Historical Sources on “Via Palma”

Prof. Prawer’s book “The Crusaders” provides an exhaustive exploration of the “Via Palma” pilgrimage route from Acre to Jerusalem, primarily focusing on the shorter path encompassing the coastal plain and the Jerusalem Corridor. This route, likely the principal and at times sole passage, is meticulously detailed. Furthermore, numerous other sources, including primary accounts, offer insights into the “Via Palma” route. Drawing from these diverse sources, I meticulously traced the pilgrims’ journey along the Via Palma, documenting its path and the various waypoints in this book.

The Crusaders seized control of the Land of Israel in 1099, leading to a surge in pilgrim activity that persisted throughout the duration of the initial Crusader Kingdom until its collapse in 1187 at the hands of Saladin. Following the Crusaders’ return and conquest of Acre and segments of the coastal plain in 1191, the “Via Palma” began to evolve into a distinct pilgrimage route, characterized by its own rhythm and internal coherence, akin to the Camino de Santiago and Via Francigena. The development of the “Via Palma” gained momentum in the early 13th century, coinciding with the restoration of Christian dominion in the Land of Israel. By 1229, the “Via Palma” reached its zenith with the Christians’ recapture of Jerusalem. However, a significant downturn occurred in 1244 with the Muslim reconquest of Jerusalem, markedly worsening pilgrimage conditions. The pinnacle era of the “Via Palma” thus lay in the first half of the 13th century, extensively chronicled in numerous contemporary sources.

Denys Pringle stands as a prominent scholar of the Crusader era in Israel. His works, notably those concerning pilgrimage to Jerusalem in the 13th century, draw from diaries of the period that elucidate the emergence of the “Via Palma” and the development of its stations. Among these invaluable sources is the diary of Wilbrand of Oldenburg, a German clergyman and nobleman, dating from 1211-1212. Wilbrand’s journey to Israel, undertaken in preparation for the Fifth Crusade, offers insights into the proximity between pilgrims and the Teutonic Order during this epoch. Another significant manuscript is attributed to an anonymous pilgrim, likely a clergyman, known as Teitmar, spanning the years 1217-1218, coinciding with the Fifth Crusade’s duration. This period saw the construction of fortresses such as Caesarea and Atlit, further elevating the significance of the coastal pilgrimage route—the “Via Palma.”

During the Crusader rule over Jerusalem from 1229 to 1239, a series of anonymous texts emerged known as the “Ways of the Pilgrims.” These documents delineated a prescribed route with designated stations, offering pilgrims a structured path for their journey. Concurrently, various versions of a text titled “The Ways and Pilgrimages of the Holy Land” surfaced between 1244 and 1265, providing further insight into pilgrimage routes during this era.

In the late 13th century, Riccardo Panini, a traveler from Florence, chronicled his journey through the Holy Land. His account, penned around 1280 and documented in Pringle’s book, traces a route from Acre to Atlit, then onward to Lod, the revered burial site of St. George. From there, Panini’s path winds through Beit Nova and Nabi Samuel before culminating in Jerusalem. Prior to reaching Jerusalem, Panini’s travels take him around the Galilee region, with notable stops including Kfar Cana, Nazareth, Ginoser, Bethsaida, the Mount of Beatitudes, Safed, and Joseph’s Well. His narrative offers invaluable insights into pilgrimage sites and experiences during this period.

The writings of Burchard of Mount Sion, a German Dominican monk, offer another valuable perspective on the pilgrims’ route. His book, “Description of the Holy Land,” penned at the close of the 13th century, provides insights into the prevailing spirit of the time and contributes to our understanding of pilgrimage routes. Additionally, Jacques de Vitry, a learned Frenchman appointed as bishop of Acre in 1216, penned the book “Historia Hierosolymitana” in 1219. In this work, de Vitry portrays the Land of Israel as a veritable paradise on earth, replete with religious sites and devout individuals dedicated to the service of God. Together, these writings serve as foundational sources of knowledge regarding the Via Palma and the route from Acre to Jerusalem. Many of these texts include prayers and rituals for pilgrims to observe along the journey, enriching their spiritual experience.

