Sacred Place S - kinkorn.com · Sacred Place S Judai Sm chri Stianity ... a visit to a sacred place...

Sacred PlaceSJudaiSm chriStianity iSlam

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Sacred PlaceS, Sacred BookS

Under the High Patronage of Their Majesties the King and Queen of the Belgians


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Sacred PlaceS, Sacred BookS


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Judaism, Christianity and Islam are closely related. They originated in the Middle East and consider Abraham an important ancestor. One almighty, eternal God created the world and revealed himself to humans through words. These revelations were written down in holy scriptures, which constitute a guide for life: Tanakh, Bible and Qur’an. At the same time, believers live their religion through a rich variety of practices. These include visiting sacred places, such as Jerusalem, Rome and Mecca, a custom which has existed for centuries.

Sacred Places, Sacred Books is a double exhibition on these three monotheistic world religions. At the MAS you can explore the tradition of pilgrimage and in the Notte-bohm Room of the Hendrik Conscience Heritage Library you will discover special copies of the sacred books. The two exhibitions highlight the importance of sacred books and places, both at present and in the past.

Jews, Christians and Muslims feel strongly connected to their sacred places. Here, we will follow pilgrims’ travels, from their departure and the visit to a sanctuary to their return home. Their physical and spiritual journeys inspire feelings of hope, ecstasy and purification.


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Portraitgallery: PilgrimS todayPilgrimage is a living tradition. Many people from Antwerp undertake pilgrimages to nearby sacred places, such as Scherpenheuvel, or to places further away, such as Lourdes, Mecca or Jerusalem.To many pilgrims, a visit to a sacred place is an emotional and overwhelming experience. What do people from Antwerp experience when they visit a sacred place? Portraits and quotes clarify this.

Photos by Rocio Forero B.


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Aside from a symbol of the past, the Wailing Wall is the perfect place for prayer and reflection.

joseph blajwas

It was a very special feeling. It was impressive. I was walking in Mecca among millions of Muslims from all over the world, so many languages and colours and cultures. Overwhelming.

modou mbacke


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Returning to this society purified: a thought I would like to share with anyone.

hugo van pelt

I like to visit Jewish “sacred” places because they bring me closer to a higher sense of spirituality. Especially the old town of Jerusalem, where you take a step back in time as soon as you cross the old city gates.

michael serrao


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The feeling I had in Mecca is indescribable. It was joy, love, fear, regret for bad deeds, happiness, loss… All kinds of feelings combined.

On our cycle trips to Compostela, Lourdes and Rome we were often exposed to very deman-ding physical efforts. But we underwent all suffering as a kind of penance during these pilgrimages.

fred spiessensnermin karaei


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traceS of PilgrimS in antwerP

Take a closer look at Antwerp heritage in a digital format. Here you can find a selection of this heritage related to sacred places and sacred books. The presentation highlights the theme of pilgrimage. It does so by means of traces in Antwerp heritage collections related to pilgrimages: to Antwerp, via Antwerp and from Antwerp. Follow the traces of the pilgrims in and from Antwerp. While doing so, discover the rich heritage in the city of Antwerp’s many treasure houses.

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11the deParture and the Journey

the deParture and the JourneyThose who set out on a pilgrimage leave their familiar surroundings behind in search of a higher truth, or in search of themselves. To achieve this goal, pilgrims undertake a journey to a place with a special meaning within their religion.

Pilgrims travel alone or in groups. They follow a certain route, either on foot or with a means of transport. Maps and travel guides provide route descriptions and warn against dangers. Permits, stamps and passes belong to the required travel documents. Prayer books and traveller’s amulets offer a sense of protection.

Pilgrimage and tourism have always been closely related. The spiritual need mixes with an appetite for adventure and a desire to escape daily life. The trip offers the opportunity to meet other cultures, exchange ideas and pass on knowledge.


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PilgrimS’ StorieS The deparTure and The

journey What do present-day pilgrims do? How do they prepare for a visit to a sacred place? What is the journey – being on the way – like? What do they experience at their destination? Why is it a sacred place? Does the experience change anything in their lives? Do they return as different people?A number of people from Antwerp, belonging to the Jewish, Christian and Muslim traditions, tell us how they experienced their respective pilgrimages to Jerusalem, Mecca, Scherpenheuvel, Lourdes, and so on.

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pilgrimage in judaismAlready in Biblical times, Jews went to the Temple of Jerusalem three times a year for the pilgrim festivals: Easter, Pentecost and the Feast of Tabernacles. King Solomon had the temple built at the place where, according to Jewish tradition, Abraham had to sacrifice his son Isaac.

After the destruction of the Temple in the year 70, Jews went on pilgrimages to Jerusalem, either individually or in small groups. The western wall of the Temple is the main place of pilgrimage. The graves of Biblical heroes and heroines and rabbis are also pilgrimage destinations.

A pilgrimage to the Holy Land is a journey through Jewish histo-ry. This goes from the Bible (Hebron, Bethlehem) and the great Jewish scholars from ancient times and the Middle Ages (Tiberi-as) to the 16th century mystics (Safed) and the memorials for the Shoah. Moreover, there are graves of prophets and rabbis outsi-de the Holy Land as well.


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| 1Pèlerinage en Terre Sainte / Pilgrimage to the Holy LandDan Reisinger Israël, 1950sLithographJewish Museum of Belgium, Brussels, inv. 14277

After the foundation of the State of Israel in 1948, the national airline started promoting the Holy Land among pilgrims, as in this example with antique mosaics. In 2013, 3.5 million tourists travelled to Israel, half of them Christians. They mainly went by plane.

| 2New Year’s cardWarsaw (Poland), 1925 Picture postcard The Gross Family Collection, inv. 076.011.002

Appropriate New Year’s wishes with Hebrew texts invite the receiver to emigrate to Israel by boat or train: the sacred places are depicted in the four corners. Zionists encouraged persecuted Jews to emigrate to Israel and not to America, as many did.

| 3Come to Palestine Ze’ev Raban (1890-1970) Israel, 1929LithographThe Israel Museum, Jerusalem, inv. B02.0801

The quote from the biblical Song of Songs reinforces the idyllic view of Lake Tiberias. This is an attraction for Jewish pilgrims due to the presence of ancient rabbis’

tombs, and for Christians because Jesus performed miracles there. Raban is one of the earliest Zionist artists.

| 4Die ganze Welt in einem Kleberblat / The whole world in a cloverleafHeinrich Bünting (1545-1606)Helmstadt (Germany), 1585WoodcutThe National Library of Israel, Jerusalem, inv. 002368409

Jerusalem is the heart of the world, in the centre of the cloverleaf. The biblical land is central to Jews and Christians alike. The ‘new’ continent, America (bottom left), did not fit into the Europe-Asia-Africa ‘trinity’.

| 5Peutinger map of the Roman EmpireAbraham Ortelius, (1527-1598)Antwerp ( Belgium), 1598Copper engraving, hand-colouredJewish Museum of Belgium, Brussels, inv. 7091

This travel map of Rome and the Holy Land is named after the Augsburg scholar Conrad Peutinger. He printed and published a medieval copy (currently in Vienna) of a famous 5th century Roman map. The map shows the Roman Empire, from Great Britain to Ceylon, including 3,500 place names and all roads. Below Jerusalem the Mount of Olives is shown, as well as the Dead Sea, which is connected to Lake Tiberias by the River Jordan. To the left there is the desert where the twelve tribes of Israel



wandered for forty years, led by Moses, and Mount Sinai

| 6Sefer Hiloula Rabba, guide to the hillulah of Shimon Bar YochaiTangier (Morocco), 1859Manuscript on paperThe Gross Family Collection, inv. MO.011.065

Guide to the hillulah (anniversary of the death) of Rabbi Shimon Bar Yochai, to whom the Zohar, a series of mystical Torah commentaries, is attributed. Today 150,000 pilgrims visit his tomb in Meron (Israel) every year. There, they pray, dance and eat. Those who are unable to visit the tomb can follow this guide at home.

| 7Prayer book David de Castro TartasAmsterdam (the Netherlands),1666BookBibliotheca Rosenthaliana, Special Collections of the University of Amsterdam, Amsterdam, inv. OTM: ROK A-1682

The Jewish world was in commotion about Shabbetai Zevi (1626-1676), who had proclaimed himself to be the Messiah and was soon after discovered to be an impostor. He is crowned by angels and guarded by lions. On the steps leading up to his throne the following is written: ‘In those days and at that time I will cause a righteous Branch to spring up for David.’ (Jeremiah 33:15). David is the forefather of the Messiah.

| 8The Itinerary of Rabbi Benjamin of TudelaTranslated by Adolf Asher A. Asher & Co., London (England)1840BookBibliotheca Rosenthaliana, Special Collections of the University of Amsterdam, Amsterdam, inv. 13 H 32-33 Benjamin of Tudela (1130-1173) is the most well-known Jewish pilgrim of the Middle Ages. In the 12th century he left from the Spanish town of Tudela (near Pamplona) to travel through Asia and Africa, and described numerous Jewish communities.

| 9Ydele verwachtinge der JodenThomas CoenenAmsterdam (the Netherlands),1669EngravingBibliotheca Rosenthaliana, Special Collections of the University of Amsterdam, Amsterdam, inv. OTM: ROK A-914

Following the persecutions in Spain and Eastern Europe, the expectation of the Messiah and the hope of return to the Holy Land revived. Preacher Coenen describes the capture of the self-declared Messiah Shabbetai Zevi and his forced conversion to Islam. Shabbetai still has followers today.

| 10Invitations for the hillulah of Rabbi Chaim PintoCasablanca (Morocco), 1967


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PaperCentre de la Culture Judéo-Marocaine, Collection Dahan-Hirsch, Brussels

The Talmud scholar Chaim Pinto (1748-1845) was only twenty when he became Chief Rabbi of the Moroccan coastal town of Essaouira. He is known for his miracles and many people visit his tomb. On his deathbed he promised to hear the prayers said in his name on his hillulah or death anniversary.

| 11Map of the Holy Land with the route of the exodus from Egypt Abraham Bar Jacob (birth and death dates unknown)Amsterdam (the Netherlands),1695EngravingEts Haim Library, Amsterdam

The map was bound in a haggadah, a booklet that is still being used in the celebration of Pesach (Passover). Central is the exodus from Egypt (right) to the promised ‘land of milk and honey’ (see the cows and the beehive). The celebration ends with a song about the Temple: along the coast are the ships with Lebanese cedar wood which King Hiram sent to King Solomon for the construction of the Temple. The eagle refers to God, the woman on the crocodile symbolises Africa.

| 12Map of the Holy LandHeinrich Bünting (1545-1606)Helmstadt (Germany), 1581EngravingJewish Museum of Belgium, Brussels, inv. 6869

Jerusalem is a walled city with a tower in the middle with a cross on top. At the bottom left a sea monster can be seen, and at the top left a swan. The River Jordan runs straight through the country. This is one of the first geographically accurate maps of the Holy Land.

