Historical Origins of the Micael Pilgrimages

6. The Micael Pilgrimage

6.1 Historical Origins of the Micael Pilgrimages

6.1.1 - Pilgrimage in early Christian spirituality

• Concept of religious pilgrimage

In the context of early Christian spirituality, pilgrimage (from the Latin peregrinatio) was not simply a physical journey, but an existential and inner experience. The Christian conceived of himself as a peregrinus in the world, a citizen of heaven and a stranger on earth (cf. Heb 13:14). This vision is rooted in the biblical tradition of the Exodus and in the life of Abraham, the "father of believers", who was called to leave his land for a journey of faith and promise.

Pilgrimage thus took on the meaning of asceticism, of detachment from earthly securities, and the search for holiness. It was an act of penance, a form of spiritual purification and a concrete expression of the desire to draw closer to God.

Pilgrimages to the Tombs of Apostles and Martyrs

From the early Christian era, the faithful began to visit the tombs of martyrs and apostles, considered privileged intercessors and supreme witnesses of the faith. Their burial places became destinations of intense devotion and were often the scene of miracles, healings and conversions.

Among the main destinations

• Rome, with the tombs of Peter and Paul, became one of the three great pilgrimage destinations of Christianity (along with Jerusalem and Santiago de Compostela).

• Jerusalem, holy city par excellence, where pilgrims physically retraced the way of the cross and visited the sites of Christ's passion, death and resurrection.

• Constantinople, which held numerous relics, including the sword attributed to St Michael in some Eastern traditions.

The pilgrimage to the relics was not only a devotional act but also a way to obtain indulgences, healings and protection.

Common elements with the micaelic paths

From their origins, the micaelic paths were part of this spiritual framework. As with pilgrimages to the tombs of the saints, pilgrimages to the shrines of the Archangel were motivated by a desire for healing, protection and conversion.

Three elements unite them:

• Penitential and transformative meaning: as with any pilgrimage, the journey to the Micaelian sites was experienced as an inner journey, marked by trials and illuminations.

• Strong symbolism of place: micaelic shrines often stood in impervious places, on hills, caves or islands - symbols of separation from the world and spiritual elevation.

• Thaumaturgical presence: the Archangel Michael, protector against evil and disease, was invoked for intercession and miracles, similar to the thaumaturgic saints.

In this way, the micaelic pilgrimages presented themselves as a natural evolution and specialisation of the religious peregrinatio, enriching it with a strong symbolic charge linked to spiritual combat and divine defence.

Video

• "The spiritual meaning of pilgrimage" - TV2000

Brief historical and theological reflection on pilgrimage in the Christian tradition

Sources and references

• Jean Daniélou, Angels and their Role in Revelation, Jaca Book

• Paolo Siniscalco (ed.), Pellegrinaggi e luoghi santi nel cristianesimo antico, Laterza

• Peter Brown, The Cult of the Saints. The origin of a religion of the West, Einaudi

• Egeria, Itinerarium Egeriae (text and commentary on the first pilgrimage to the Holy Land)

• Catechism of the Catholic Church, §§ 1674-1676

• Wikipedia - Christian pilgrimage

• Cathopedia - The spiritual meaning of pilgrimage

6.1.2 - Early evidence of the itinerant Micaelic cult

• Written and archaeological sources (e.g. Liber de apparitione sancti Michaelis)

The historical origins of the itinerant cult of the Archangel Michael find a fixed point in the Liber de apparitione sancti Michaelis in Monte Gargano, written between the end of the 6th and the beginning of the 7th century. This hagiographic text, considered to be one of the oldest documents related to Michaelic devotion in the West, narrates four apparitions of the Archangel Michael on Mount Gargano in Apulia.

The apparitions - which occurred between 490 and 493 A.D. according to tradition - are linked to miraculous events and salvific interventions, including:

• the indication of a cave to be consecrated to Christian worship;

• the victory of a small local army against a superior enemy;

• miraculous healing during an epidemic.