In later pilgrimage guides discovered at the Franciscan monastery on Mount Zion dating from the late 15th century, a specific formula for reaching pilgrimage sites is outlined. It typically involves chanting a psalm (antiphon), reading verses pertinent to the location, reciting a musical line (versicle), responding with additional verses from scripture related to the site, and concluding with a summary of the pilgrims’ hopes and aspirations. Pilgrims are encouraged, whenever feasible, to proceed in a procession while singing hymns from one site to another. Notably, Felix Fabri authored a comprehensive travel guide to the Holy Land after embarking on two pilgrimages there in the late 15th century. Fabri’s journeys departed from Jaffa rather than Acre, as by that time, the Via Palma route from Acre had fallen into disuse, with Acre itself lying in ruins.

Historical Development of the Pilgrim’s Road to Jerusalem (“Via Palma”)

The identification of Christian holy sites in Jerusalem is credited to Empress Helena, the mother of Emperor Constantine, during the early 4th century AD. Subsequently, towards the end of the 4th century, during the reign of Emperor Theodosius, Christianity was officially recognized as the religion of the Roman Empire. This led to a surge in the significance of these sacred sites, prompting the construction of magnificent churches atop them. As a result, a tradition of pilgrimage to these sites began to take shape, a phenomenon documented in travel literature from that era.

During the Byzantine period, pilgrimage to Jerusalem benefitted from a well-developed road network and advanced urban infrastructure, somewhat resembling contemporary visits to holy sites. Many pilgrims arrived by ship at ports like Jaffa or Caesarea, where they could freely and safely travel, even renting horses or chariots for convenience. However, the social phenomenon of pilgrimage as observed in the Middle Ages, along with its associated rituals and traditions, did not yet fully emerge during this time. It was in the Middle Ages that pilgrimage to Israel took on a new and distinct character.

The pilgrimage phenomenon in the Middle Ages centered around routes to Santiago de Compostela in Spain and Rome in Italy, and later expanded to include Jerusalem after the Crusader conquest of the land. Following the decline in pilgrim numbers during the Byzantine period due to Muslim conquests, pilgrimage to Jerusalem experienced a resurgence, albeit along slightly different paths and with a renewed emphasis on different sites and experiences. This revival occurred within a changed atmosphere and environment, reflecting the evolving dynamics of pilgrimage during the Middle Ages.

Following the Crusader conquest of the Holy Land, a standardized pilgrimage route akin to those leading to Santiago emerged. Pilgrims traversed from Acre to Jerusalem in groups, pausing at various sites along the path. Many of these sites were newly established or rediscovered, differing from the Byzantine era. This revived pilgrimage route acquired the name “Via Palma,” as pilgrims culminated their journey in Jerusalem, then proceeded to the Jordan River near Jericho for baptism and the receipt of a palm branch.

The historical evolution of the “Via Palma” is closely tied to the influence of notable figures such as Philip Augustus, the renowned king of France in the early 13th century, Henri of Champagne, and particularly John of Brienne in Israel (whom we will discuss further later on). These figures played pivotal roles in the development of pilgrimage routes to Jerusalem, particularly along the coast. John of Brienne, after embarking on a pilgrimage to Santiago, returned to the Kingdom of Jerusalem and played a key role in refining the Via Palma pilgrimage route. Many pilgrims, including John of Brienne, experienced profound transformations in their lives as a result of their pilgrimage journeys, viewing it as an essential and transformative process. Influenced by the inspiring pilgrimage experiences along the Via Francigena and the Santiago de Compostela routes, figures like Henri of Champagne sought to establish a similar spiritually enriching pilgrimage tradition in Israel.

Another significant figure in the development of the “Via Palma” was the eminent Norman ruler Frederick II, Emperor of the Holy Roman Empire, who held sway over southern Italy, including key departure ports for voyages to Israel such as Brindisi, Bari, and Otranto. Frederick II embarked on the Sixth Crusade and succeeded in liberating Jerusalem from Muslim control. This period witnessed a surge in pilgrimages to Rome, with some pilgrims extending their journeys to southern Italy and onward to Israel. Southern Italy flourished under the enlightened governance of Frederick II, who effectively established one of Europe’s earliest modern states. As ruler of Sicily, Cyprus, and Jerusalem, he leveraged the maritime expertise of the Normans to ensure safe and efficient routes to Israel. Traveling by ship to Israel typically took about three to six weeks. Depending on various factors, ships might sail directly to Israel, or make stops in Alexandria or Constantinople and the Greek islands before continuing on to Israel. Similar routes were often followed for the return journey.