| 13Sha’arei Dimah, travel prayer bookAaron Moses FriedensonIsrael Bak, Jerusalem (Israel),1861BookThe Gross Family Collection, inv. B.1032

This prayer book is intended especially for a visit to sacred places and tombs. The Hebrew title Gate of sorrow and comfort refers to Psalm 118:20. Above the Western Wall, Solomon’s Temple in the shape of the Al-Aqsa Mosque can be observed, and at the top left the Mount of Olives.

| 14Zikaron BiYerushalayim, prayer bookJehuda Poliastro Jonah ben Ja’akov Aschkenazi, Istanbul (Turkey), 1742 BookThe Gross Family Collection, inv. B.1273

The first printed image of the ‘Wailing Wall’, in an 18th century Hebrew prayer book for pilgrims who went to visit the Western Wall and the tombs. Before this, Jerusalem was represented in prayer books by the Temple Mount. The quote above comes from Bible book 1 Kings (9:3).



| 15Tree of life as a traveller’s amuletMaker unknownEssaouira (Morocco),19th centuryManuscript on parchmentCentre de la Culture Judéo-Marocaine, Collection Dahan-Hirsch, Brussels, inv. 22672

The great or sacred tree of life describes the ten divine emanations (sephiroth) according to the Kabbalah, the Jewish mystical tradition. Kabbalistic texts play an important role in amulets that offer protection against evil. Travellers can attach this small amulet to their bodies for protection..

| 16AmuletsMorocco, 1920-1930Metal, silverCentre de la Culture Judéo-Marocaine, Collection Dahan-Hirsch, Brussels, inv. 22087, 22313, 22482, 22665

These are three amulets and a silver box in which an amulet can be kept. Amulets are worn on a chain or in a small pocket on one’s chest. They serve to avert evil and protect those carrying them against the ‘evil eye’, disease and danger on their journey.

| 17Printed travel routeVenice (Italy), 1647PaperThe Gross Family Collection, inv. 105.011.045

One of the earliest printed examples of a Hebrew travel route from Italy which sums up all sacred places in Israel. Place names indicate the route which can be followed by the pilgrim during his visit to the Holy Land.

| 18The Holy Land Gerard de Jode (1509-1591)Antwerp (Belgium), 1578EngravingThe Israel Museum, Jerusalem, inv. B95.0681

The Holy Land as it was divided between the twelve tribes of Israel. What is special are the images of 16th century Jerusalem, with the Church of the Holy Sepulchre on the right, and the Church of the Nativity in Bethlehem on the left, two important pilgrimage destinations for Christians. The Antwerp cartographer de Jode was of Jewish descent.


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pilgrimage in ChrisTianiTyIn Christianity there are testimonies of pilgrimages that date back as far as the 1st century. Jerusalem was the favourite destination, and pilgrims’ journeys sometimes lasted for a whole year. Around 1500, voyages to the Holy Land were organised from Venice, and also from Antwerp.

Pilgrimages to Rome – where the Apostle Peter and Paul, preacher of the faith, died – and the remote Santiago de Compostela in Spain were made on foot, preferably in small groups. A series of monasteries and convents offered food and a place to sleep. Protective laws had to ensure safety. Even so, it was still a perilous journey, and many never reached their destination. Female pilgrims were a small minority.

In principle, Protestants reject physical pilgrimage. To them, the purely spiritual quest is what is most important. Today, this view is changing.

The journey to a place of pilgrimage is no longer inextricably connected to religion. Santiago de Compostela in particular is a very popular destination. Many non-Christians walk or cycle the routes towards it. The associated feeling of purification can be experienced by anyone.



| 19Poster of the Great National Pilgrimage to RomeAntwerp, De Witte printers,1950Lithography on paperLetterenhuis, Antwerp, inv. M496/A (LK I,4) Holy Years have been celebrated regularly in Rome since 1300, and every 25 years from the 15th century onwards. The faithful visit seven churches and go to confession, which allows them to be pardoned all their sins. To this end, groups of pilgrims have travelled to Rome by train since the 19th century. Nowadays, they usually go by plane.

| 20Poster of the East Flanders Pilgrimage to Our Lady of LourdesAalst, De Volksstem printers,1936Lithography on paperLetterenhuis, Antwerp, inv. K238/A (LK VI,3)

Since Lourdes became easily accessible by train in 1866, millions of pilgrims have preferred this means of transport to visit the remote pilgrimage destination. Special carriages are available for the many ill.

| 21Poster of the 43rd National Pilgrimage to JerusalemGhent, c. 1960Lithography on paperLetterenhuis, Antwerp, inv. K238/A

Since the mid 14th century the Franciscans have looked after the well-being of Christian pilgrims in the Holy Land. They also act as guides at the main sanctuaries. In the centre is the characteristic red Jerusalem cross, which refers to Christ’s five wounds of the cross.

| 22Viaggio da Venetia al Santo Sepolcro et al Monte SinaiPadre NoéVenice, Valvassori Luigi eredi,1587Private collection, Antwerp

This travel guide was first published in Venice in 1566 and was reprinted many times until the late 18th century. Pilgrims from Venice used it as a guide for their voyage to the Holy Land. The book sums up all places of interest along the way and includes beautiful woodcut illustrations.

| 23Reyse naer het H. Land, gedaen in de jaeren 1776 en 1777Joannes Andreas Jacobus RotthierAntwerp, Petrus Joannes Parys,1782Private collection, Antwerp

The Antwerp priest Jan Rotthier (1749-1819) travelled to the Holy Land in 1776 and 1778. Before that, he visited Rome, Assisi and Loreto. He illustrated his travel report with 31 engravings, based on drawings he had made during his trip. In the book he talks about Jewish and Islamic history at great length and describes the hajj to Mecca. He knows the latter ‘from hearsay’.


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| 24Een pelgerimsche reyse nae de H. Stadt IerusalemJacob Dircxs Bockenberch, Hendrik van Hastens, Leiden,1620Hendrik Conscience Heritage Library, Antwerp, inv. 763258 [C2-565 ab]

The number of printed travel reports of pilgrimages to the Holy Land quickly increased after the 15th century. The combination of faith, adventure and the description of the sacred places appealed to the curiosity and devoutness of many. Numerous pages are filled with admonitions and descriptions of practices which serious pilgrims should in no case engage in. This shows that many pilgrims did not only go on pilgrimages for pious reasons...

| 25St James appears to the passengers of a ship in distressFlanders, Antwerp,c. 1525Miniature on parchmentMuseum Meermanno, The Hague, inv. 10 E 4 90r

In this miniature, James the Greater, dressed as a pilgrim, appears on the bank of the River Scheldt. In the background Antwerp, with the Church of Our Lady, is clearly recognisable. (The church only became a cathedral in 1559.) Apparently, the passengers of the ship in distress ask the saint for help.

| 26Antverpia Mercatorum Emporium

Antwerpc. 1520WoodcutMuseum Plantin-Moretus | Printroom, Antwerp, inv. PK.OP.20839

The merchant Dierick van Paesschen was the first to organise commercial pilgrimages by ship from the Low Countries to the Holy Land. His carrack is moored here on the Scheldt, with the following text: ‘Dits schip dat van Jherusalem comt’ (This ship coming from Jerusalem). The roads of the prosperous city of Antwerp shines in all its splendour.

| 27Model of a hulkJules Van Beylen1957-1961Wood, metal and textileMAS | Museum aan de Stroom, Antwerp, inv. AS.1961.034

The overland journey to Jerusalem was long and dangerous. Whenever possible, people opted for the sea voyage. In 1515 pilgrims from Antwerp could board a so-called hulk, a seaworthy ship which completed the journey in a few months.

| 28Modern pilgrim’s passport as proof of completion of the route to Santiago de Compostela on foot.PaperPrivate collection, Antwerp

On the route to Santiago this pilgrim’s passport serves as proof and identification. It entitles pilgrims to cheap accommodation in specific stopping



places along the way. In exchange for a full passport, on arrival in Santiago pilgrims receive the ‘certificate of completion’ of the route.

| 29Ceremonial sceptre for the brotherhood of St James the GreaterJohannes Petrus Antonius Verschuylen, 1844 Silver, partly gildedChurch of St. James,Antwerp, inv. 89

During religious celebrations the brotherhoods can be recognised by the clothing and attributes they wear and carry. In the Antwerp St James’s Church, this ceremonial sceptre serves as a worthy symbol of the respectable brotherhood that honours Saint James. It is beautifully decorated with Saint James the Greater in pilgrim’s dress.

| 30Pilgrim coupleBohemia (Czech Republic)c. 1850Ivory on an ebony standPrivate collection, Versailles

This romantic group of sculptures shows a couple in the dress that was worn by poor pilgrims and beggars: the typical short jacket, a gourd for water, a walking stick, the hat. The scene is shown in a detailed, dramatic way: the clothes are worn-out, the shoes are broken and the faces look tired. The woman leads the blind man. The group is inspired by a series of prints of pilgrims and beggars by Jacques Callot (approx. 1630).

| 31Pilgrim’s bottle decorated with the coat of arms of San Juan de San VítoresSpain? c. 1550EarthenwareMAS | Museum aan de Stroom, Antwerp, inv. AV.0233

| 32Pilgrim’s bottlec. 1700EarthenwareMAS | Museum aan de Stroom, Antwerp, inv. AV.7164

Pilgrim’s bottles like this one are not intended to be used for drinking on the way. For this, people prefer to use hollowed out gourds. Those are light, strong and able to carry up to approx. 1.5 litres of water. These bottles, on the other hand, are used to be filled with holy water, which is then taken home as a precious souvenir.

| 33St RochGuilded wood, fabric and silverChurch of Saint Andrew, Antwerp

Roch has never officially been declared a saint, but is generally worshipped as a patron saint against the plague and contagious diseases. He can be recognised by his pilgrim’s dress and the open wound on his leg, which is a reference to the plague episode he survived. A grateful believer gave this statue the velvet coat with the silver shells.


