to sacred religious sites, the conditions under which they become relevant, and the risks associated with them. Showing how pilgrimages to the monastery of Apostolos Andreas are situated within a larger framework of seeing “our places,” I will argue that remembering and knowing these places is the type of knowledge most commonly sought out by pilgrims, while also exploring what the stakes of not knowing/forgetting them may be felt to be. An exclusive focus on “religious” forms of knowledge and ignorance would obscure the ways in which pilgrimage is often embedded in everyday social and political concerns.

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Dissertations / Theses on the topic "Christian pilgrims and pilgrimages – England"

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Naylor, Rebecca Mia. "Local pilgrimage in Syro-Mesopotamia during Late Antiquity : the evidence in John of Ephesus's Lives of the Eastern Saints." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610845.

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Saner, Beth. "Presence a journey into relationship /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Thesis (M.A.)--Catholic Theological Union at Chicago, 1999.
Vita. Includes description of journey of group of American Franciscan Third Order sisters to Bavaria, Germany, June, 1998, celebrating the jubilee of their foundation. Includes bibliographical references (leaves [100]-105).

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Chew, Michelle Wu-Hwee. "Living the liminal : facilitating pilgrimage on the Isle of Iona." Thesis, University of Oxford, 2006. http://ora.ox.ac.uk/objects/uuid:4c1d0266-ce69-4bd2-b0ca-661d6be00f1b.

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This thesis spotlights a social group pilgrimage site staff heretofore neglected in anthropological research. The main subjects are the Resident Group ('ressies') working at the lona Community's guest centres. Based on an accumulative 16-month fieldwork, the ethnographic evidence challenges the assumptions that pilgrims' 'sacred' encounters are unmediated, that site staff passively acquiesce with the dominant ideology, and that the production of pilgrimage experience is unproblematic. Building on existing paradigms of pilgrimage as 'contested', 'movement'-oriented, and a form of'practice', the Turners' classic view of pilgrimage as rite de passage is deployed to show that 'place' and 'landscape' are key themes in people's understanding of and engagement with this ancient pilgrimage isle today. Part I lays the theoretical and methodological groundwork and introduces the research locale, locating it within recent Celtic revivalisms. It also addresses how the lona Community (ressies' employers) situate their religio-political vision within the wider sociological and theological contexts of contemporary British Christianity. Part II recounts the historical and contemporary formulations of lona pilgrimage and tourism. A Heideggerian perspective of 'dwelling' illuminates how devotees appropriate lona's 'sacred' geography as a resource for personal revelation and self- transformation. Ethnographic accounts of visitors' 'Iona experience' are provided as a comparative foil to the site staff who enable this distinctive pilgrimage encounter. Part III explores ressies' motivations, discourses, and experiences at lona as a locus of 'holistic' work (and worship). It elucidates their complex relationship with the lona Community and how ressies contest their idealised corporate identity. Van Gennep's concept of 'liminality' and Ardener's 'paradox of remote places' emerge as central themes in analysing ressies' 'betwixt and between' 'selves'. An investigation of the social and ideological structures of the Resident Group setup as a 'total institution' further reveals the impact of the 'leaving lona' rhetoric and reality upon ressies' post-Iona lives.

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Barile, Nicola Lorenzo. "L'indulgenza e la croce tra repressione dell'eresia e promessa di salvezza /." [Galatina] (Lecce) : Congedo, 2007. http://catalog.hathitrust.org/api/volumes/oclc/173622400.html.

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Lee, Seung Yeal. "Pilgrimage and the knowledge of God : a study of pilgrimage in the light of the feasts of Passover, Pentecost and Tabernacles, with special reference to Luke-Acts and John." Thesis, University of Wales Trinity Saint David, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683241.

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Boyle, Mary. "To be a pilgrim : a comparative study of late medieval accounts of pilgrimage from Germany and England to the Holy Land." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:8f1b780c-642e-4ab1-9878-7068f9634ffa.