The awareness that Jerusalem could be reached and visited safely and easily, and that it was under Christian governance, fueled the influx of pilgrims. The number of pilgrims surged following the Christian occupation of Jerusalem in 1229, continuing until its reconquest by Muslims in 1244. The established route extended from Acre along the coast to Jaffa and Ramla, then onward to Jerusalem. Although the physical road existed previously, its significance grew during this period, evolving into a cultural concept. Over its brief existence, it drew inspiration from the pilgrimage routes of Santiago and the Francigena in Europe, significantly complementing them.

According to Prawer, along the longer route, pilgrims departed from Acre and first journeyed to Mount Tabor, the site of the Transfiguration, before continuing on to Nazareth. Prior to reaching Nazareth, they would visit Shfaram, associated with St. Jacob or St. Saffron, and possibly with Sophronius, the last patriarch of Christian Jerusalem. Nearby was the tomb of St. Nicholas, along with a visit to Zippori, the birthplace of Hannah, mother of Mary. In Nazareth, pilgrims would explore the Church of the Annunciation, Joseph’s Workshop, Miriam’s Well, and the Mount of the Leap of the Lord. Continuing from Nazareth, they proceeded to Kfar Cana and then Kfar Bnei Naim, where Jesus revived the widow’s son. From the hills of Galilee, the route led to the Sea of Galilee, encompassing sites associated with Andrew and Simon Peter, Magdala, Capernaum, Tabgha, and the Mount of Beatitudes. From the Sea of Galilee, pilgrims proceeded to Safed, believed to be the location of Tobiah’s Cave and Beit El-Ya’akov, also visiting Joseph’s Well near Amiad. Continuing south from Galilee, they journeyed through Jenin to Nablus, Beit El, and ultimately Jerusalem.

The shorter route followed the coastal plain, passing through sites in Carmel and Haifa, then proceeding to Atlit, Caesarea, Apollonia, and Jaffa. From there, it continued through Lod and Ramla, and across sites in the Judean Mountains before reaching Jerusalem. Over time, this route became the more significant and sometimes the sole path taken, fostering the development of traditions along the “Via Palma.”

Regardless, Jerusalem remained the coveted destination of the pilgrimage journey. Sometimes, pilgrims would expedite their travels by arriving via boat at the port of Jaffa, proceeding from there to Jerusalem. Upon reaching Jerusalem, pilgrims were ceremoniously received at the Church of the Holy Sepulcher, marking the culmination of their arduous journey across continents and seas. Here, they fulfilled vows, oaths, and ambitions that spurred their pilgrimage, partaking in rituals, consecration ceremonies, and seeking respite from their travels.

However, this wasn’t the journey’s end. After spending a few days in Jerusalem, pilgrims embarked on day trips to Bethlehem, the Monastery of the Cross, Ein Kerem, and other sites in the Judean Mountains. Some undertook longer journeys to Hebron and occasionally even to Santa Katrina. The final leg of the pilgrimage and the “Via Palma” entailed descending to Jericho, passing through the site of the Good Samaritan, and arriving at the baptism site in the Jordan River. Here, pilgrims received a palm branch, symbolizing victory of the spirit over the temporal world, marking the ultimate conclusion of their pilgrimage journey

Combining both routes—the short and the long—allowed pilgrims to undertake a comprehensive circular journey across the holy sites of Israel. Beginning in Acre, pilgrims traversed the mountain road to the Galilee, Samaria, and Jerusalem, descending to Jordan and also visiting Bethlehem and Hebron before returning to Acre via the coastal route, or alternatively to Jaffa or Caesarea. On the short route, pilgrims explored the sites of the Judean Lowlands, the coast, and the Carmel region. During this era, most pilgrims opted to travel on foot from Acre to Jerusalem, foregoing the option of sailing from Acre to Jaffa, a practice common in earlier and later periods.

The pilgrimage was not only a privilege but also a duty, ingrained in the essence and sentiment of the age—a religious process intertwined with the measure of atonement for sins. Pilgrims faced temptations and challenges, seeking pardon through their journey. Simultaneously, the pilgrimage served as a pathway to connect with the Sacred, fostering a brotherhood among men. Without embarking on the journey, encountering the divine was deemed impossible. Twice a year, sizable caravans of pilgrims were organized: once before Easter and the other in midsummer. According to Prawer, there is some correlation between these massive pilgrimages and the Crusades, although they are not identical. The Fifth Crusade occurred between 1217 and 1218, leading to the construction of the Atlit Citadel and Caesarea, thus elevating the importance of the pilgrimage route along the coast.