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| 34Pilgrim’s capeFrance (?) c. 1550Leather and shellsChâteau de la Rochelambert, Saint-Paulien (Haute-Loire), inv. LRL157

Due to wear, age and neglect, no original pilgrim clothing from the Middle Ages has survived. The oldest pieces date from the mid 16th century. This cape is decorated with shells. This does not necessarily mean that the person wearing it actually went to Santiago de Compostela: over time, the shell became a universal symbol of pilgrimage. In the mid 16th century political tensions between France and Spain made the pilgrimage to Compostela from the north of Europe nearly impossible.

| 35Roch gives his money to the poor and en sets out on a pilgrimageEvert van Orley (attributed)1517Oil on panelChurch of St. James, Antwerp, inv. PA.016.E032 (KV_409503)

This fragment comes from a large altarpiece on which the life of Roch is depicted. Roch of Montpellier gives his money away, sets out on a pilgrimage to Rome in 1317 and falls victim to the plague on the way. He miraculously recovers and becomes the patron saint against the disease.

| 36Christ appears to Saint Augustine as a pilgrimSchelte Adamsz. Bolswert, Antwerp, 1624Engraving / etchingMuseum Plantin-Moretus | Print Room, Antwerp, inv. PK.OPB.0071.022 | R.80 engraving 9

The book Iconographia Magni Patris Aurelii Augustini depicts the life of Father Aurelius Augustinus. The engraving shows how Augustine washes a pilgrim’s feet. It is Christ himself who appears to him as a pilgrim. The idea behind this is that one should treat each pilgrim as if he were Christ himself.

| 37The Candlelight Procession of ScherpenheuvelFrans Van Leemputten1903-1905Oil on canvasRoyal Museum of Fine Arts, Antwerp, inv. 1599

In the left panel the pilgrims are on their way to the pilgrimage destination on foot. In the central panel they walk in procession around the sanctuary and perform the appropriate rituals: this is called the Candlelight Procession. Traditionally, this takes place at the beginning of November. In the right panel the pilgrims go home.



pilgrimage in islamThe main pilgrimage in Islam is the annual hajj to sacred places in and around Mecca which takes place in the last month of the Muslim year, Dhu al-Hijjah. Every healthy Muslim who can manage it financially should make the journey at least once. In the past, pilgrims travelled on foot, on a camel or by ship. Nowadays, it is done by plane.

For five days, all pilgrims simultaneously perform the prescribed rituals. An important ritual is to walk around the Kaaba – the cube-shaped sanctuary in the Great Mosque of Mecca – seven times. After the hajj, many also visit Medina, where the Prophet Muhammad is buried.

After arriving in Mecca, the pilgrims put on their Ihram clothing. This indicates the state of ritual purity that is required in the holy area. For men, this clothing comprises two pieces of white unsewn cloth; for women, the rules are less strict. Muslim pilgrims to other destinations do not usually wear special clothing.


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| 38Poster of the Rotterdamsche LloydThe Netherlands, 1919LithographMaritime Museum, Rotterdam, inv. P2547

With posters like this one the shipping company Rotterdamsche Lloyd attracted passengers from Indonesia to travel to Jeddah in Saudi Arabia by steamer. The voyage took around two weeks. From Jeddah, the pilgrims could continue their journey over land to the sacred places of Mecca and Medina, which are depicted in the posters.



| 41Identity cards Indonesia (Dutch East Indies)1938PaperNational Museum of World Cultures, Leiden, inv. MO 484-01152 / 01370 / 01380

Identity cards were part of the travel permit Indonesian pilgrims were required

to apply for with the colonial authorities to be able to travel to Mecca. On arrival in Saudi Arabia, they had to leave these with the Dutch consul for safekeeping. These cards were never collected for the return journey. They belong to pilgrims who died or stayed in Mecca.

| 42Travel permit of Mohammed OemarSidoarjo (Indonesia), 1906PaperNational Museum of World Cultures, Amsterdam,inv. 43531

From 1825 onwards the Dutch colonial authorities made travel permits mandatory for all Indonesian Muslims who wished to make the pilgrimage to Mecca. They were required to get stamps from a number of Dutch consulates along the way. This way, we know that this pilgrim arrived in Jeddah, near Mecca, in October 1906, and that he was home again in April 1907.

| 43MahmalCairo (Egypt), 1867-1876Silk, (gilded) silver thread, wood and copperThe Nasser D. Khalili Collection of Islamic Art, inv. TXT 442

The centre of the annual hajj caravan from Egypt was the mahmal, an abundantly decorated palanquin on a camel. The mahmal mainly had a ceremonial function: it was rarely used to transport anything. The palanquin represented the Sultan, in this case ‘Abd al-Aziz (1861-1876), whose monogram is embroidered on it.



| 44Drawing of a pilgrimIsfahan (Iran)End of the 16th century-beginning of the 17th centuryInk and paint on paperBritish Museum, London, inv. ME 1920, 0917.0.279.2

The bent old man in a desolate landscape represents the loneliness and hardships suffered during the long journey which Shia pilgrims made on foot to pray at the tomb of Imam Reza in the Iranian city of Mashhad.

| 45CompassIran1879Brass, paper, glass and velvetMuseum of World Cultures, Amsterdam, inv. 4313-116ab

To determine where Mecca was – the direction of prayer for Muslims – during the journey, a compass was a handy tool. This compass was made in such a way that Shia pilgrims could use it to determine the direction of prayer from the sacred places in Iraq, such as Najaf and Karbala.

| 46CompassIstanbul (Turkey)18th-19th centuryBrass, iron, wood, paper and glassThe Nasser D. Khalili Collection of Islamic Art, inv. SCI 457

This compass is decorated with miniature paintings of the three main sacred places

of Islam: Mecca (top), Medina (right) and Jerusalem (left).

| 47Drinking bottleIranBeginning of the 20th centuryBrass, wood and leatherMAS | Museum aan de Stroom, Antwerp, inv. AE.1951.0001.0106

This elegant bottle is decorated with calligraphic proverbs. It could be used to transport oil or rose water.

| 48Headscarf and facial veil of a female pilgrimAceh (Indonesia)19th centuryCotton and gold threadNational Museum of World Cultures, Leiden, inv. 370-2991 / 370-2992

In the sacred area of Mecca male pilgrims wear special clothing which indicates their ritual purity. Women are expected to cover their entire bodies, leaving only their faces and hands visible. Some women choose to wear a facial veil. This is allowed on condition that the fabric of the veil does not touch their faces.

| 49Tunic of a Mouride pilgrimDakar (Senegal)2003CottonNational Museum of World Cultures, Amsterdam, inv. 6114-1a/c


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The Mourides, a mystical order from Senegal, make an annual pilgrimage to the city of Touba, where their leader Cheikh Ahmadou Bamba is buried. Some pilgrims travel in groups and wear the same clothing, so that they can be recognised as such. This costume belongs to the group clothing of the merchants of the Sandaga market in Dakar.

| 50ManuscriptTurkey, 1650Ink and (gold) paint on paperLeiden University Library, Leiden, inv. Or. 12.365

On this world map Mecca is the centre of the Earth. The sanctuary there, the Kaaba with the black cloth around it, is shown in large dimensions. Around it, names of cities and countries are written. The blue sections are seas and oceans. The north is at the bottom and the south is at the top. Those who want to read the map from the present-day perspective must therefore turn it 180 degrees.

| 51Arabic, Turkish, Malay and Acehnese dictionaryMecca, 1900-1901Ink and paperNational Museum of World Cultures, Amsterdam, inv. 674-818

This quadrilingual dictionary was very useful for pilgrims from Aceh (Indonesia) during their visit to Mecca. Arabic was the language of communication in Mecca, Turkish the language of the authorities and Malay and Acehnese the languages spoken by the pilgrims themselves.

| 52ManuscriptTurkey, 1837Ink and (gold) paint on paperLeiden University Library, Leiden, inv. Or. 12.455

The Dala’il al-Khayrat is a popular prayer book from the 15th century. It is often decorated with a double miniature of the sanctuaries in Mecca (right) and Medina (left) and a description of these places. Pilgrims read the book in preparation of their journey and sometimes took a copy with them as a talisman.


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the SanctuaryJudaism, Christianity and Islam have many sacred places, which they sometimes share. They are connected to stories about special objects or persons or historical events. Their power of attraction draws many believers and the contact with the divine forces is more intense there.

Pilgrims want to purify themselves, repent or do penance. Or they engage in reflection at the grave of a saint or scholar. They go all year round, but especially on certain holy days. By performing rituals, they take part in the divine.

Jerusalem is sacred to Jews, Christians and Muslims alike. For Christians it is the city where Jesus was crucified and resurrected. They visit the Church of the Holy Sepulchre. For Jews, the Western Wall of the Temple Mount, ‘the Wailing Wall’, is the only remnant of their Temple. In the place of the Temple is now Haram al-Sharif, with the Dome of the Rock and the Al-Aqsa Mosque, the most important centre of Islam after Mecca and Medina.


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PilgrimS’ StorieS The sanCTuary

What do present-day pilgrims do? How do they prepare for a visit to a sacred place? What is the journey – being on the way – like? What do they experience at their destination? Why is it a sacred place? Does the experience change anything in their lives? Do they return as different people?A number of people from Antwerp, belonging to the Jewish, Christian and Muslim traditions, tell us how they experienced their respective pilgrimages to Jerusalem, Mecca, Scherpenheuvel, Lourdes, and so on.

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jewish saCred plaCesJerusalem is the holiest place in Judaism, because of the Temple. After its destruction in the year 70, Jews all over the world see the Bible as a ‘portable sanctuary’ and a synagogue as a ‘small sanctuary’. At home and in the synagogue countless prayers, customs and objects remind people of Jerusalem.

The most popular pilgrimage destination is the remaining western outer wall of the Temple. There, and at the graves, people pray, but they also eat, dance and celebrate. Pilgrims leave notes with wishes, light little lamps to remember the dead, donate money to charities and buy amulets or souvenirs.

Ashkenazi, Sephardic and Hasidic Jews have different customs, but they are gradually growing closer to each other.


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| 53An der Klagemauer in Jerusalem / At the Wailing Wall in JerusalemMax Friedrich Ferdinand Rabes (1868-1944)Germany, 1897Oil on canvasJewish Museum, Berlin

The two men on the left are Ashkenazi Jews, the three men in caftan and prayer shawl with prayer books are Oriental Jews. On the right and left women are praying near the wall, where nowadays there are separate sections for men and women. Rabes travelled to Jerusalem for the first time in 1895 in the company of the German Emperor William II.

| 54Curtain (parochet)Middelburg (the Netherlands)1829-1830Silk and cottonJewish Historical Museum, Amsterdam, inv. 2257

A curtain is used in the synagogue to veil the Ark in which the Torah scrolls are kept. The images remind us of the tabernacle, the portable sanctuary that was used during the exodus from Egypt. We can see the Ark with cherubs, the showbread and the stone tablets.

| 55Salé Cimetière juif / Jewish cemetery in SaléSalé (Morocco), 1920DrawingCentre de la Culture Judéo-Marocaine, Collection Dahan-Hirsch, Brussels, inv. 22222

In Salé, very close to Rabat, lived rich Jewish merchants. Just like Muslims, Jews prayed for rain in times of drought. On the way from the synagogue to the cemetery they sang Psalms of David and visited the tombs of their saints.

| 56Announcement of the annual anniversary of the death (Yahrzeit) of Chaim HalberstamNowy Sącz (Poland), 1930PaperThe Gross Family Collection, inv. 112.011.050

Rabbi Chaim Halberstam (1793-1876), from Nowy Sącz in southern Poland, is the founder of the Sanz Hasidic dynasty and is known for his care for the poor. Hasidic Jews from Sanz can be found in Antwerp, Netanya (Israel) and Brooklyn. Halberstams annual death anniversary (Yahrzeit) on 25 Nisan attracts a large number of visitors.