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As a large-scale international cultural phenomenon, the Jerusalem pilgrimage must be approached comparatively. This project compares the pilgrimage accounts of two Germans and two Englishmen who travelled to Jerusalem in the second half of the long fifteenth century. The texts are those of William Wey, (written c.1470), Bernhard von Breydenbach (printed 1486), Arnold von Harff (written 1499) and the 'Pylgrymage of Sir Richard Guylforde', composed by his anonymous chaplain (printed 1511). Each chapter focuses on a pilgrim, and one of four thematic topics: genre, the religious other, curiosity and print. This project treats these works as literary texts which can be approached from the perspective of cultural history, rather than as historical sources. The project, therefore, is more a consideration of how the pilgrimage is represented than it is about the events of each pilgrimage, and so it looks at the pilgrimages created in writing. Pilgrimage writings tend to focus on Jerusalem's spiritual significance, rather than its worldly position. In this sense, textual representations of travel to Jerusalem represent something of a disconnect with travel to other physical destinations, and the conceptual space of pilgrimage will be of key significance to this thesis. This has implications for practice as well as writing, and therefore the thesis will address how the writers consider their journeys, as well as the idea of virtual pilgrimage. The thesis engages with questions of identity, and how it is presented, as well as the authors' relationship with their audiences. This necessitates analysing collective identity, as well as the different audiences for printed and manuscript texts. The most important research question, bringing together these issues, considers whether the authors' different geographical origins affect their self-presentation and understanding of pilgrimage. This leads to my central contention: that pilgrimage must be portrayed as a single, unified experience.

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Cosgrove, Walker Reid. "Enacted medieval spirituality on the page the Divine comedy and the Canterbury tales elucidating the internal and external pilgrimage of Margery Kempe /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Santos, Cristiane Batista dos. "Caminho da fé : um estudo antropológico da peregrinação ao Santuário de Divina Pastora/SE." Pós-Graduação em Antropologia, 2013. https://ri.ufs.br/handle/riufs/3175.

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The present dissertation has as object of study the pilgrimage to the Shrine of the Divina Pastora, which happens in the city with name similar to the Saint, located in the state of Sergipe. Had as goal analyze, through ethnographic study, the ritualistic and symbolic dimensions of this religious event, observing it as a ritual process, highlighting certain aspects of the system of representations, beliefs, values and ideas expressed not only through words but mainly through ritual actions performed by pilgrims. During the fieldwork, the achievement of direct observation and interviews allowed to reach an insertion densest at the practices and representations experienced by pilgrims. Thus, was possible to understand the motivations that prompted the devotees to leave in walk to meet their patron saint and the meanings attributed to their devotional act. For analysis of the rituals was used as reference the studies of Victor Turner.
A presente dissertação tem por objeto de estudo a peregrinação ao Santuário de Divina Pastora, que acontece no município de nome homólogo ao da Santa, localizado no Estado de Sergipe. Teve como objetivo analisar, por meio de estudo etnográfico, as dimensões simbólicas e ritualísticas do referido evento religioso, observando-o como um processo ritual, destacando certos aspectos do sistema de representações, crenças, valores e ideias expressos não somente através de discursos, mas, principalmente, através de ações rituais realizadas pelos peregrinos. No trabalho de campo a realização de observação direta e entrevistas permitiram alcançar uma inserção mais densa nas práticas e representações vivenciadas pelos peregrinos. Assim, foi possível compreender as motivações que instigaram os devotos a partir em caminhada ao encontro de seu santo protetor e os sentidos atribuídos ao seu ato devocional. Para análise dos rituais tomou-se como referência os estudos de Victor Turner.

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Liles, Linda Kathleen. "Guide to the pilgrim churches at Rome a late 15th century manuscript in Yale University's Beinecke Rare Book and Manuscript Library /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Choi, Alan Kwei Hang. "The spirituality of pilgrimage a comparative study of Chinese and Christian pilgrims with particular reference to Qu Yuan, Wang Yang Ming, Augustine and Julian of Norwich /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Books on the topic "Christian pilgrims and pilgrimages – England"

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Pilgrimage in medieval England. London: Hambledon and London, 2000.

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Webb, Diana. Pilgrimage in medieval England. London: Hambledon and London, 2000.