Regarding the pilgrimage, it’s noteworthy that although we lack an exact account of his travels, St. Francis is believed to have visited the Holy Land in the years 1219-1220. Accompanied by a brother named Illuminatus of Arce, who later became the first to recognize the stigmata on Mount Alvaro, Francis initially arrived in Egypt and met with Sultan Al Kemal before journeying through Israel. There, he joined brother Elias of Cortona, who had been in Israel for two years prior. Franciscus traveled with him for a few months before they returned to Italy together. While it’s assumed that Francis may have secretly visited Jerusalem during this time, there is no concrete evidence to support this notion.

Ilia became one of Franciscus’s closest companions and eventually led the order during his time. He oversaw the burial arrangements after Franciscus’s death in 1226 and was responsible for the construction of the church in Assisi. However, a rift emerged between him and other leaders of the order in 1239, leading to his expulsion and banishment. Instead, he aligned himself with Frederick II, likely establishing their connection as early as 1229 during Frederick’s arrival in the Holy Land.

Both figures shared a positive rapport with the Arabs and a deep understanding of Arabic language and Eastern spiritual traditions. Some attribute alchemical writings and the transmission of esoteric knowledge from the East to the West to Father Ilia. Regardless, from 1239 onward, the Franciscans began actively supporting and participating in the pilgrimage route of the Via Palma. Later, they developed the Via Dolorosa, a miniature pilgrimage route that could be replicated in various locations worldwide. This alternative pilgrimage route became associated with the process of sanctification, offering a smaller-scale counterpart to the grand pilgrimage routes of the Middle Ages.

What is the meaning of the name “Via Palma”?

The palm tree branch symbolized victory, not just any victory, but a triumph over death, akin to the victory Jesus achieved over death for the sake of all humanity. To commune with Jesus’s spirit, pilgrims journeyed eastward, toward his homeland. Venturing into the unknown realm of the East represented a transition to another dimension. Arriving in Jerusalem signified a profound experience mirroring Jesus’s path of suffering, death, and resurrection. Pilgrims embarked on the “Via Palma” understanding the fleeting nature of life, seeking connection to eternal and sacred existence through encounters with the sites associated with Jesus’s life and work. The essence of Christianity lies in the profound mystery of triumphing over death and the promise of eternal life, made possible by Jesus’s sacrifice. Much like the sun’s daily renewal in the east, the pilgrimage to Jerusalem offered a chance for spiritual rebirth and victory over death, albeit at the cost of leaving behind all that is known and familiar.

The pilgrimage to Jerusalem represented the culmination of the three great medieval pilgrimages, and perhaps the most significant among them. While the journey to Santiago symbolized a connection to the heavenly kingdom and the nurturing of faith within oneself, and the pilgrimage to Rome represented a link with the institutional structure of the Church, akin to ascending to Noah’s ark, the journey to Jerusalem signified a departure beyond the earthly realm—a sort of rebirth into eternal life.

Upon arriving in Rome, pilgrims were bestowed with a cross, symbolizing their affiliation with the Church. Rome, as the seat of Christianity, held a special significance—it was the city of Peter and Paul, where the earthly representative of Jesus resided. In Santiago, pilgrims were gifted a sea shell, symbolizing the inception of belief, the culmination of one journey, and the commencement of another, representing a connection with the unconscious. Similarly, upon reaching Jerusalem, pilgrims were presented with a palm leaf, signifying triumph over death and the promise of eternal life.

Maximus the Confessor writes that the angel Gabriel came to Mary before her death and brought her a palm branch, symbolizing her victory over death, and promised her that she would ascend to heaven. Similarly, when Jesus enters Jerusalem at the beginning of Holy Week, palm branches are placed in front of him, symbolizing victory over suffering and death.

The pilgrimage to Jerusalem aimed to connect individuals with the mystery of Golgotha, specifically the resurrection of Jesus, which is why it was called the “Via Palma.” Interestingly, pilgrimage numbers increased during Easter, coinciding with the miracle of the Holy Fire on Great Saturday. This time held special significance as something was expected to occur at the site of the resurrection. The Holy Spirit descended in the place where the world was created, where realms intersect, and where the blood of the crucified atoned for Adam’s sin, washing his skull under the Rock of Golgotha. A miracle unfolded within the empty tomb, witnessed by pilgrims who were part of the sacred event.