| 57Shroud to cover the grave of Amram ben DiwanOuazzane (Morocco), 1930Red velvet with gold threadThe Gross Family Collection, inv. 003.027.001

On the hillulah (death anniversary) of Rabbi Amram ben Diwan this shroud was laid on his grave. Flanked by synagogue lamps, in the middle we can see the tree of life, with birds and salamanders as symbols of happiness. This was donated by Lea Ben-Simon.

| 58Amulet with Amram ben DiwanMorocco, 1950


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PaperCentre de la Culture Judéo-Marocaine, Collection Dahan-Hirsch, Brussels, inv. 21557

To save his son, who was seriously ill, Rabbi Amram prayed to the Eternal One and offered his own life. His son recovered. Shortly after, Amram suddenly died. Believers visit his grave to pray for a miracle, holding an amulet.

| 59Torah shield in memory of Amram ben DiwanOuazzane (Morocco), 1914MetalCentre de la Culture Judéo-Marocaine, Collection Dahan-Hirsch, Brussels, inv. 22550

Amram ben Diwan, an envoy from the sacred city of Hebron, arrived in Ouazzane with his son Chaim in the late 18th to collect money for a school. The hillulah or death anniversary of this miracle worker is one of the most popular in Morocco.

| 60Rabbi Meir Ba’al HaNes alms box Tiberias, 19th centuryPaper, woodThe Israel Museum, Jerusalem

Outside Israel money is collected for the maintenance of sacred places, such as the tomb of this popular miracle rabbi from the 2nd century who saves people in need: ‘God of Meir, answer me!’ On the anniversary of his death – 14 Iyar thousands of people visit his tomb in Tiberia

| 61Alms box for the Porat Yosef schoolIsrael, 1940s TinAriel Muzicant Collection, inv. AM 916

The Porat Yosef Yeshiva, a Jewish college that dates back to 1914, is located in the old town of Jerusalem in front of the Western Wall. The current modern building was designed by Moshe Safdie. The name refers to the Bible book Genesis (49:22): ‘Joseph is a fruitful vine, a fruitful plant by a spring.’

| 62Alms box for the Jewish National FundLeopold Fleischhacker (1882-1946) Wuppertal (Germany)c. 1920 MetalAriel Muzicant Collection, inv. AM1

The Jewish National Fund was created in 1901 to buy land in Israel for Jewish pioneers who wanted land. The fund is still making efforts today to reforest the country. The tree certificates that are ordered from all over the world are well-known.

| 63Hasidic Ecstasy (Agadati Dancing)Reuven Rubin (1893-1974)Tel Aviv (Israel)1924Oil on canvasDavid Rubin, Herzlia


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Dancing in ecstasy, with closed eyes and his prayer shawl loosely around his neck, the Hasidic Jew raises his head and hands: he seeks contact with the Higher Being. In the midst of so much devotion he has even lost his right shoe while dancing. The dancer and choreographer Baruch Agadati (1895-1976) served as a model.

| 64Soldiers of the Sultan take Sol HachuelGabriel Séailles (1852-1922)Tangier (Morocco), 1914Oil on woodCentre de la Culture Judéo-Marocaine, Collection Dahan-Hirsch, Brussels, inv. 22509

The Jewish Sol Hachuel (‘Lalla Sol’) fell in love with a Muslim and married him. After the latter’s early death, she returned to Judaism. This enraged the Sultan, who had her killed. Here she is captured by soldiers. Jews and Muslims visit her grave in Fez, which is decorated with blue dots. They attribute healing powers to her and pray to her to be able to have children.

| 65Hillulah pilgrimage Armand Cultrera (1901-1981)Ouazzane (Morocco), 1960Oil on woodCentre de la Culture Judéo-Marocaine, Collection Dahan-Hirsch, Brussels, inv. 28808

On the death anniversary of a famous rabbi or scholar, or of a character from the Bible, a hillulah takes place at their tombs, a celebration and commemoration in which men and women (in the past

often together) eat, pray, light candles and ask for a blessing. Ashkenazi Jews call this Sephardic and Middle Eastern tradition – comparable to ziyara for Muslims – Yahrzeit.

| 66Oil lampsMorocco, 19th centuryStoneCentre de la Culture Judéo-Marocaine, Collection Dahan-Hirsch, Brussels, inv. 22325, 22879

It is a widespread custom for pilgrims or visitors to light small lamps at the tomb of a famous rabbi. The oil is poured into the small holes and the lamps often burn for a whole day.

| 67Dancers of MeronReuven Rubin (1893-1974)Tel Aviv (Israel), 1926Oil on canvasRubin Museum, Tel Aviv

On the 33rd day of Omer, between Pesach and the Feast of Weeks, pilgrims celebrate the anniversary of the death of Rabbi Shimon bar Yochai at his tomb in Meron, in the north of Israel. The Zohar – the ‘bible’ of Jewish Mysticism – is attributed to him. Men are dancing with a Torah Scroll while women are looking after a child.

| 68TapestryKashan (Persia), 20th century Silk and cottonJewish Historical Museum, Amsterdam, inv. B0394


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Three large scenes refer to Jerusalem: at the top, Moses and Aaron next to the Dome of the Rock (the Temple in the Jewish interpretation), in the middle the offering of Isaac on Mount Moriah (Jerusalem according to tradition) and at the bottom the Wailing Wall, the outside wall of the destroyed Temple. Around it, other sacred places are depicted.

| 69View of the holy placesJerusalem (Israel), 1880LithographThe Gross Family Collection, inv. 079.011.007

Since the Middle Ages, pilgrims have been using lists, with or without illustrations, of sacred places with biblical and rabbis’ graves. In the centre we can see the Western Wall (Wailing Wall) and Solomon’s Temple in the shape of the Dome of the Rock. Around this illustration the text of the biblical pilgrim’s song Psalm 126 is written.

| 70Panorama of sacred placesMorocco, 19th centuryWater colour on paper Centre de la Culture Judéo-Marocaine, Collection Dahan-Hirsch, Brussels, inv. 22538


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ChrisTian saCred plaCes To Christians, the places that played a role in the life of Jesus Christ are sacred, and to Catholic Christians, in principle, also the places where saints and martyrs are worshipped. Especially after a miracle or apparition, such a place often becomes a pilgrimage destination.

Christ lived in the Holy Land and died and resurrected in Jerusa-lem. Those are the holiest places. For instance, the Church of the Holy Sepulchre marks the place of his crucifixion and resurrecti-on, and the basilica in Bethlehem marks that of Jesus’s birth.

Rome is the second most important place of pilgrimage. The Apostle Peter died a martyr’s death there in 64. The Pope, head of the Catholic Church, is considered to be his successor. Sacred places must be authorised by him.

In the Middle Ages, people were encouraged to undertake pilgrimages to Santiago de Compostela, where the grave of the Apostle James the Greater is located, and to Cologne, with the shrine of the three kings.

Worldwide, there are countless places of pilgrimage dedicated to Mary, mother of Jesus. From early on, people went from Antwerp to Loreto; since the 17th century Scherpenheuvel and Kevelaer have been popular; and more recently also Lourdes and Fatima.


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| 71Santa Croce in Gerusalemme / Basilica of the Holy Cross in Jerusalem Hendrick van Cleve / Pieter Vlerick. Rome, 1556-1561Drawing on paper Museum Plantin-Moretus | Print Room, Antwerp, inv. PK.OT.00576 | D.9.29.a

The Basilica of the Holy Cross in Jerusalem originally formed part of the palace of the Empress Helena. Remains of this can be seen on the left. This complex was just inside the city walls and within walking distance from Saint John Lateran, the seat of the Bishop of Rome. In the 18th century the church got a new façade.

| 72Façade of St Peter’s Basilica in Vatican CityFrom: Carlo Fontana, Il Tempio Vaticano e la sua origineRome, Giovanni Francesco Buagni, 1694Engraving / etchingFabbrica di San Pietro, Vatican City

With the completion of the façade in 1612, the new building of the second St Peter’s is finalised after more than one hundred years of construction. It is still the largest Christian church in the world: 218 metres long, 155 metres wide and 133 metres high. Inside, the church can hold 60,000 people.

| 73The new building of St Peter’s around 1564From: Carlo Fontana, Il Tempio

Vaticano e la sua origineRome, Giovanni Francesco Buagni, 1694Engraving / etchingFabbrica di San Pietro, Vatican City

This image shows the construction of the new St Peter’s around 1564, the time around the death of Michelangelo. The dome based on his design would only be completed between 1585 and 1590. In front of the new construction one can still see part of the old St Peter’s, which was founded in 313 by the Emperor Constantine. The obelisk in the foreground was later moved to the centre of St Peter’s Square. Here it still marks the old circus of Nero, where Peter was crucified in the year 67.

| 74The seven principal churches of RomeAntonio LafreriRome, 1575Engraving / etchingThe British Library, London, inv. BLL01004920449

This print was made for the Holy Year 1575. It depicts the four principal churches of Rome: St Peter’s, St John Lateran, St Paul Outside the Walls and Santa Maria Maggiore. The three pilgrim churches can also be seen: St Sebastian Outside the Walls, St Lawrence Outside the Walls and the Basilica of the Holy Cross in Jerusalem. The visit to these seven houses of God is mandatory to qualify for a plenary indulgence and be forgiven for all one’s sins.


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| 75Reliquary of St Thomas BecketLimoges, Approx. 1200Wooden frame, gilded copper and enamelMuseum Catharijneconvent, Utrecht, inv. ABM m00907

Thomas Becket (1118-1170), Chancellor under Henry II and Archbishop of Canterbury, had a conflict with Henry II about the rights of the Church versus those of the Crown. Four knights thought they were doing the King a favour by killing the Archbishop in ‘his’ cathedral. This moment of martyrdom is depicted here. Becket was declared a saint in 1173 and Canterbury became an important place of pilgrimage, a place pilgrims from Antwerp travelled as well.

| 76Sacred Thorn relic holderAbraham LissauAntwerp1648-1649Silver, quartz crystal and woodChurch of St. Paul, Antwerp, inv. PA.029.K0661-(KV_21485)

Relics related to the suffering of Christ always received special attention. A thorn from his crown of thorns is such a relic. Beautifully mounted onto a precious holder it was offered to the faithful for worship.

| 77Statue of Saint PeterRome, c. 1870SilverFabbrica di San Pietro, Vatican City

In St Peter’s in Rome there is a bronze statue of Saint Peter enthroned dating from 1280. It is a custom for believers to honour Peter by touching his right foot. Over the centuries, this foot (but also the left one) suffered considerable wear. This wear was not copied by the maker of this silver replica.

| 78Holy Cross relic holderAnonymousc. 1600Gilded silverChurch of St Andrew, Antwerp,

Parts of the Holy Cross have been kept in Rome, Constantinople and Jerusalem since the 4th century. Over the centuries, fragments of it were spread out across the entire Christian world. This fragment is located in Antwerp. It is beautifully presented in a holder that is decorated with symbols of the suffering of Christ.

| 79The Empress Helena with the Holy CrossJan Boeckhorst, c. 1650Oil on canvasChurch of St James, Antwerp, inv. PA.016.E174 - (KV_50377)

This monumental painting shows the mother of the Emperor Constantine while she is holding the Holy Cross and looking at it in ecstasy. At the bottom right, the Empress gives instructions to the workers digging up the cross at Golgotha. On the left in the background we can see Jerusalem. The painting once adorned the Altar of the Holy Cross of the no longer existing Beghards’ church in Antwerp.


