This article explores the pilgrimage route in Jerusalem known as the Via Palma during the Middle Ages, focusing on the 12th day of the journey around the Old City walls in Mount Zion and the Mount of Olives, as well as the suggested itinerary for the 13th day of the journey within the city walls.

Days 12+13: Pilgrimage route in Jerusalem

After reaching Jerusalem and exploring the Church of the Holy Sepulchre on the 11th day of the pilgrimage, I recommend staying overnight in the Old City. The following day, embark on a route around Jerusalem to visit significant Christian sites on Mount Zion and the Mount of Olives, concluding once again at the Church of the Sepulchre. Spend another night in Jerusalem and dedicate a day to exploring the sites within the Old City, including the Via Dolorosa, the Christian quarter, St. James Cathedral in the Armenian quarter, and more. This day will conclude with a third and final visit to the Church of the Holy Sepulchre. By following this itinerary, we will visit the Church of the Sepulchre three times and spend three days and three nights in Jerusalem, symbolizing the time it took for Jesus to be resurrected. Our route will primarily focus on the Crusader sites from the Middle Ages pilgrimage era, while also encompassing other sites of Christian and other religious significance in Jerusalem.

During the Crusades, Christians governed Jerusalem twice: first during the First Crusader Kingdom from 1099 to 1187, and again during the Second Crusader Kingdom from 1229 to 1244. The pilgrimage route detailed in this book emerged during the Second Kingdom of Jerusalem and the subsequent Christian reclamation of Jerusalem in 1229. Emperor Frederick II negotiated a peace treaty with the Egyptian Sultan Al-Kamel, securing a strip of land from Jaffa through Ramla and Lod to Jerusalem and Bethlehem (with the Temple Mount remaining under Muslim control). This period coincided with the height of pilgrimages to Santiago and Rome, inspiring the development of a similar pilgrimage route to Israel. Although not an organized or official endeavor, it was a natural progression supported by authorities and military orders..

For 15 years, the road to Jerusalem and the city itself were under Christian rule, with conditions improving after the Crusade of the Barons in 1239. During this period, numerous fortresses and sites along the pilgrimage route were constructed, and Jerusalem underwent rebuilding efforts. However, in 1244, the Crusaders suffered a significant defeat at the Battle of Hirabiya against combined Muslim forces, leading to the capture and destruction of Jerusalem by the Khwarazm. Subsequently, pilgrimage along the same route continued, albeit with reduced intensity. The once-mighty stream of pilgrims dwindled to a trickle following the fall of the Second Kingdom of Jerusalem to the Mamluks in 1291.

The ultimate destination of the pilgrimage was undoubtedly the Church of the Holy Sepulchre, which remained intact and under Christian control even after the Muslim conquest. Therefore, the experience of visiting the site remained similar both during Christian rule and afterward. Inside the church, clandestine ceremonies were conducted at night, involving the crowning of knights, the administering of oaths, confessions, baptisms, and masses. Upon reaching the Church of the Holy Sepulchre, the pilgrim’s journey was considered complete, and it is believed that they may have received a certificate or participated in a solemn ceremony, akin to the traditions observed in Santiago.

The arrival in Jerusalem also held an anthropological significance, as the city was home to Muslim and Jewish populations alongside being a pilgrimage destination for these religions. Consequently, many pilgrims encountered individuals from diverse religious backgrounds for the first time, as well as Christians from various denominations, such as Armenians, Greek Orthodox, Syrians, Ethiopians (who often had distinct physical characteristics), and more. According to John Eade, the pilgrimage to Jerusalem differed from journeys to other destinations like Santiago or Rome, which typically involved more homogeneous populations with similar characteristics. In contrast, the pilgrimage to Jerusalem, akin to the pilgrimage to Mecca, attracted people from various regions of the world, diverse Christian denominations, and even different religions. This diversity enhanced the pilgrimage experience, often considered a “once-in-a-lifetime” journey, fostering cultural exchange and altering perceptions about others.

The pilgrims journeying to Jerusalem encountered not only Christian churches but also marveled at the Muslim architectural marvels like the Dome of the Rock, remnants of Judaism’s illustrious past, bustling Eastern markets, and diverse Christian worship practices distinct from those in Europe. They encountered people speaking different languages and holding diverse narratives about Jesus and faith. For those open-minded and with ample time (which was often the case), this encounter was profoundly significant, occurring within the walls of Jerusalem itself, rather than along the pilgrimage route.