On an archaeological level, votive inscriptions, pilgrim graffiti and liturgical remains found in the Gargano grotto attest to an early frequentation of the site, already in the early Middle Ages, by worshippers from various regions of Italy and Europe.

Devotional journeys to Monte Sant'Angelo in the Gargano

The Sanctuary of Monte Sant'Angelo quickly established itself as one of the most important Christian pilgrimage destinations in Europe, attracting pilgrims from all over the continent since the 7th century.

The harshness of the Gargano landscape and the ascent to the sacred cave were in themselves an experience of spiritual transformation.

Among the first documented pilgrims are:

• Irish monks;

• Frankish and Lombard penitents;

• members of knightly orders in later periods.

The path to the Gargano became known as the 'Via dell'Angelo', later integrated into the variants of the Southern Via Francigena. Monte Sant'Angelo was often travelled by those on their way to the Holy Land, providing a kind of spiritual antechamber to the pilgrimage to the East.

Early records of Micael pilgrimage in East and West

The itinerant micaelic cult did not originate exclusively in the West. In the East, the figure of Michael was worshipped as early as the 4th century, as numerous Micael shrines attest:

• the Michaelion, erected by Constantine the Great in Sosthenion (near Constantinople);

• sacred sites in Phrygia (Chonai), Bithynia and Galatia, often linked to miraculous sources.

In these cases, too, local forms of pilgrimage developed to the healing waters associated with the Archangel, who was considered a protector and healer as well as a heavenly commander.

In the West, in addition to the Gargano, the cult quickly spread to:

• Susa Valley, with the foundation of the Sacra di San Michele (983-987);

• Normandy, where the famous Mont-Saint-Michel, already known in the 9th century, stands;

• Ireland, with Skellig Michael, an inaccessible monastery consecrated to silence and contemplation.

This evidence shows that a transcontinental micaelic devotional network had already developed by the first Christian millennium, which was a prelude to the later codification of medieval micaelic paths.

Images

• Cave of the Sanctuary of St Michael Archangel (Monte Sant'Angelo)

Interior view of the sacred grotto, heart of the Micaelico sanctuary on the Gargano.

• Mont-Saint-Michel, Normandy - Panoramic View

Tidal islet with an abbey dedicated to St Michael, a symbol of medieval pilgrimage.

• Skellig Michael - Irish Micaelic Monastery

UNESCO site with early medieval monastic remains, linked to the cult of St Michael.

Video

• TV2000 - Monte Sant'Angelo (Foggia) - The Cave of San Michele

Insight into the Gargano micaelico sanctuary and its history.

• YouTube - Mont Saint-Michel: A Deep Dive into History

Historical and symbolic exploration of the famous French shrine.

Sources and references

• Liber de apparitione sancti Michaelis in Monte Gargano - critical text edited by G. Morin (1895)

• Paul the Deacon, Historia Langobardorum

• J. Guyon, The Micaelic Cult in the Byzantine East, in Dossiers de l'Archéologie

• M. Tavano, Il pellegrinaggio micaelico: storia e spiritualità, Messaggero Editions

• Wikipedia - Saint Michael Archangel; Mount Saint Angel; Mont-Saint-Michel

• Official website of the Gargano Sanctuary: https://www.santuariosanmichele.it

6.1.3 - Early mediaeval spread and the influence of the Lombards

• Role of the Lombards in promoting itinerant worship

The encounter between Latin Christianity and the Lombard people represented a crucial junction for the spread of the cult of St Michael in the early Middle Ages. After their conversion from Arian paganism to Catholicism (between the 6th and 7th centuries), the Lombards adopted St Michael as their patron, associating him with the figure of the celestial warrior, similar in values to the Germanic god Wotan (Odin).

The cult of Michael found fertile ground in the military symbolism of the Lombards: the Archangel thus became a protector in battle, a guarantor of order and divine justice. Kings such as Cunipertus and Liutprand favoured his veneration, promoting the construction of churches and altars dedicated to him.