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Storrs, Constance Mary. Jacobean pilgrims from England to St. James of Compostella: From the early twelfth to the late fifteenth century. [London]: Confraternity of Saint James, 1998.

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Kraybill, J. Nelson. On the pilgrims' way: Conversations on Christian discipleship. Scottdale, Pa: Herald Press, 1999.

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Boulay, Shirley Du. The beauty of southern England. London: Reader's Digest, 2000.

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Sarah, Blick, and Tekippe Rita, eds. Art and architecture of late medieval pilgrimage in Northern Europe and England. Boston: Brill, 2004.

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Finucane, Ronald C. Miracles and pilgrims: Popularbeliefs in medieval England. Basingstoke: Macmillan, 1995.

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Finucane, Ronald C. Miracles and pilgrims: Popular beliefs in medieval England. New York: St. Martin's Press, 1995.

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Brendan, O'Malley, ed. God at every gate: Prayers and blessings for pilgrims. Harrisburg, PA: Morehouse Pub., 2000.

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Michell, John F. The traveler's key to sacred England: A guide to the legends, lore, and landscape of England's sacred places. New York: Knopf, 1988.

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Book chapters on the topic "Christian pilgrims and pilgrimages – England"

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PANTEA, Maria Alexandra. "Pilgrimages and Pilgrims in the Arad Region as an Expression of the Confessional, Ethnic and Socio-political Realities (1700–1939)." In Pilgrimage in the Christian Balkan World, 145–63. Turnhout, Belgium: Brepols Publishers, 2023. http://dx.doi.org/10.1484/m.str-eb.5.132404.

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Teissier, Henri. "Christian Pilgrimages in Muslim Lands." In Pilgrims and Pilgrimages as Peacemakers in Christianity, Judaism and Islam, 119–26. Routledge, 2016. http://dx.doi.org/10.4324/9781315600512-7.

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Grau, Marion. "Encountering Pilgrims." In Pilgrimage, Landscape, and Identity, 89–112. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197598634.003.0005.

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Participants in the pilgrimage network in Norway share numerous features with those at other contemporary Christian sites, among them the focus on the intense yet temporary bonding with other pilgrims, a starkly embodied experience of the landscape traveled through, and the importance of hosts and volunteers in the experience. Pilgrims share many of the reasons for going on pilgrimages with those in other networks, and they often become involved in hosting upon their return. There are also distinct features that appear in Norway, in particular the revival of the coastal pilgrimage route, which takes pilgrims off the path and on board historical vessels, under guidance and a common schedule and accommodation. As the Norwegian pilgrimage network has been under development, various modes of promotion of pilgrimage through print publications, films, and social media disrupt the break from “normal” that many pilgrims seek and serve to recruit new pilgrims. For many pilgrims “biopsychosociospiritual” healing appears to describe well the complex experiences they seek and encounter on the path.

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Keck, David. "The Length of Scripture 1 Sacred History and the Creation." In Angels & Angelology in the Middle Ages, 13–27. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195110975.003.0002.

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Abstract Just as Christian history was illustrated in the portals of Notre Dame de Paris by sculptures of the biblical patriarchs, early church Fathers, and medieval saints, medieval Christians saw themselves in the context of an ongoing narrative that began in Genesis and would culminate in the Apocalypse. In viewing Abraham garbed as a medieval knight on the walls of a cathedral, they could figuratively see themselves in the narratives of Scripture. Relics, crusades, pilgrimages, and narratives of pilgrimages helped to establish a sense of an immediate connection be-tween medieval Europe and the stories of ancient Israel and the early church. These narratives, the length of Scripture, provided a discrete set of historical experiences that defined the world (past, present, and future), human spiritual growth, and beliefs about angels. It was possible indeed to see in the history of Israel and its encounters with celestial spirits the story of the “restoration of the whole human race.” Thus a late-eleventh-century pilgrims’ chant asking Christ to send an angel to lead them characteristically employs images from several biblical stories of angels guiding humans.

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Poulter, Sebastian. "Gypsies: The Pursuit of a Nomadic Lifestyle." In Ethnicity, Law and Human Rights, 147–94. Oxford University PressOxford, 1998. http://dx.doi.org/10.1093/oso/9780198257738.003.0005.