In essence, Jerusalem possessed and still possesses its unique allure, akin to entering a different and mysterious world. The entrance to the walled old city felt like stepping into a rabbit hole, immersing oneself in a realm rich in religious, national, and human history, which deeply affected the pilgrims, much like it does for tourists today. However, arriving at such a place after an eleven-day journey on foot, with the explicit intention of reaching it, imbued the experience with a sense of significance distinct from that of modern-day travelers who arrive by car.

Day 12: Around the old city

Arriving at the Church of the Resurrection (the Holy Sepulchre) marked a pinnacle moment for the pilgrims, one they couldn’t delay once in Jerusalem. However, following this, it was time to attend to some practical matters and complete their exposure to the holy sites and the pilgrimage route. Firstly, it presented a unique opportunity to visit most, if not all, of the sites in Jerusalem associated with Jesus himself, both within and outside the city walls, as well as his birthplace in Bethlehem. Additionally, after ten days of walking and the exhilaration of their initial visit to the Church of the Resurrection, it became necessary to tend to a few mundane tasks. This included replenishing supplies at the city’s markets, contacting the hospital of the Hospitallers in case of health issues, mending torn clothes or shoes, and so forth.

In the following days (which sometimes extended for weeks or even months), the focus shifted to Jerusalem and its environs, encompassing reunions with friends, prayers, rest, and more. As part of our pilgrimage, we will also dedicate three days to visiting the holy sites of Jerusalem and Bethlehem. On the 12th day of the pilgrimage, I recommend exploring the significant Christian sites beyond the city walls, specifically in the vicinity of Mount Zion and the Mount of Olives. On the 13th day, I propose visiting the holy sites within the Old City, and on the 14th day, a journey to Bethlehem.

Given the challenge of precisely tracing the pilgrims’ routes, the itineraries I suggest for the next three days are mere approximations. However, they are based on the known sites that were active during the first and second Crusader Kingdoms. While there may have been a specific liturgical sequence for visiting the sites in Jerusalem, starting with Mount Zion and the Mount of Olives—both situated outside the present Old City—would be logical.

It’s crucial to recognize that religious pilgrimages are rooted in divine manifestations that occurred at specific locations (Hierophanies). An integral aspect of the pilgrimage process involves reenacting and reliving the events associated with these divine appearances through visiting places, participating in rituals, contemplating artifacts, and engaging in prayer and meditation. For pilgrims journeying to Jerusalem, this often entails recreating the events of Holy Week leading up to Easter, including the Passion, Crucifixion, Resurrection, and the establishment of the early Christian community.

The reenactment of these events is believed to invoke the presence of the Holy Spirit, which is the ultimate goal of the pilgrimage journey. Therefore, on the 12th day, we will focus on reenacting the events of the week preceding Easter, such as the resurrection of Lazarus, Jesus’ entry into Jerusalem, the cursing of the fig tree in Bethphage, and more importantly, the events leading up to the crucifixion, including the Last Supper, the Agony in the Garden, the arrest by the soldiers, the trial before the Sanhedrin, and the crowing of the rooster. We will achieve this by visiting these sacred sites and observing the architecture and artistic representations associated with them.

The majority of events during the Sacred Week unfolded in areas now situated outside the Old City walls, specifically Mount Zion, the Kidron Valley, and the Mount of Olives. While exploring these locales, we’ll delve into events post-crucifixion, such as the Descent of the Holy Spirit on Pentecost at Mount Zion, the Dormition and Burial of Mary, and Jesus’ Ascension from the Mount of Olives, among others.

Here’s the suggested route: commence at Mount Zion with visits to the Upper Room (Last Supper Room) and the Dormition Church, proceed to the Church of Saint Peter in Gallicantu, descend to the Kidron Valley to explore the Akeldama Monastery and the Shiloh Pool, continue to the Second Temple period tombs, journey to Gethsemane and Mary’s Tomb, ascend the Mount of Olives to the Church of the Ascension and the Pater Noster complex, and if possible, extend the visit to include the churches in Bethphage and Bethany. On the return journey, a stop at the Santa Ana complex is recommended, followed by another thorough visit to the Church of the Holy Sepulchre. This route not only follows the chronological sequence of events during Holy Week but also allows for meaningful reenactment. Moreover, it’s efficient in terms of time management. While visiting these sites, take the opportunity to pray or spend additional time as desired—after all, it’s not every day one finds themselves in Jerusalem.