In this context, the Michaelic pilgrimage became a form of religious and cultural mobilisation, supported and promoted by the Lombard elites as a manifestation of the new Catholic faith and legitimisation of power.

Sacralisation of Mount Gargano and foundation of the first tracks

Mount Gargano, the site of the alleged Michaelic apparitions, was the centre of Longobard territorial sacralisation. The cave of St Michael became the national sanctuary of the Lombard people, so much so that it was depicted on coins, seals and royal symbols.

The first Micaelic devotional routes developed from the Gargano, linking the sanctuary with the rest of the peninsula and with the Frankish and Germanic world:

• the Via dell'Angelo, between Benevento and Monte Sant'Angelo;

• the routes that connected Apulia to Rome, Montecassino and Campania;

• the inclusion of the micaelico cult along the Via Francigena, as a significant stage towards Rome or the Holy Land.

These routes were also traced by the military, administrative and religious mobility needs of the Lombard kingdom, contributing to the creation of a sacred landscape structured around the Archangel.

St Michael as patron of the marching people (milites, pilgrims, exiles)

In the early medieval world, characterised by instability, wars and migrations, St Michael emerged as the ideal patron of itinerant peoples:

• Milites, or Christian warriors, invoked his help in battle;

• Pilgrims, who entrusted themselves to the Archangel on their penitential journey;

• Exiles and wayfarers, who saw in him a figure of protection against the dangers of the road, nature and evil forces.

Michael was not only the heavenly defender, but also the companion of souls and people on their journey, both in the earthly world and in the afterlife, consolidating his role as intercessor and guide in times of transition.

This image took deep root in early medieval culture and contributed to the extraordinary spread of the Micael pilgrimage, which became an integral part of the spirituality and religious topography of Western Europe.

Sources and references

• Liber de apparitione Sancti Michaelis in Monte Gargano (critical edition: G. Morin)

• Paul the Deacon, Historia Langobardorum

• V. von Falkenhausen, The Micaelic Cult in the Early Middle Ages

• A. Capone, San Michele e i Longobardi, Edizioni del Sud

• Official site of the Saint Michael's Way:

• Wikipedia - Longobards and St. Michael, Monte Sant'Angelo

6.1.4 - The Micael pilgrimage as an initiatory path

• Symbolic dimension: ascent, purification, protection

In the medieval Christian world, pilgrimage to a sacred place was experienced not only as a physical journey, but above all as a transformative and initiatory experience. This is particularly evident in the micaelic pilgrimages, which integrated three fundamental symbolic dimensions:

• Ascent: many micaelic shrines are located on heights, islands or impervious places (Monte Sant'Angelo, Mont-Saint-Michel, Skellig Michael), which require effort and determination to reach. The ascension element symbolises spiritual elevation and getting closer to the divine.

• Purification: the journey involves hardship, sacrifice and isolation. The pilgrimage experience is lived as a penitential act, which purifies body and soul, prepares for the encounter with the sacred and encourages spiritual regeneration.

• Protection: St Michael, warrior angel and judge, is invoked as defender against evil, both exterior and interior. The pilgrim entrusts himself to his protection against the pitfalls of the journey and of his own interiority.

Metaphor of spiritual combat through the journey

The Michaelic pilgrimage is a metaphor for inner combat. The faithful not only walk physical paths, but also face spiritual trials: temptations, discouragement, loneliness, effort. In this sense, the journey to the Archangel becomes a concrete image of the struggle between good and evil, between light and darkness, in which the soul is exercised in discernment.

The figure of the Archangel Michael - who in Revelation leads the heavenly militia against the dragon (Rev 12:7-9) - lends itself perfectly to this reading: he is a symbol of spiritual resistance, of the victory of the just, of the covenant between man and heaven. Every step towards the sanctuary becomes an act of affirmation of truth against error, of faith against fear.