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| 80Our Lady of ScherpenheuvelFlandersc. 1605Oak, polychrome paintedChurch of St Carolus Borromeus, Antwerp, inv. PA.008.C001 - (KV_66292)

For safety reasons the sacred tree of Scherpenheuvel was cut in 1604. From these pieces of wood saints’ statues were cut. The Archdukes Albert and Isabella sent these as gifts to Catholic monarchs and important churches. This statue in the Antwerp Jesuit church was already mentioned in 1606 and is the earliest known statue of the Virgin Mary in this series. From the beginning, it has been intensely worshipped.

| 81Group of sculptures of Saint Peter and Saint PaulJan Baptist I VerbercktAntwerp1783Silver, partly gildedChurch of St Paul, Antwerp, inv. PA.029.C0358 - (KV_20940)

Once this sculpture adorned a wooden reliquary containing the remains of the two saints Peter and Paul. Peter is on the left and can be recognised by the keys to heaven and his characteristic short beard. Paul carries the sword with which he was beheaded and puts his right hand in the air. This gesture characterises him as a fervent preacher of the faith.

| 82Relic holder with three index fingers of the three kingsHildesheimc. 1475Silver and glassDommuseum, Hildesheim

This relic holder, with three fingers of the three kings in the centre, is typical of medieval perception. With these fingers, the kings pointed at the star they were following to find the birthplace of the Christ Child. The Archbishop of Cologne Rainald of Dassel gave the bones to Hildesheim Cathedral around 1164. Later, they were placed in this relic holder.

| 83Relic of Saint James the GreaterFlandersc. 1425Gilded silverTreasury O.-L.-Vrouw-Geboorte Basiliek, Tongeren, inv. OLV-LI-115

Relics of St James the Greater are not only found in Santiago de Compostela. Numerous remains of this popular saint are kept and worshipped in all kinds of places. The beauty and luxuriousness of the relic holders reflect their status and significance.

| 84Statue of Our Lady of KevelaerJ.J. JunesAntwerp1890SilverGilde van Onze-Lieve-Vrouwe Lof, Onze-Lieve-Vrouwekathedraal, Antwerp


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The representations of the Madonna of Kevelaer follow the sculpture type of the Madonna of Luxembourg, comforter of the afflicted. She is also closely related to the Madonnas of Scherpenheuvel and Loreto. This can make it difficult at times to distinguish them. They always show the Virgin Mary and Child, and the statues wear beautiful, baroque robes.

| 84BProcession flag of the Brotherhood of Our Lady of ScherpenheuvelAntwerp, c. 1860Silk, glass, braid, wood, oil paint, beads and fabricChurch of St James, Antwerp, inv. PA.016.H081 - (KV_45756)

Still today, parishioners from Antwerp churches visit Scherpenheuvel each year. In the past, they used to carry banners to distinguish themselves from other groups they encountered there.

| 85Certificate issued by the Brotherhood of Our Lady of LoretoAntwerp, 1773EngravingRuusbroecgenootschap, Antwerp

Since the beginning of the 18th century the members of the Brotherhood of Loreto have been entrusted with the reception of pilgrims arriving at the Hospice of Saint Julian in Antwerp. Only those who have completed the pilgrimage to Loreto can become members. If desired, pilgrims receive a letter from the Brotherhood with which they can enjoy

the hospitality of convents and hospices on the way to Loreto and Rome.

| 86 Madonna of LoretoGiacomo de RossiRome, c. 1680EngravingMuseum Plantin-Moretus | Print Room, Antwerp, inv. B 56

This statue of the Virgin Mary and Child has been worshipped in Loreto since the 14th century. Since the 16th century it has been covered with a valuable coat decorated with jewels.

| 87Our Lady on the façade of Antwerp City HallAntwerpc. 1650EtchingRuusbroecgenootschap, Antwerp

In 1585 the statue of the legendary hero Brabo was removed from the central niche of the façade of Antwerp City Hall. The Catholic municipal authorities replaced it with a monumental statue of the Madonna of Loreto. This drew extra attention to the significance of the Virgin Mary for Antwerp.

| 88Madonna of ScherpenheuvelAbraham van DiepenbeeckAntwerp, Conrad Lauwersc. 1650Engraving Museum Plantin-Moretus | Print Room, Antwerp, inv. PK.OP.19902 | V/L.5


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This print shows all essential elements of Scherpenheuvel. In the centre is the devotional image of the Virgin Mary and Child, placed in the oak. In the back on the left is the chapel from 1604, while the monumental domed church of the Archdukes rises up in the back on the right. Ill and disabled people honour the Virgin Mary, hoping for a miracle.

| 89Map of Scherpenheuvel with seven-pointed bastionsQuirin Boel IIAntwerpc. 1660EngravingMuseum Plantin-Moretus | Print Room, Antwerp,inv. PK.OP.18087 | IV/B.56 The sacred number seven has an important symbolic meaning in Scherpenheuvel. It refers to perfection, and thus to the Virgin Mary. The city wall is shaped like a star with seven bastions as points, the church has seven chapels, and seven-pointed stars decorate the dome. This reinforces the political and religious significance of Scherpenheuvel.

| 90Madonna of LourdesFrancec. 1880Private collection, Antwerp Bernadette described the appearance of the Virgin Mary as that of a girl of around 12 years old. When the artist Joseph-Hugues Fabisch was commissioned to make the statue of the Virgin Mary for the grotto in Lourdes in 1863, he represented her in a different way by order of the church authorities, to

the great disappointment of Bernadette. An idealised representation of the Virgin Mary fitted believers’ perception better. All representations of Mary of Lourdes are based on this prototype by Fabisch.

| 91Holy water jug from LourdesFrancec. 1900Polychrome painted tin MAS | Museum aan de Stroom, Antwerp, inv. AF.1964.061.031

| 92Cup with which holy water is collected from the spring in LourdesFrancec. 1900Polychrome painted tinPrivate collection, Antwerp During the apparition of the Virgin Mary on 25 February 1854 in Lourdes, Bernadette was ordered to drink from the water of the grotto. She did not see water anywhere, but she started digging and discovered a spring. This water still plays an essential role in the rituals. Believers drink it from special cups, and it is collected in special jugs and taken home.


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| 93Madonna of LoretoMichelangelo Merisi da Caravaggioc. 1605Oil on canvasBasilica di Sant’Agostino, Rome Two pilgrims have completed their pilgrimage to Loreto. They kneel devoutly on the doorstep of the Holy House and are rewarded with the apparition of the Virgin Mary and Jesus. Their dirty, swollen feet bear witness to the strenuous journey. The divine and the human meet each other here: the Virgin Mary and the Christ Child appear to the poorest, simplest people, who have nothing more to offer them than their sincere faith.

| 94The crucifixion of Saint Peter: the Emperor Nero orders the crucifixion; the crucifixion; the spectators TracingFabbrica di San Pietro, Vatican City

Around 1475 the sculptor Paolo Romano, commissioned by Pope Sixtus IV, made six monumental reliefs to decorate the high altar of St Peter’s. Here, the Crucifixion of Peter on the Vatican Hill is shown. Out of respect for Christ, Peter asks to be crucified with his head down. A sitting Nero, the reigning Roman Emperor at the time of Peter’s martyrdom, orders the execution. Soldiers are watching the scene

| 95The beheading of Saint Paul: the capture, the beheading, the spectatorsTracingFabbrica di San Pietro, Vatican City

Around 1475 the sculptor Paolo Romano, commissioned by Pope Sixtus IV, made marble reliefs to decorate the high altar of St Peter’s. Here, the capture and beheading of St Paul are shown. As Paul was a Roman citizen, he was beheaded and not crucified. During the reign of the Emperor Constantine, a large basilica was erected over his tomb: St Paul Outside the Walls.


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muslim saCred plaCes After Mecca and Medina, Jerusalem is the third sacred place of Islam. The first Muslims prayed in the direction of Jerusalem, before Mecca became the direction for prayer. The city gets its sacred status from the mi’raj, a night journey through the skies made by the Prophet Muhammad during his life. According to some Muslim theologians, God asked Abraham to sacrifice his son here.

Besides the three sacred cities, there are many sanctuaries connected to the different currents within Islam. Many currents have the concept of holy persons who are close to God and can pass on his blessing (barakah). Their graves are located all over the Muslim world. They are still being visited as places of pilgrimage during annual saints’ celebrations, but also at other times: in periods of drought, to pray for cure, for the birth of a child...

For Shiite Muslims the graves of the imams, the leaders of their community, are important places of pilgrimage.