The different types of Christian pilgrimage

Prof. John Eade’s analysis of modern Christian pilgrimage sheds light on the essence of the Christian pilgrimage along the “Via Palma” in the Middle Ages. Unlike pilgrimages to other Christian sites like Santiago, which draw populations from similar backgrounds, the pilgrimage to Jerusalem is characterized by its diverse participants. Eade likens pilgrimages in Europe to “drainage basins,” where pilgrims originate from specific geographic areas and share socio-cultural ties. In contrast, the pilgrimage to Jerusalem, akin to the Hajj to Mecca, attracts individuals from various parts of the world, representing different Christian denominations and cultural backgrounds. This diversity adds richness and complexity to the pilgrimage experience, reflecting the universal appeal and significance of Jerusalem as a sacred destination in Christian tradition.

Eade highlights a distinction between Christian pilgrimage and those in other faith traditions, such as the Muslim Hajj to Mecca or the Jewish pilgrimage to the Temple in Jerusalem. Unlike these traditions, Christian pilgrimage lacks specific ceremonies associated with the journey itself. This is evident in the observation that the religious services and prayers of Christians in Israel are no different from those conducted elsewhere. Additionally, some Christian thinkers have questioned the necessity of pilgrimage in Christianity, arguing that the spiritual journey is inward rather than outward. For instance, Bernard of Clairvaux, a prominent Christian thinker in the 12th century, opposed monks’ pilgrimages to Jerusalem, believing it detracted from their commitment to their monastic duties. However, he supported the pilgrimage of laypeople, hoping it would inspire them to deepen their religious devotion. Despite these philosophical debates, Christian pilgrimage remains a significant aspect of the faith for many believers, including monks and nuns, both historically and in contemporary times.

Eade makes a clear distinction between the Orthodox and Catholic pilgrimages. For the Orthodox pilgrim, the journey is about purification and communion with the Divine, aiming to shed the worldly impurities and attain eternal life. The pilgrimage revolves around two main activities: transitioning from the fallen world to the redeemed realm and celebrating participation in the heavenly Paradise. Before embarking on the pilgrimage, individuals confess their sins, symbolizing a spiritual cleansing. Upon arrival in Israel, pilgrims feel as though they are entering a heavenly realm, symbolized by the symbolic act of monks from the Brotherhood of the Holy Sepulcher washing their feet at the airport. The culmination of this transformation occurs during baptism in the Jordan River, where the Holy Spirit is believed to descend upon them. Baptism signifies shedding one’s old self and being reborn into the spiritual realm. Many pilgrims, often adults, bring their burial shroud with them, symbolizing a preparation for death, and they immerse the shroud in the Jordan River as a ritualistic act of preparation for burial. Baptism serves as a cathartic process, allowing pilgrims to connect with the divine image within themselves.

Eade explains that for Orthodox pilgrims, historical context is not particularly captivating. Their excitement peaks when they enter churches and encounter familiar icons from their home regions. Through these icons, prayers, artwork, and liturgical practices, they establish a connection with the divine realm and experience a sense of paradise. This marks the second phase of their pilgrimage: the celebration of paradise. The physical location becomes irrelevant as they transcend to a unified and distinct reality where everything is perceived as equal. The places they visit serve merely as gateways to this spiritual realm, and once attained, the physical sites lose significance. In essence, Orthodox Christianity emphasizes transformation, growth, and the attainment of enlightenment (Theosis).

The Orthodox pilgrimage revolves around the cycle of holidays, particularly Easter, when the Holy Fire descends in the Church of the Holy Sepulcher. This period fosters unity and connection among Orthodox believers worldwide, offering a sense of Christian brotherhood that transcends the divisions and conflicts of everyday life. For one week, people across the Orthodox world feel part of a universal fraternity, basking in the grace of God. Arriving in Israel during this time and participating in the Holy Fire ceremonies at the Church of the Holy Sepulcher holds immense significance for Orthodox pilgrims worldwide. In this regard, the Orthodox pilgrimage shares similarities with the “Via Palma” pilgrimage of the Middle Ages, which peaked during Easter and aimed to partake in the Holy Fire rituals.