The Archangel as guide on the 'path of the righteous'

Over the centuries, Michael has been identified not only as the protector of pilgrims, but as a spiritual guide on the 'path of the just'. His iconography often depicts him with sword, armour and scales, attributes that recall:

• discernment (the scales),

• the defence of the truth (the sword),

• virtuous combat (the armour of faith).

The pilgrimage to his sanctuaries has been interpreted as an existential journey, an exercise in fidelity and trust in God, in which St Michael accompanies the soul, protects it and prepares it to stand the test of faith.

This symbolic-spiritual dimension is present not only in hagiographic literature, but also in pilgrim tales, hymns, artistic depictions and liturgical practices related to the cult of St. Michael.

Sources and references

• A. Vauchez, The Spirituality of the Medieval West, Il Mulino

• A. Belloni, Pellegrinaggi e mistica nel Medioevo, Morcelliana

• Catechism of the Catholic Church, § 1674-1676

• Liber de apparitione sancti Michaelis

• Revelation of John, ch. 12

• Official site of the Saint Michael's Way: https://www.camminodisanmichele.org/

6.1.5 - Origin and formation of the 'micaelic ways

• From Gargano to Val di Susa: links between sanctuaries

With the consolidation of the Micaelic cult in the early Middle Ages, a devotional network developed that connected the main sanctuaries dedicated to the Archangel Michael, linking the south and north of the Italian peninsula. Two poles became central:

• Monte Sant'Angelo on the Gargano, site of the 5th century apparitions and the first micaelico sanctuary in the West;

• Sacra di San Michele in the Susa Valley, founded between 983 and 987, strategically located on an Alpine promontory at the entrance to the Susa Valley, a thoroughfare for pilgrims on their way to France and the Holy Land.

Between these two places, routes were laid by monks, knights, pilgrims and merchants. Benevento, Montecassino, Rome, and other religious sites along the Apennines became intermediate stops. The Micael pilgrimage thus grafted itself onto the Longobard, Benedictine and later onto the Via Francigena, becoming a true sacred way of Italy.

The concept of the Sacred Line: between faith, geography and mystery

A suggestive theory, supported by popular traditions and symbolic-geographical studies, states that seven major European Michaelic shrines (from Mount Carmel in Israel to Skellig Michael in Ireland) are aligned on an ideal straight line called the Sacred Line of St. Michael.

Among the main shrines on this alleged line:

• Monte Sant'Angelo (Italy)

• Sacra di San Michele (Italy)

• Mont-Saint-Michel (France)

• St. Michael's Mount (England)

• Skellig Michael (Ireland)

According to legend, this line would represent the blow of Michael's sword on the day he drove Lucifer from heaven, or the spiritual path that unites east and west, light and darkness, verticality and horizon. Beyond geographical veracity, the symbolic power of the Sacred Line has inspired centuries of devotion, art and mysticism.

Development of transalpine routes to Mont-Saint-Michel

Already in the 10th century, the cult of St. Michael had spread in the French area. Mont-Saint-Michel, built on a tidal islet in Normandy, became one of the most famous and popular shrines in Europe. This place was connected:

• from the south, to the Sacra di San Michele through the Susa Valley and the Western Alps;

• from the east, to routes from Rhine Germany and Switzerland;

• from the west, to the paths that led pilgrims along the Atlantic coast to Santiago de Compostela.

The French sanctuary was also a stop-off point for crusader knights and pilgrims on their way to the Holy Land. The transalpine micaelic routes thus became an integral part of the medieval spiritual road system, connecting places, peoples and religious traditions.

Video

• The mystery of the Michaelmas line

Exploration of the legend and theories on the alignment of the Micael shrines.

• The Way of St Michael and beyond

Documentary delving into the European path of sanctuaries dedicated to the Archangel.