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| 96Lock and key of the KaabaIstanbul, 1640-1648Iron, silver and goldTopkapi Palace Museum, Istanbul, inv. 2/2228 and 2/2266

The interior of the Kaaba is only accessible with an invitation. The Banu Shaiba family is in charge of the keys. When Mecca fell under Ottoman rule, new keys were made from time to time; the old ones went back to the Sultan in Istanbul. This key was made during the reign of Sultan Ibrahim (1640-1648). Besides verses from the Qur’an, the name of the Sultan and the year are engraved in the gold.

| 97Curtain for the door of the KaabaCairo (Egypt), 1849-1850Silk and (gilded) silver threadThe Nasser D. Khalili Collection of Islamic Art, inv. TXT 307

In front of the door of the Kaaba hangs a richly embroidered curtain which is replaced every year. This one was made on behalf of the Ottoman Sultan Abdülmecid I. The door gives access to the interior, with pillars and lamps. Only select people can enter.

| 98Model of the door curtain of the KaabaMecca, ca. 1900Satin, gold and silver thread The Nasser D. Khalili Collection of Islamic Art, inv. TXT 154

For centuries, the fabric for the Kaaba was made in Cairo and Istanbul, but since 1927 there has been a special workshop in Mecca. Nowadays, the curtain for the door is embroidered with many kilos of gold and silver thread on black silk. The texts are mainly Qur’an texts and religious proverbs, such as the Creed. The total weight of all the fabric around the Kaaba is over 800 kilos.

| 99Drawing of the Great Mosque of MeccaAceh (Indonesia), 19th centuryWater colour and ink on paperNational Museum of World Cultures, Amsterdam, inv. A-5992

The drawing shows where the various monuments within the Mosque complex are located and which prayers pilgrims are expected to say there. The instructions are written in Malay, using Arabic script. What is remarkable is the representation of the Kaaba in the centre showing the interior instead of the exterior. Only few people were allowed to enter.

| 100Tile tableau showing the Great Mosque of MeccaIznik (Turkey), 17th centuryGlazed earthenwareBenaki Museum, Athens, inv. 124

Here, the Great Mosque of Mecca, with the various monuments located within it, is shown. The wall tiles served as a reminder for those who had already made the pilgrimage, or as a promise for those who still wanted to go. The poem at


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the top starts with the sentence: ‘God will forgive those who are fortunate enough to visit the Kaaba.’

| 101Panel painting showing Mecca and MedinaTurkey1899Wood, paper and inkWereldmuseum, Rotterdam, inv. 75147

This double miniature shows the sanctuary in Mecca, on the right, and the mosque with the mausoleum of the Prophet Muhammad in Medina, on the left, both in bird’s eye view. This way, the surrounding buildings of the city can be observed as well. The monuments within the sanctuaries which are important for pilgrims are indicated by their names, such as the tomb of the Prophet, which still attracts many pilgrims.

| 102Miniature painting depicting the Battle of KarbalaBaghdad (Iraq), 16th centuryWater colour and gold paint on paper Wereldmuseum, Rotterdam, inv. 70922

In the Battle of Karbala in Iraq (680 AD) the Shias fought against the Sunnis for the leadership of their Muslim community. The Shias lost and Islam was finally divided into two branches. Due to its historical significance, the city is an important place of pilgrimage. Imam Hussein, depicted at the top right, died in the battle and lies buried in Karbala.

| 103Miniature painting depicting a dervish lodgeShiraz (Iran)c. 1580-1590(Gold) paint on cardboardWereldmuseum, Rotterdam, inv. 70848

Mystics dance around a cypress tree in a courtyard. They are probably members of the Mevlevi order, which is based in the Turkish city of Konya. Through the spyhole at the top we can see a pilgrim who is touching a saint’s tomb. The women dressed in white have completed the pilgrimage to Mecca.

| 104Print with ‘Abd al-Qadir al-JilaniNorth AfricaBeginning of the 20th centuryLithographMAS | Museum aan de Stroom, Antwerp, inv. AE.1973.0030.0005

The 12th century mystic ‘Abd al-Qadir al-Jilani is depicted in a landscape containing saints’ tombs. Such tombs are found all over northern Africa. The faithful visit them to pray there or leave a wish. At the top, the Qur’an verse refers to the saints: ‘Now surely the friends of Allah – they shall have no fear nor shall they grieve.’

| 105LocksIran, Mid 20th centuryIron and copper National Museum of World Cultures, Amsterdam, inv. 4313-96ab / 5748-6abc / 6204-13ab


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Locks like these are used in Iran, concretely in mosques and mausoleums where Shia saints are buried. Pilgrims attach the lock to the fencing around the tomb or to a chain at the entrance. This way, they ask the saint to transmit a wish to God. The lock will remind the saint of the wish. Once the wish has been fulfilled, the lock will open itself and fall to the ground.

| 106Head end of tomb decorationIran, 1472WoodWereldmuseum, Rotterdam, inv. 63112

This panel is the head end of the sarcophagus of the 15th century mystic Rashid al-Din. His tomb was a place of pilgrimage. The place where many pleading fingers touched it is still visible on the wood. This way, pilgrims hoped to receive the barakah (blessing).

| 107Fragment of Medina textileTurkey, 17th centurySilkWereldmuseum, Rotterdam, inv. 60946

Green was the colour of the textile that was used for the burial chamber of the Prophet Muhammad in the Great Mosque of Medina. The texts in the zig-zag bands contain prayers for blessing addressed to the Prophet and his companions.

| 108Panel for the decorative band of the KaabaMecca, c. 1900Silk, velvet, silver and gold thread

Wereldmuseum, Rotterdam, inv. 74544

The four corners of the Kaaba were decorated with panels like this one. Texts are embroidered on it in elegant script. The inner text circle contains a call to God (four times), and the outer circle is Chapter 112 of the Qur’an. These verses emphasise that there is only one God in Islam, who has no children. This is a reference to Christianity.

| 109Fragment of the kiswahCairo (Egypt), 1885Silk and damaskNational Museum of World Cultures, Leiden, inv. 1973-152

Every year, the kiswah (the cloth that covers the Kaaba in Mecca) is replaced. Pieces of the used kiswah are sold to or distributed among the pilgrims. On this fragment, in zig-zag bands, the Islamic Creed is written: ‘There is no god but God, Muhammad is the messenger of God’, as well as a call to God.

| 110Magical vestTurkey, 19th centurySilkWereldmuseum, Rotterdam, inv. 66083

Special textile was woven for the interior of the Kaaba. Used pieces were very popular due to the baraka (divine blessing) they had absorbed. Converted into a piece of clothing, such as this vest, they protected the wearer against calamity.


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| 111Scroll painting with Shia sacred placesKarbala (Iraq), 18th centuryWater colour on cardboardNational Museum of Denmark, Copenhagen, inv. EEa.1

From right to left, the sacred places are depicted in order of importance: first come Mecca and Medina, then various Shia sanctuaries, and finally Mashhad, where Imam Reza is buried. The lion represents Ali, the founder of the Shia branch of Islam, and next to him his horse, sword and servant.


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PilgrimS’ StorieS jerusalem

What do present-day pilgrims do? How do they prepare for a visit to a sacred place? What is the journey – being on the way – like? What do they experience at their destination? Why is it a sacred place? Does the experience change anything in their lives? Do they return as different people?A number of people from Antwerp, belonging to the Jewish, Christian and Muslim traditions, tell us how they experienced their respective pilgrimages to Jerusalem, Mecca, Scherpenheu-vel, Lourdes, and so on.

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| 112Journey to the Holy LandDavid Roberts, 1860Bijbels Museum, Amsterdam, inv. 4088

From the beginning of the 19th century onwards, travelling to Palestine became easier. Western artists under the spell of Orientalism travelled there and recorded their impressions in paintings and magnificent books full of romantically inspired landscapes and city views.

| 113Model of the crypt of the Church of the Nativity in BethlehemPalestine, 1684Olive wood and mother-of-pearlTRAM 41 – Begijnhofmuseum, Turnhout, inv. BO 064.2-3

Craftsmen from Italy established themselves in Bethlehem in the 17th century and specialised in the making of special souvenirs for pilgrims. They made this model of the grotto underneath the Church of the Nativity in Bethlehem.

| 114Model of the Church of the Holy SepulchrePalestine, 1684Olive wood and mother-of-pearl TRAM 41 – Begijnhofmuseum, Turnhout, inv. BO 064.1-3

In Jerusalem rich pilgrims can buy models of the Church of the Holy Sepulchre. These are do-it-yourself kits of olive wood, often richly decorated with cut out

and engraved mother-of-pearl. All important places in the church are clearly visible.

| 115Biblical JerusalemJohann Daniel Herz (1639-1783)Augsburg, (Germany), 1735EngravingJewish Museum of Belgium, Brussels, inv. 7148

Reconstruction of biblical Jerusalem based on the author Flavius Josephus (1st century of our calendar). The walled city comprises hundreds of historical locations. Here, the Temple is in the middle and Herod’s amphitheatre is at the bottom. At the bottom, outside the walls, we can see Golgotha, with Judas hanging from a tree. At the top is the Mount of Olives with Jesus’s ascension.

| 116Model of the TempleJacob Judah Leon ‘Templo’ (1602-1675)Amsterdam, 1652Hand-coloured printBibliotheca Rosenthaliana, Special Collections of the University of Amsterdam, Amsterdam,inv. Ros. Ebl. A 7-1

With this rare hand-coloured poster, Jacob Judah Leon advertised his Model of the Temple, which is proudly shown at the top, with the Temple on the left and the twelve tribes of Israel around the tabernacle in the centre. He gained international fame with his models and was given the nickname ‘Templo’


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| 117Veduta dell’Arco di Tito / View of the Arch of TitusGiovanni Battista Piranesi (1720-1778) Rome, 1760EngravingTeylers Museum, Haarlem

Inside the Arch we can see the Jewish prisoners from Jerusalem, and the seven-branched candelabra and other treasures from the Temple which Titus took to Rome after the destruction of the Temple in the year 70. Their current location is unknown. Even today, Jews do not walk underneath the Roman triumphal arch.

| 118CrucifixGoa (?) (India)c. 1725IvoryMAS | Museum aan de Stroom, Antwerp, inv. AV.1924.014.002

On Golgotha Christ was nailed to the cross and died as a martyr: At that moment, God offered his only-begotten son, out of love for humanity. Therefore, the cross is the most important symbol in the Christian world. Christ overcame sin and death by rising from the grave three days later.

| 119Child JesusGoa (?) (India) c. 1750Ivory, hair, textileMAS | Museum aan de Stroom, Antwerp, inv. AV.0830Jesus was born in Bethlehem. He spent his earliest childhood in Egypt, after which the family returned to Nazareth. Jesus’s

childhood is barely mentioned in the Bible, but this gap was enthusiastically filled with all kinds of stories during the Middle Ages. In art as well, Jesus was often depicted as a boy. A well-known example is the Holy Infant Jesus of Prague, which has been worshipped since the Middle Ages. This type of statue became increasingly popular in the 17th century.

| 120TileIznik (Turkey), 1706Glazed earthenwareBenaki Museum, Athens, inv. 125

The footprints on this tile with Turkish inscriptions symbolise those of the Prophet Muhammad. They also refer to the prints left by the Prophet during his miraculous journey through the skies in the rock around which the Dome of the Rock would later be built in Jerusalem.

| 121Map of the Church of the Ascension in Jerusalem, indicating the footprint of ChristFrom: Reyse naer het H. Land, Gedaen in de Jaeren 1776 en 1777 en beschreven door Joannes Andreas Jacobus Rotthier Hendrik Conscience Heritage Library, Antwerp, inv. K 13579

Forty days after his resurrection on Easter Sunday, Christ left his disciples and ascended to heaven. According to tradition, this event took place in the Garden of Olives. Around 335 the Empress Helena founded a circular


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chapel with an open roof there. Inside, a marble plaque shows the last print of Christ’s right foot before his ascension. The Christians claim that the Muslims have taken the left footprint and placed it in the Dome of the Rock, but the print there is made out of stone, not marble.

| 122JerusalemMarc Chagall (1887-1985)1932Oil on canvasPrivate collection

The artist Marc Chagall, born in Vitebsk (now in Belarus), lived in France from 1911 until his death, with some interruptions. In 1931 he travelled to Palestine for the first time and was deeply touched by the biblical landscape and the sacred places. The Western Wall (Wailing Wall) was then still located in a narrow street. Some men are praying in the direction of the wall, others are sitting in the sun in front of it.

| 123Model of the interior of the Dome of the Rock Conrad Schick, 1896Wood and paintBijbels Museum, Amsterdam, inv. 001070.2

The Dome of the Rock sanctuary takes its name from the rock inside, from where the Prophet Muhammad made a journey to the heavens. The Qur’an tells the story of how he went from Mecca to Jerusalem, visited heaven – where he met Jesus, Moses and God, among others – and came down to earth again. A footprint left by the Prophet can still be seen in the rock.

| 124Mirror boxIran, 18th centuryVarnish and (gold) paint on papier-mâché and glassWereldmuseum, Rotterdam, inv. 67881

The Qur’an contains the story of Abraham, who was asked by God to offer his son. The name of the son is not mentioned, but according to most interpretations it is Ishma’iel, the father of the Arabs. (In the Torah and the Bible he is called ‘Ishmael’.) According to some Qur’an commentaries the test took place in the surroundings of Mecca, according to others on the rock in Haram al-Sharif in Jerusalem.

| 125Tobacco box depicting Abraham’s sacrificeThe Netherlandsc. 1860WoodAmsterdam Pipe Museum, Amsterdam, inv. PK 20.734

The patriarch Abraham is honoured by Jews, Christians and Muslims alike as their ancestor. According to tradition, he sacrificed his son Isaac on the Temple Mount. Muslims assume that not Isaacbut Ishmael, his son by his concubine Hagar, is meant. The Qur’an does not mention the son’s exact name.