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Abstract Records of the presence of gypsies in England date back to at least the beginning of the sixteenth century. Their ancestors had left northern India around five hundred years earlier and had spread out across Europe. The first arrivals here claimed to be Christian pilgrims from Egypt, but had in reality left the Balkans in the wake of Turkish occupation. Initially, perhaps, the prospect of helping indigent Christian pilgrims who were begging for alms may have evoked a sympathetic response from those here who believed their story and were familiar with the idealization of poverty promoted three centuries earlier by Saint Francis of Assisi.

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Kane, Eileen. "Quarantine Politics and the Hajj." In Russian-Arab Worlds, 109—C11P59. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197605769.003.0012.

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Abstract Pandemics often intensify discrimination against groups already deemed suspect or dangerous, and this is part of the story of late imperial Russia’s struggle against infectious diseases. Russia suffered a series of cholera and plague pandemics during the nineteenth and early twentieth centuries, a time of frequent migration within Russia and across its borders. One prevailing theory was that hajj pilgrims returning to Russia from Mecca brought these deadly diseases into the empire. In 1897 Russia’s leading bacteriologist Dr. Danil Zabolotnyi went to the Red Sea to investigate newly established quarantines and sanitary measures set up along hajj routes. This chapter provides an excerpt of his report, which gives a detailed description of Jeddah just after a major plague outbreak. This report was part of Russia’s broader efforts to regulate the hajj pilgrimage and develop a modern public health system for the empire. Russia’s initiative to combat infectious disease was notable for its focus on the hajj to the exclusion of other pilgrimages to Arab lands such as the Christian pilgrimage to Jerusalem, despite overlaps in routes among tsarist subjects who visited these sites, and the shared steamships they took back to Russia.

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Abulafia, David. "Ways across the Sea, 1160–1185." In The Great Sea. Oxford University Press, 2011. http://dx.doi.org/10.1093/oso/9780195323344.003.0028.

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There are no diaries or log-books of sea captains from the twelfth century, but there are vivid accounts of crossing the Mediterranean written by Jewish and Muslim pilgrims journeying from Spain to the East. Benjamin of Tudela was a rabbi from a town in Navarre, and he set out on his travels around 1160. The aim of his diary was to describe the lands of the Mediterranean, large areas of Europe, and Asia as far as China, in Hebrew for a Jewish audience, and he carefully noted the number of Jews in each town he visited. His book reports genuine travels across the Mediterranean, through Constantinople and down the coast of Syria, though his descriptions of more remote areas beyond the Mediterranean are clearly based on report and rumour, which became more fantastic the further his imagination ventured. He evidently did go to Jerusalem, though, and expressed his wonderment at the supposed tomb of King David on Mount Zion. As Christian passions about the Holy Land became more intense, the attention of Jewish pilgrims was also directed there, under the influence of the crusaders whom they scorned. Benjamin’s route took him down from Navarre through the kingdom of Aragon and along the river Ebro to Tarragona, where the massive ancient fortifications built by ‘giants and Greeks’ impressed him. From there he moved to Barcelona, ‘a small city and beautiful’, full of wise rabbis and of merchants from every land, including Greece, Pisa, Genoa, Sicily, Alexandria, the Holy Land and Africa. Benjamin provides precious and precocious evidence that Barcelona was beginning to develop contacts across the Mediterranean. Another place that attracted merchants from all over the world, even, he says, from England, was Montpellier; ‘people of all nations are found there doing business through the medium of the Genoese and Pisans’. It took four days to reach Genoa by sea from Marseilles. Genoa, he wrote, ‘is surrounded by a wall, and the inhabitants are not governed by any king, but by judges whom they appoint at their pleasure’. He also insisted that ‘they have command of the sea’.