Sources and references

• St Michael's Path -

• E. R. Chamberlin, The Bad Popes, Penguin

• A. Capone, St. Michael and Sacred Geography, Terra di Mezzo Editions

• Wikipedia - Mont-Saint-Michel, Sacra di San Michele, Sacra di San Michele

• A. Belloni, Vie di fede: pellegrinaggi e cammini nel Medioevo, Morcelliana

6.1.6 - Impact of the Micael pilgrimage on European culture

• Creation of cultural and architectural landscapes

The Michaelic pilgrimage had a profound and lasting impact on the formation of the European cultural landscape. Sanctuaries dedicated to St Michael arose in places of strong symbolic and strategic significance - on hills, promontories, islands - and became spiritual, political and architectural hubs.

Buildings such as:

• the Sanctuary of Monte Sant'Angelo (Italy),

• the Sacra di San Michele (Italy),

• Mont-Saint-Michel (France),

• St. Michael's Mount (England),

• Skellig Michael (Ireland),

are today recognised as cultural and spiritual heritages of mankind. They have generated monastic settlements, medieval villages, paved paths and works of art inspired by the figure of the Archangel.

The presence of these places has contributed to the sacralisation of European territory, offering symbolic and concrete landmarks along communication and pilgrimage routes.

Intercultural encounters and transmission of local devotions

The Michaelic pilgrimage, crossing vast geographical areas, favoured intercultural encounters between different peoples: Latin, Germanic, Celtic, Byzantine. Pilgrims brought with them languages, songs, symbols, relics, iconography, enriching and contaminating local forms of religiosity.

In many cases, the cult of St Michael merged with pre-Christian traditions, as demonstrated:

• caves already venerated in pagan times;

• the sacred mountains of previous religions;

• purification rites related to water and fire.

The figure of Michael, while remaining central, has been reinterpreted and adapted in different cultural contexts: in the East more related to healing, in the West to military protection and eschatological judgement.

Influence on monasticism and orders of knighthood

St Michael also became an ideal model for monastic and chivalric spirituality. The iconography depicting him as a celestial soldier and judge of souls lent itself well to the ideal of the monk-warrior, embodied in the medieval orders of chivalry.

Benedictine monks were among the first to promote the micaelic shrines, in particular Monte Sant'Angelo and Mont-Saint-Michel. In later centuries, orders such as:

• the Templars,

• the Knights Hospitaller,

• and later the Teutonic ones,

chose the Archangel as spiritual patron and protector of war and missionary endeavours. His image appeared on seals, flags, coins and architecture.

The cult of St Michael thus became an integral part of the religious, political and military culture of medieval Europe, leaving a legacy still visible today in churches, place names and liturgical traditions.

Sources and references

• J. Le Goff, The Marvellous and the Everyday in the Medieval West, Laterza

• P. Brown, The Cult of the Saints, Einaudi

• A. Vauchez, Saints, cults and society in the Middle Ages, Il Mulino

• Mont-Saint-Michel official website: https://www.ot-montsaintmichel.com

• Saint Michael's Path website: https://www.camminodisanmichele.org/

6.1.7 - Persistence and rediscovery of the micaelico path

• Crisis and Revival of Pilgrimages in the Late Middle Ages and Modern Age

With the arrival of the Black Death (14th century), wars and theological changes, pilgrimages in Europe experienced a long period of decline. Even the micaelic paths were partly abandoned or reduced to local practices, often linked to secondary sanctuaries or family devotions.

During the Modern Age, with the advent of the Reformation and Enlightenment rationalism, pilgrimage was long seen as superstitious or devotionally exaggerated. However, the cult of St Michael did not disappear: it was kept alive by the Catholic liturgy, popular devotion and monastic communities that guarded his memory.

The figure of the Archangel continued to fascinate and inspire, but often in a symbolic or doctrinal rather than experiential manner.

Reassessment from a spiritual and contemporary tourism perspective

Since the second half of the 20th century, and especially since the 2000s, there has been a renaissance of devotional paths in Europe. The success of the Pilgrim's Way to Santiago has also generated renewed interest in other spiritual paths, including the St. Michael's Way.

