LAUSR

was an individual encounter with the holy. Two further chapters examine the experiences of the pilgrims themselves, one of them a schoolteacher from Amiens whose pilgrimages were entirely local, and who indefatigably wrote voluminous (but still unpublished) histories and topographies of the ‘sacred’ landscape of Amiens and its hinterland. The second of these chapters is more broadly focused on the emotions and motivations of pilgrims and especially on what reaching their destination meant to them. The chapter on the jubilee-year pilgrimages to Rome, which is based primarily on pilgrims’ own accounts of their displacement, returns to this point: pilgrims are voluble about what and who they see, but very reserved about their personal experiences. Four long chapters deal with major pilgrimage sites – Rome, Compostella and MontSaint-Michel. Rome, the great beneficiary of the loss of Jerusalem to pilgrimage, became a major destination, especially with the so-called jubilee years since their inception in 1300. The chapter on Compostella is a fascinating examination of the guide-books, maps and other publications concerning the pilgrimage. The camino was a broad ‘stream’ of pathways towards one’s destination, offering pilgrims a wide range of options as to which routes to take along the way. The chapter on the Mont-Saint-Michel reminds us that, while pilgrimage may seem a highly individual affair, in practice different groups, especially adolescent males, participated in group pilgrimages that were often organized annually in particular parishes by their confraternities. At a time when Compostella attracts nearly 250,000 pilgrims a year (2014), pilgrimage in the widest sense of the term is more likely than ever to attract the attention of historians. Julia’s pioneering and erudite work offers them an outstanding scholarly model to follow.