Read article about – Christian sites on the Mount of Olives

Read article about – Christian sites on the Mount Zion

The 13th day: the old city

The sites associated with the events leading up to the Crucifixion, including the Holy Week, are predominantly situated outside the walls of the Old City. However, those linked to the Passion and the Crucifixion itself are located within the city walls. Therefore, on the 13th day of our pilgrimage, we will focus mainly on exploring the sites within the walls, aiming to reenact the final day of Jesus’ life and the subsequent resurrection.

Although the current Via Dolorosa route did not exist during the time of the “Via Palma,” we will follow the modern route, which began to take shape in the 14th century. This route will lead us through significant stations associated with Jesus’ journey to Golgotha, culminating in another visit to the Church of the Holy Sepulchre—the third visit during our pilgrimage. Two visits may not suffice to fully grasp the significance of the place and comprehend the mysteries of the crucifixion and resurrection. Just as Jesus was resurrected on the third day, it is hoped that our third visit will wiil help us resurrect. The 13th day offers an opportunity to delve deeper into the Christian mystery, and the additional visit to the Church of the Holy Sepulchre will enable us to explore artifacts related to the stories of the Holy Grail as well.

The significance of pilgrimages extended beyond their practical and strategic purposes. They played a crucial role in reshaping Christian beliefs, transitioning from a focus solely on faith and divine grace for salvation to viewing Christianity as a path of personal development, progress, and refinement toward a new era for humanity. Pilgrimage was perceived as a transformative journey, facilitating rebirth and the realization of one’s destiny through both human effort and divine intervention. The process of pilgrimage itself was considered paramount, with the journey seen as the means to spiritual growth and enlightenment.

This shift in perspective led to Christianity being understood as a spiritual journey characterized by multiple stages, culminating in the possibility of encountering the Sacred. This evolution is evident in the emergence of legends such as the quest for the Holy Grail in the 12th century, where the Knights of the Round Table embarked on a quest for a miraculous object. Pilgrimages to destinations like Santiago or Jerusalem were, in many ways, quests for their own Holy Grail. The additional visit to the Church of the Holy Sepulchre on the 13th day of our pilgrimage embodies this quest, offering the potential to discover the Sacred within its hallowed halls (hopefully).

The extensive pilgrimage along the “Via Palma” from Acre to Jerusalem mirrored the route of stations within the city of Acre itself, as well as the stations within Jerusalem. Even those unable to embark on the full journey experienced a condensed version, creating a fractal-like experience—a journey within a journey. From Jerusalem’s perspective, this marked the genesis of the Via Dolorosa route. Over time, representations of these stations were established across Europe and within churches, allowing pilgrimages to be undertaken within a limited geographical area or symbolically within a single location. The need to traverse vast distances diminished as symbolic stations of the Cross emerged, representing the heavenly Jerusalem and appearing in various European locales.

The hypothetical pilgrim on the “Via Palma” likely dedicated their second day in Jerusalem, the 13th day of the entire pilgrimage, to a route of stations within the city itself associated with Jesus’ Passion and crucifixion. Additionally, they visited sites of revered saints within the old city, such as the place associated with the head of St. James in the Armenian quarter, and the compounds of knightly orders like the Hospitallers, Teutons, and potentially the Templars (depending on their origin). They were also intrigued by holy sites belonging to other Christian denominations, such as the house of Marcus in possession of the Syrians. The pilgrims were impressed by the archaeological remnants of bygone eras and may have even been granted access to the Temple Mount, held by Muslims but revered by Christians as the Lord’s temple.

For the itinerary on the 13th day, I propose starting at the second station of the Via Dolorosa, Barluzzi’s Church of the Condemnation. From there, proceed along the Via Dolorosa to the Church of the Holy Sepulchre, making stops at sites along the route. Upon reaching the Church of the Holy Sepulchre, take a comprehensive tour of the church, focusing on spiritual traditions and sacred objects associated with the Holy Grail tradition. Afterward, visit surrounding Christian sites that preserve relics from the Crusader period, such as the Salahia complex, the Redeemer Lutheran Church and Hostel, the Muristan, and the Church of John the Baptist. Next, explore the Armenian Quarter and visit the Cathedral of St. James, followed by a visit to the Syrian Church where Marcus’s house once stood. Conclude the day at the Municipal Museum in the Tower of David, which served as a Crusader fortress and features a room dedicated to that historical period.

Read article about – The development of the Via Dolorosa

Read article about – The Holy Sepulchre in the Middle Ages