This rediscovery moves on two levels:

• spiritual, as a search for meaning, silence and inner regeneration;

• cultural tourism, linked to the artistic, natural and historical heritage of the micaelico routes.

The main sanctuaries (Monte Sant'Angelo, Mont-Saint-Michel, Sacra di San Michele) have once again become pilgrimage and slow tourism destinations, attracting the faithful, hikers, scholars and enthusiasts.

The figure of the Archangel is also read today in an ecumenical and symbolic key, as a guide of transformation, guardian of the path and defender of the just.

Current initiatives for the valorisation of the micaelico paths

Over the past two decades, numerous initiatives for valorisation, protection and promotion have sprung up

of the micaelic path, both in Italy and in Europe. Among the main ones:

• The Saint Michael's Path (Italy), promoted by cultural and religious associations, with paths from Monte Sant'Angelo to the Susa Valley;

• The European project 'La Via Micaelica' aims to connect the main sanctuaries along the ancient Sacred Line;

• The network of UNESCO Longobard Sites, which includes the Gargano sanctuary and enhances its historical context;

• Cooperation between local authorities, dioceses and cultural institutions to create marked routes, hospitality for pilgrims and dedicated events.

These efforts are part of a broader rediscovery of Europe's spiritual and cultural roots, and recognise in the paths of St. Michael a shared heritage, capable of connecting past and present, faith and identity, geographical and interior horizons.

Sources and references

• A. Capone, Il Cammino di San Michele, Terra di Mezzo Editions

• M. Marazzini, Sacred Geographies of Europe, Pauline

• Official Saint Michael's Way website: https://www.camminodisanmichele.org/

• Apulia Region - Religious tourism and micaelico routes

• Wikipedia - Saint Michael's Path; Sacred Line of San Michele

6. The Micael Pilgrimage

6.1 Historical Origins of the Micael Pilgrimages

6.1.1 - Pilgrimage in early Christian spirituality

• Concept of religious pilgrimage

Pilgrimages to the Tombs of Apostles and Martyrs

Common elements with the micaelic paths

Recommended media content Images

Video

Sources and references

6.1.2 - Early evidence of the itinerant Micaelic cult

• Written and archaeological sources (e.g. Liber de apparitione sancti Michaelis)

Devotional journeys to Monte Sant'Angelo in the Gargano

Early records of Micael pilgrimage in East and West

Recommended multimedia content

Images

Video

Sources and references

6.1.3 - Early mediaeval spread and the influence of the Lombards

• Role of the Lombards in promoting itinerant worship

Sacralisation of Mount Gargano and foundation of the first tracks

St Michael as patron of the marching people (milites, pilgrims, exiles)

Recommended multimedia content

Images

Video

Sources and references

6.1.4 - The Micael pilgrimage as an initiatory path

• Symbolic dimension: ascent, purification, protection

Metaphor of spiritual combat through the journey

The Archangel as guide on the 'path of the righteous'

Recommended multimedia content

Images

Video

Sources and references

6.1.5 - Origin and formation of the 'micaelic ways

• From Gargano to Val di Susa: links between sanctuaries

The concept of the Sacred Line: between faith, geography and mystery

Development of transalpine routes to Mont-Saint-Michel

Recommended multimedia content

Images

Video

Sources and references

6.1.6 - Impact of the Micael pilgrimage on European culture

• Creation of cultural and architectural landscapes

Intercultural encounters and transmission of local devotions

Influence on monasticism and orders of knighthood

Recommended multimedia content

Images

Video

Sources and references

6.1.7 - Persistence and rediscovery of the micaelico path

• Crisis and Revival of Pilgrimages in the Late Middle Ages and Modern Age

Reassessment from a spiritual and contemporary tourism perspective

Current initiatives for the valorisation of the micaelico paths

Recommended multimedia content

Images

Video

Sources and references