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| 126Print depicting the Al-Aqsa MosqueIndiaBeginning of the 20th centuryLithographNational Museum of World Cultures, Amsterdam, inv. 4816-373

In the courtyard of the Al-Aqsa Mosque symbols referring to the Day of Judgement can be seen, such as the scales on which the actions of the deceased are weighed, and the Well of Souls where the Prophet Muhammad will gather his community. In Islamic traditions relating to the End of Time, Jerusalem is an important place.

| 127Miniature paintingIranc. 1580Water colour, gold and ink on paperThe David Collection, Copenhagen, inv. 102/2006

The Prophet Muhammad is surrounded by angels on his night journey to the heavens. According to some hadiths (oral traditions), the Prophet travelled from Mecca to Jerusalem on a riding animal named Buraq. Out of respect for the holiness of the Prophet, it is depicted with a veil covering its face.

| 128Buraq figureIndia, 19th centuryWood, cotton, iron and bambooNational Museum of Denmark, Copenhagen, inv. Da. 758

Buraq, the Prophet Muhammad’s riding animal, is often represented with a woman’s head, a horse’s body and wings. Here, in addition, the animal is depicted with a peacock’s tail. Three-dimensional representations of Buraq are rare. This statue was made to be carried during Shia processions.


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the return homeThe journey made and the intense experiences during the visit to the sanctuary also affect pilgrims mentally. They return to their familiar surroundings as changed men and women. Sometimes a period of reflection and tranquillity follows.

The need to bring something tangible home from the trip is of all times. Souvenirs are kept as proof of the visit or to cherish the memory of the trip. They also encourage others to make a pilgrimage. Objects which have been near the sacred place bring a piece of holiness home.

After their visit to a sacred place, pilgrims sometimes receive a certificate or another kind of proof. After their return, their pilgrim status gives them prestige. Many like to show this, too.


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PilgrimS’ StorieS The reTurn home

What do present-day pilgrims do? How do they prepare for a visit to a sacred place? What is the journey – being on the way – like? What do they experience at their destination? Why is it a sacred place? Does the experience change anything in their lives? Do they return as different people?A number of people from Antwerp, belonging to the Jewish, Christian and Muslim traditions, tell us how they experienced their respective pilgrimages to Jerusalem, Mecca, Scherpenheuvel, Lourdes, and so on.

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pilgrims’ reTurn in judaismAll Jewish celebrations, at home and in the synagogue, are centred around the following text from the Bible:‘If I forget you, O Jerusalem, let my right hand forget its skill! Let my tongue stick to the roof of my mouth, if I do not remember you, if I do not set Jerusalem above my highest joy!’ (Psalm 137, verses 5-6)

In all centuries in which a pilgrimage to Jerusalem was impossible for most Jews, life at home and in the synagogue kept the memory of Jerusalem and Israel alive, and reinforced it, in all kinds of ways. This is still the case today in the synagogue and during worship, in celebrations and in customs connected to daily life and the cycle of life. The direction of prayer is Jerusalem.

At home, besides souvenirs from the Holy Land, there are also boxes to collect money for charity. Israel occupies an important place in this.


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| 129Certificate Jerusalem (Israel), 1866Paper and ink The Gross Family Collection, inv. 120.011.057

The image shows the tomb of the matriarch Rachel. Beit ha-midrash Doresh Zion in Jerusalem is a school and an orphanage and is also known under the name of its founder: Rabbi Abraham Yochanan Blumenthal (1877-1966). His name is mentioned in the certificate and he is praised for his generosity. At the top there is a blessing.

| 130Souvenir depicting Rachel’s tomb Jerusalem (Israel), 1900BrassJewish Museum of Belgium, Brussels, inv. 1982

The tomb of the biblical matriarch Rachel in Bethlehem has been visited by Jews, and also by Christians and Muslims, since the early Middle Ages. Her tomb is popular with women, but nowadays it is not easy to access.

. | 131Tray with portraits of rabbisEssaouira (Morocco), 1920Copper Centre de la Culture Judéo-Marocaine, Collection Dahan-Hirsch, Brussels, inv. 22532

In the middle: Rabbi Rafael Abergel. At the top: Rabbi Jacob Abouhassira (1806-1880), whose hillulah is celebrated on 19 Tevet in Egypt, where he is buried. At the bottom: the well-known Moroccan rabbi

and Kabbalist Baba Sali (1889-1984), who is buried in Netivot (Israel). On the right: the famous medieval Maimonides (1138-1204), a rabbi, philosopher and doctor who lies buried in Tiberias. On the left: the father of the Kabbalah, Shimon bar Yochai, whose hillulah is celebrated in Meron (Israel).

| 132Bezalel trayIsraelBeginning of the 20th centuryCopperJewish Historical Museum, Amsterdam, inv. 3798

The twelve tribes and the Western Wall (Wailing Wall) are depicted. The inscription reads: ‘If I forget you, O Jerusalem, let my hand forget its skill!’ (Psalm 137:5).

| 133Scroll containing the Bible book of EstherJerusalem, 1900Olive woodThe Gross Family Collection, inv. 080.008.001

In the mid 19th century tourism started to take off in Israel. Thanks to the decoration with the Western Wall (Wailing Wall) and Rachel’s tomb, this Esther scroll is a typical souvenir for Jewish tourists. The scroll contains the Bible book of Esther, fragments of which are read during the Feast of Purim.

| 134Tablecloth for ShabbatJerusalem (Israel) , 19th century


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Embroidered cottonThe Israel Museum, Jerusalem, inv. unknown

Tablecloth for Shabbat. Decorated with a view of Jerusalem, the Dome of the Rock and the Western Wall (Wailing Wall).

| 135Amulet of Rabbi David U’MosheMorocco, 1950Metal and enamelThe Gross Family Collection, inv. 027.031.001

In the small Moroccan village of Tinzert in the Atlas Mountains is the huge tomb complex of Rabbi David U’Moshe, which is visited by hundreds of pilgrims, especially during Sukkot (the Feast of Tabernacles). The rabbi went from Safed in the north of Israel to Morocco to collect money for his community. Amulets are sold at his tomb.

| 136Brooch Budapest (Hungary), 1905BrassJewish Museum of Belgium, Brussels, inv. 2060

Brooch as a souvenir of a pilgrimage from Budapest to Jerusalem, organised in 1905 by De vereniging van reizigers naar het Heilig Land (Association of Travellers to the Holy Land). The year is indicated by a sentence in which each letter has a numerical value: ‘All are brothers, all sons of one Father.’

| 137Box with air from the Holy LandKiryat Gat, Israel

TinJewish Museum of Belgium, Brussels, inv. 5985

Boxes with air from the Holy Land are still being sold.

| 138Yahrzeit candle holderTel Aviv, Tin Jewish Historical Museum, Amsterdam, inv. 8990

A Yahrzeit candle is lit each year on the anniversary of the death of a close relative: father, mother, brother, sister, spouse or child. On the anniversary of the death of a famous person lights are lit on that person’s grave as well. Here, the tomb of Rabbi Meir Ba’al HaNes and Rachel’s tomb are shown.

| 139Yahrzeit candle holderIsrael GlassJewish Historical Museum, Amsterdam, inv. 3481

A Yahrzeit candle is a ceremonial candle that is lit when one visits the tomb of a famous rabbi or biblical character. Yahrzeit is comparable to the celebration of the hillulah, the anniversary of the death of an oriental rabbi.

| 140Notepad of the Pekidim Amarcalim association from Amsterdam WoodLate 19th century


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Jewish Historical Museum, Amsterdam, inv. 2813

| 141AmuletMoshe MizrachiJerusalem (Israel), 1920LithographThe Gross Family Collection, inv. 270.110.33

On this amulet from an artist from Persia, it says: ‘If I forget you, O Jerusalem, …’ (Psalm 137:5). At the top, the Temple of Jerusalem can be observed in the shape of the Dome of the Rock, surrounded by sacred places: the tombs of the patriarchs in Hebron, Rachel’s tomb in Bethlehem and the tombs of famous rabbis.

| 142Bezalel boxIsraelBeginning of the 20th centuryWoodJewish Historical Museum, Amsterdam, inv. 693

Box in the style of the first national school of applied arts Bezalel, which was founded in 1906. On the box is the famous phrase by the father of modern Zionism, Theodor Herzl: ‘If you want it, it is not a fairy tale.’

| 143Etrog boxIsraelEarly 20th centuryWoodJewish Historical Museum, Amsterdam, inv. 1500

An etrog is a citrus fruit and part of the plant bundle in the pilgrim festival of Sukkot (Feast of Tabernacles). The following are depicted: the Western Wall, the tombs of Rachel, Absalom, Zechariah and Samuel, the Cave of Machpelah and Mount Zion. Inscription: ‘And you shall take on the first day the fruit of splendid trees, branches of palm trees and boughs of leafy trees and willows of the brook’ (Leviticus 23:40).

| 144Bezalel prayer book1930Ivory and paperJewish Historical Museum, Amsterdam, inv. 517

Prayer book with an image of praying men at the Western Wall (Wailing Wall).

| 145Flowers from the Holy LandAvraham Leib Monsohn (1870-1930)Israel, 1900Olive wood, paper and flowersThe Gross Family Collection, inv. B.2236

In the early 20th century, books with dried flowers and picture postcards of the Holy Land became popular souvenirs. The choice of the views depicted and the captions written in a number of languages made them suitable souvenirs for Jewish and Christian pilgrims and travellers to the Holy Land.

| 146MenorahWood and silver


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IsraelEarly 20th centuryJewish Historical Museum, Amsterdam, inv. 161

Lamp for the Festival of Lights in December (Hanukkah) with an inscription and an image of Rachel’s tomb, between Jerusalem and Bethlehem.

| 147Kiddush cupMetal and brassIsraelBeginning of the 20th centuryJewish Historical Museum, Amsterdam, inv. 6267

Kiddush cup in the style of the first national school of applied arts Bezalel. The image consists of three small circles with two boys carrying a grape branch, a man on a camel and a farmer working his land with his ox. The inscription is from Psalm 137 (verse 5): ‘If I forget you, O Jerusalem, let my right hand forget its skill!’

| 148Mezzuzah Jerusalem (Israel)1889Olive woodJewish Museum of Belgium, Brussels, inv. 5990

This cylinder is attached to the right doorpost and contains a piece of parchment on which two biblical passages (Deuteronomium 6:4-9 and 11:13-21) remind us of the instructions. Jews touch the mezzuzah when they enter

and leave the home. The pictures are of Rachel’s tomb, the Western Wall (Wailing Wall) and God’s name Shaddai.

| 149 - not on display -HaggadahJoseph ben David of LeipnikAltona (Germany) 1740BookThe British Library, London, inv. BL Sloane MS 3173 F.34r.

