Travelling
In Late Antiquity and in
Byzantium travelling simply for pleasure was unheard of; journeys always had a
purpose, and depended on the time of year, means of transport, time, place and
travellers’ financial means. During Late Antiquity, when the Byzantine Empire
was very strong and both land and sea routes were open and safe, travel
destinations were not limited to the Mediterranean, but extended eastwards as
far as China, India and Ceylon, south to Ethiopia and north to the Black Sea.
However, after the 7th century people rarely travelled to exotic
places, e.g. beyond Kiev, Alexandria or Baghdad, except when on special
missions organized to foreign countries, such as the mission to Moravia in
Central Europe undertaken by brothers Cyril and Methodius . In late Byzantium
Emperor Manuel II Palaeologus and his close associates got as far as England,
while a daring and adventurous trader named Lascaris Cananus reached
Scandinavia, the Baltic countries and Iceland. Throughout the Middle Ages the
state capital of Constantinople and the Holy Land remained the most common
destinations.
Land and sea journeys were
often made by traders buying, transporting and selling products and raw
materials. Just as frequent were the movements of sailors, soldiers and
diplomats or government officials on special missions. Yet travels for
religious purposes were the most common: as early as the 4th century many
pilgrims left the far reaches of the empire for Rome and the Holy Land, while
others visited churches, monasteries and sacred sites associated with
miraculous saints in search of a cure. Constantinople was the most famed
destination, arousing the interest of Byzantines and foreigners throughout the
Middles Ages.
Journeys for educational or cultural purposes were less frequent;
in the early centuries many people went to study in the schools of Antioch,
Beirut, Alexandria and Athens, but in middle and late Byzantium the majority
chose Constantinople.
There were of course forced
mass migrations due to difficult circumstances, such as exile, enemy invasions,
wars, epidemics, etc.
One special category
consisted of journeys made by clerics of all ranks, who went on pilgrimages or
in search of a place for spiritual contemplation.
Sea travel was preferred
due to greater speed. There were no passenger ships operating regular services
to specific locations. Those wishing to travel headed for a port and either
found a ship to take them where they wanted, if they could afford to charter it
for their own convenience, or found a trading ship that could get them to the
same destination. The fare depended both
on the distance covered and on the captain’s demands, so unwary travellers
could be tricked into paying more. Although people carried papers (official document
confirming their identity) and money, it remains unclear how and where they
kept them during the voyage. Ship type and weather conditions determined how
long journeys took; the average distance covered within a day could vary from
30 to 50 kilometres (the journey from Crete to Piraeus would have taken 7
days!), though there were faster ships. Voyages were made longer by the need to
call in at intermediate ports to take on water and food and make necessary
repairs.
On land routes travellers usually went on foot, as they
seldom had quadrupeds - mules, donkeys or camels were mainly used to carry
large loads. Carts were even rarer, and horses and carriages were reserved for army
officers and officials on state business. There are few references to litters
carried by slaves, though it is said that a very rich noble woman named
Daniilis once travelled from Patras to Constantinople in that way. Rafts or
boats were used to ferry people over to the opposite bank of rivers and lakes.
Though not very comfortable, travelling by boat was definitely faster and more
convenient, especially in summertime. The roads were in most cases broad and
paved with slabs, with columns (milestones) at regular intervals giving the
distance to the nearest town. Along the route there were public inns where a
traveller could spend the night, as well as basic staging posts where state
employees could change horses. Well-off people stayed at the state inns, which
were regarded as safer, while the poorer stayed in private dwellings (hostels).
Rather than rooms, these often had dormitories and courtyards where people
stayed next to their animals. Hostels were rather dangerous and had a bad name,
whereas hotels were in most cases run by the Church and offered additional
health services free of charge. In Leo the Wise’s Book of the Eparch we learn that the hostels with warehouses (mitata) in Constantinople were mainly
stayed in by foreign merchants, most of whom were Syrian cloth merchants.
Travelling involved many
risks. On board ship there was always the threat of rough seas and shipwreck,
and the ever-present danger of travellers falling victim to piracy and being
taken prisoner. Those on land were at risk from thieves and crooks lurking on
public roads for their victims, so people usually travelled in groups to
protect each other. A local guide familiar with the area being crossed was
considered essential, especially if it had a bad reputation. Locals also
provided additional protection as guards at dangerous points along the way.
Furthermore, in the early years of the empire attacks by wild animals such as
lions, snakes and bears were not unheard of.
Journeys were regarded as
life experiences for travellers; more than a few decided to record their
experiences and adventures, describing the places and people they met, the
miracles and healings they witnessed, the living conditions of residents in
other areas or the difficult moments they experienced in captivity. There were
also travel books giving details of various destinations, such as how far each
one was from the nearest towns and what it traded in – information mainly of
use to merchants. Additional information on travels is to be found in the
accounts of saints’ lives. All of these travel books are invaluable sources on
the culture of the time.
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