Eade posits that in contrast to the Orthodox pilgrimage, the Catholic pilgrimage aims to rejuvenate the spiritual energies of pilgrims, which may have waned due to the demands of everyday life and fulfilling personal and social responsibilities. Consequently, the Catholic pilgrimage tends to be more focused on individual transformation. Pilgrims undertake the journey either alone or as part of a particular group, rather than as participants in a celebration of universal brotherhood, as seen during Orthodox Easter, for instance.

Catholics embark on pilgrimages with a desire to reconnect and rejuvenate themselves, seeking meaning in their personal lives and endeavors within this world. Unlike Orthodox pilgrims, who seek connection to the eternal and divine realm, Catholics undergo a process of individualization during their pilgrimage, freeing themselves from strict adherence to the liturgical calendar. While holidays and events serve as moments of inspiration for Catholics, they are not viewed as gateways to the transcendent world; rather, inspiration can be sought and received at any time. Ultimately, Catholic pilgrimage aims to enrich life in the world, guiding individuals to act rightly and adopt appropriate attitudes in their daily lives.

According to Eade, Catholics attribute significance to each pilgrimage site based on the events that transpired there and the lessons they offer pilgrims regarding their own lives. Thus, it is crucial to organize pilgrimage routes around specific themes, such as the mysteries of the rosary or the key stations in the life of Jesus. This approach parallels the emphasis in the “Via Palma” on holy sites and locations associated with various figures relevant to the pilgrims’ spiritual journeys.

Within the pilgrimage framework, events tied to the lives of Jesus, Mary, the apostles, and the saints, which occurred at the sites visited by pilgrims, take on personal relevance and value. This is achieved through the timely interpretation provided by the group leader, typically a pastor. These events serve as instructive lessons that pilgrims are encouraged to internalize through their physical presence at the places where they unfolded.

Eade suggests that Christians view the Bible not merely as a historical document but as a narrative of redemption, prophesying and paving the way for the arrival of Jesus. Consequently, the fundamental Christian approach to the Bible is interpretive, guided by the spirit of Christian evangelism. This interpretive lens extends to pilgrimages, where relevant passages are read and interpreted at each site visited. The Bible serves as a companion to pilgrims, inspiring them through its interpretive approach. As pilgrims explore these sacred places, the narratives in the Bible, whether from the Old or New Testament, come alive, reinforcing the spiritual journey they are undertaking.

In this regard, the Crusader “Via Palma” route bears resemblance to Catholic pilgrimage traditions. It is plausible that pilgrims of that era interpreted the events unfolding around them through the lens of the Old and New Testaments. The reconquest of the Land of Israel and Jerusalem by Christians might have been perceived as a form of divine intervention, with military orders akin to the new Maccabees. Pilgrim groups were often led by religious leaders and charismatic individuals who inspired others with their visions and insights. While Eade discusses contemporary pilgrims arriving by car to sites like Mount Tabor or Latrun, the Catholic approach to pilgrimage he describes echoes practices from 900 years ago.

Partial Bibliography

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Burman, E. (1988). The Templars: Knights of God. Inner Traditions/Bear & Co.‏

Chareyron, N. (2005). Pilgrims to Jerusalem in the Middle Ages. Columbia University Press.

Dupront, A. (1973). Pèlerinages et lieux sacrés. Mélanges F. Braudel. Toulouse: Privat.

Eade, J. and Sallnow, M.J. 1991. Contesting the sacred: the anthropology of Christian pilgrimage. Routledge, London.

Kendall, A. 1970. Medieval pilgrims. Putnam, New York.

Pringle, Denys. (2016). Pilgrimage to Jerusalem and the Holy Land, 1187–1291. Routledge.

Pringle, Denys. (1998). The Churches of the Crusader Kingdom of Jerusalem: A Corpus 1+2+3. Cambridge.

Phil, C. (1998). The art of pilgrimage: The seeker’s Guide to making travel sacred. ‏

Sargent-Baur, B. N. (1992). Journeys Toward God. Pilgrimage and Crusade. Volkskunde in Österreich.

Whalen, B.E. 2011. Pilgrimage in the Middle Ages: a reader. University of Toronto Press, Toronto.

Wilkinson, J., & Hill, J. (2017). Jerusalem Pilgrimage, 1099–1185. Routledge.

Wright, F. (1995). The Cross Became a Sword: The Soldiers of Christ and the First Crusade. RW Pub.