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"is generally compatible with the teaching of the common and vulgar pride in the power of this world’ Reformed church, and therefore with doctrines (cited Var 1.423). Readers today, who rightly query found in the Book of Common Prayer and the hom-any labelling of Spenser’s characters, may query just ilies, rather than as a system of beliefs. See J.N. Wall how the knight’s pride, if he is proud, is personiﬁed 1988:88–127. by Orgoglio. Does he fall through pride? Most cer-Traditional interpretations of Book I have been tainly he falls: one who was on horseback lies upon either moral, varying between extremes of psycho-the ground, ﬁrst to rest in the shade and then to lie logical and spiritual readings, or historical, varying with Duessa; and although he staggers to his feet, he between particular and general readings. Both were soon falls senseless upon the ground, and ﬁnally is sanctioned by the interpretations given the major placed deep underground in the giant’s dungeon. classical poets and sixteenth-century romance writers. The giant himself is not ‘identiﬁed’ until after the For example, in 1632 Henry Reynolds praised The knight’s fall, and then he is named Orgoglio, not Faerie Queene as ‘an exact body of the Ethicke doc-Pride. Although he is said to be proud, pride is only trine’ while wishing that Spenser had been ‘a little one detail in a very complex description. In his size, freer of his ﬁction, and not so close riuetted to his descent, features, weapon, gait, and mode of ﬁght-Morall’ (Sp All 186). In 1642 Henry More praised ing, he is seen as a particular giant rather than as a it as ‘a Poem richly fraught within divine Morality particular kind of pride. To name him such is to as Phansy’, and in 1660 offers a historical reading of select a few words – and not particularly interesting Una’s reception by the satyrs in I vi 11–19, saying ones – such as ‘arrogant’ and ‘presumption’ out of that it ‘does lively set out the condition of Chris-some twenty-six lines or about two hundred words, tianity since the time that the Church of a Garden and to collapse them into pride because pride is one became a Wilderness’ (Sp All 210, 249). Both kinds of the seven deadly sins. To say that the knight falls of readings continue today though the latter often through pride ignores the complex interactions of all tends to be restricted to the sociopolitical. An inﬂu-the words in the episode. While he is guilty of sloth ential view in the earlier twentieth century, expressed and lust before he falls, he is not proud; in fact, he by Kermode 1971:12–32, was that the historical has just escaped from the house of Pride. Quite allegory of Book I treats the history of the true deliberately, Spenser seeks to prevent any such moral church from its beginnings to the Last Judgement identiﬁcation by attributing the knight’s weakness in its conﬂict with the Church of Rome. According before Orgoglio to his act of ignorantly drinking the to this reading, the Red Cross Knight’s subjection enfeebling waters issuing from a nymph who, like to Orgoglio in canto vii refers to the popish captivity him, rested in the midst of her quest. of England from Gregory VII to Wyclif (about 300 Although holiness is a distinctively Christian years: the three months of viii 38; but see n); and the virtue, Book I does not treat ‘pilgrim’s progress from six years that the Red Cross Knight must serve the this world to that which is to come’, as does Bunyan, Faerie Queene before he may return to Eden refers but rather the Red Cross Knight’s quest in this world to the six years of Mary Tudor’s reign when England on a pilgrimage from error to salvation; see Prescott was subject to the Church of Rome (see I xii 1989. His slaying the dragon only qualiﬁes him to 18.6–8n). While interest in the ecclesiastical history enter the antepenultimate battle as the defender of of Book I continues, e.g. in Richey 1998:16–35, the Faerie Queene against the pagan king (I xii 18), usually it is directed more speciﬁcally to its imme-and only after that has been accomplished may he diate context in the Reformation (King 1990a; and start his climb to the New Jerusalem. As a con-Mallette 1997 who explores how the poem appro-sequence, the whole poem is deeply rooted in the priates and parodies overlapping Reformation texts); human condition: it treats our life in this world, or Reformation doctrines of holiness (Gless 1994); under the aegis of divine grace, more comprehens-or patristic theology (Weatherby 1994); or Reforma-ively than any other poem in English. tion iconoclasm (Gregerson 1995). The moral allegory of Book I, as set down by Ruskin in The Stones of Venice (1853), remains gener- Temperance: Book II." In Spenser: The Faerie Queene, 31. Routledge, 2014. http://dx.doi.org/10.4324/9781315834696-29.

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