A haggadah tells the story of the exodus from Egypt, as celebrated in the family circle every year at Pesach (Passover). A meal is the central event and the festival is closed with the wish: ‘Next year in Jerusalem’. One of the songs is about the reconstruction of the Temple in messianic times. The artist Joseph, from Leipnik in Moravia, wrote a number of haggadot by hand and illuminated them. He did this for rich Jewish clients in Germany.

| 150Oil lampSyria or Palestine5th-6th centuryBronzeThe Israel Museum, Jerusalem, inv. HU 6654

This 5th or 6th century oil lamp is decorated with a seven-branched candelabra (menorah) for a handle. This reminds us of the eternal lamp in the destroyed Temple. The palm branch (lulav) and the citrus fruit (etrog) refer to the Feast of Tabernacles, one of the three biblical pilgrim festivals. Still today, branches and fruits decorate the tabernacle.


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| 151Alms boxes for the Jewish National FundMetal and tinJewish Historical Museum, Amsterdam, inv. 11182, 7645

Collecting boxes to collect money for Jews in Israel and the construction of the country. On one box there is a map of Israel, the other bears the following text: ‘Think about your suffering fellow believers in the Holy Land with generosity’. The Jewish National Fund was founded in 1902.

| 152Flowers from the Holy LandIsrael, 1925Olive wood, paper and flowersThe Gross Family Collection, inv. 025.008.005

| 153Spice box Israel, approx. 1920Olive woodJewish Museum of Belgium, Brussels, inv. 9301

| 154Spice towerIsrael, c. 1920 WoodJewish Historical Museum, Amsterdam, inv. 286

A spice holder – the shape may vary from a box to a tower – is used during the havdalah, the closure ceremony of the Shabbat. It contains sweet-smelling spices (besamim) to help maintain the special atmosphere of the day of rest during the new week.

| 155CertificateAvraham Leib Monsohn (printer; 1870-1930) Jerusalem (Israel), 1866Paper and ink The Gross Family Collection, inv. 072.011.015

Certificate for Ya’akov Ashkenazi by way of thanks for his donation to the Rehovot ha-Nahar Yeshiva school in Jerusalem. The sacred places are (clockwise from top right): Rachel’s tomb, the Kidron valley, Mount Zion with the tomb of David, the Western Wall (Wailing Wall), Tiberias and the Tomb of the Patriarchs in Hebron.

| 156Flowers from the Holy LandIsrael, c. 1900 Olive wood, paper and flowersJewish Historical Museum, Amsterdam, inv. 1154

| 157CertificateAvraham Leib Monsohn (printer; 1870-1930)Jerusalem (Israel), 1920LithographThe Gross Family Collection, inv. 072.011.005

Jewish institutions in Israel survive on donations from Jews of the Diaspora, which for the latter represent their involvement in the Holy Land. At the top we can see the Temple, flanked by two rabbis: on the right, father Moshe Yehoshua Leib Diskin (1818-1898), and on the left, his son Yitzhak Yerucham Diskin. Then more sacred places and, at


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the bottom, the Ohel Moshe Yeshiva school. Yitzhak Yerucham Diskin, together with Chaim Sonnenfeld (1849-1932), founded another charity as well.

| 158Rosette with sacred places / Shoshanta Holy Land ViewsIsac ChagiseJerusalem (Israel), 1895Print op paper The Gross Family Collection, inv. 088.011.030

A so-called rosette (shoshanta in Hebrew) from Jerusalem. It is a fold-out card with images of sacred places, including the Dome of the Rock, Absalom’s tomb and the Western Wall (Wailing Wall).

| 159Bag of earth from the Holy LandJerusalem (Israel), 1925CottonThe Gross Family Collection, inv. 130.015.001

Bags of earth from the Holy Land, decorated with images of sacred places, are sent to Jews outside Israel and placed underneath the heads of the deceased. Jerusalem also plays a role when someone dies: the deceased are buried in the direction of the sacred city.

| 160Bags of earth from the Holy LandJerusalem (Israel), 1925CottonJewish Historical Museum, Amsterdam, inv. 2185, 2186, 9868

| 161Wine bottle as a souvenirJerusalem (Israel)1900StoneThe Gross Family Collection, inv. 103.005.002

Stone wine bottle with a view of Jerusalem, the Western Wall (Wailing Wall) and the Hurva Synagogue, the important Ashkenazi synagogue from 1700 which was destroyed during the Israeli War of Independence in 1948 but has now been rebuilt.

| 162Wine cupIsrael, 1890StoneThe Gross Family Collection, inv. 017.005.003

On this cup made of Dead Sea stone sacred places, such as the Western Wall in Jerusalem, the Tomb of the Patriarchs in Hebron and the Citadel of David, are depicted. This souvenir can be used as a kiddush cup to inaugurate the Shabbat and holidays at home with a blessing of the wine.

| 163Card holderIsrael, 1900Olive woodJewish Museum of Belgium, Brussels, inv. 4189

The sacred city of Tiberias is shown: there, among others, Rabbi Akiva (50-135) and Maimonides (1138-1204) are buried.


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pilgrims’ reTurn in ChrisTianiTyPilgrims brought back memories and souvenirs: bottles of holy water, textile that had been in contact with relics, tin pilgrim’s badges, images, shells from Santiago de Compostela, olive wood objects from the Holy Land, but also certificates and, more recently, pilgrim’s passports to be stamped. A rosary or other object that had been blessed by the Pope in Rome was cherished.

A completed pilgrimage gave people prestige and access to brotherhoods or honorary positions within the Church. Sometimes, well-off pilgrims built churches or chapels which reminded them and their fellow townspeople of their pilgrimage. They had themselves immortalised in paintings or founded a house where pilgrims were received.

The Church of the Holy Sepulchre of the Adorno family in Bruges is an example of such a foundation, as is the Calvary next to St Paul’s Church in Antwerp. This way, believers could ‘experience’ Jerusalem without needing to go there. The Church assigned the same value to such a visit as to the actual pilgrimage.


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| 164Small plate with an image of the Chapel of Our Lady of Gaverland The Netherlands, c. 1960Earthenware (Delft Blue) Private collection, Antwerp

On the left bank of the Scheldt stands the Chapel of Our Lady of Gaverland. Pilgrimage to this location started in 1511, when the miraculous Virgin Mary statue was found under a lime tree. The current neo-Gothic chapel dates from 1862-1871.

| 165Model of the Cologne Cathedral and two candles with an image of the three kingsGermany, c. 1960Copper alloyPrivate collection, Antwerp

This model of the Cologne Cathedral is also a music box and a jewellery case.

| 166Three kings or amulet ringGermany, c. 1400GoldMuseum Mayer van den Bergh, Antwerp, inv. MMB.0470

In the late Middle Ages the three kings, whose relics are kept in Cologne, were very popular among the faithful. Rings like this one protected the wearer against disease and calamity. They mainly served as amulets, rather than as souvenirs from the place of pilgrimage.

| 167The gifts of the three kings

Metropolitan Museum of Art, New York, 1998Private collection, Antwerp

| 168Shell grotto / lamp with Mary of Lourdes and the kneeling BernadetteFrance, c. 1950Shells, fabric, plastic en gypsumPrivate collection, Antwerp

The large number of pilgrims to Lourdes immediately led to a large and diverse offer of affordable souvenirs. These memorabilia are only a small selection from the huge offer of religious kitsch.

| 169Two music boxes from LourdesFrance, c. 1930Metal alloyPrivate collection, Antwerp

Models such as this ‘small Lourdes grotto’ with the Virgin Mary and Bernadette are available in all kinds of variants. They often have a built-in music box playing Ave Maria. Some have lamps, mounted inside metal rosettes.

| 170Bottles with Mary of Lourdes and Bernadette SoubirousFrance, c. 1950Plastic Private collection, Antwerp

Since the 19th century, holy water from the Lourdes spring has been offered in bottles shaped like the statue of the Virgin Mary in the grotto, sometimes in


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combination with a kneeling Bernadette by her side. Thanks to their shape, colour and material, we are able to date them.

| 171Bottle in the shape of Mary of LourdesFrancec. 1950PlasticMAS | Museum aan de Stroom, Antwerp, inv. VM.1991.042.133.1-2

| 172Lourdes drinking glassGlassc. 1950MAS | Museum aan de Stroom, Antwerp, inv. MFA.1960.098.016

| 173Devotional cabinet with Mary of LourdesFrance (?) c. 1900Porcelain and woodMAS | Museum aan de Stroom, Antwerp, inv. MFA.1964.076.8862.2-6

| 174Miraculous statue of Our Lady of Scherpenheuvel, De Godzalige Huiszegen / The Godly House BlessingTurnhout, B.J. Brepolsc. 1850WoodcutMAS | Museum aan de Stroom, Antwerp, inv. AF.18028

A house blessing protects people and animals against calamity and usually

comprises two images: the pilgrimage destination and, next to it, the actual house blessing, consisting of the text around the image of Christ on the cross. The picture is hung up in the house and used during prayer in case of danger and calamity, such as storms, births or deaths.

| 175Two pipe clay reliefs with images of ScherpenheuvelFrancec. 1880Gypsum, wood, glass and shellPrivate collection, Antwerp

| 176Prayer beadsSouthern Netherlands2nd half of the 15th centuryCherry stonesMuseum Mayer van den Bergh, Antwerp,inv. MMB.0212

This string of prayer beads is the precursor of the rosary. It consists of 44 character heads cut out of cherry stones. This way, the user is reminded of the transitoriness of life. Objects such as this one serve as an aid for making a spiritual pilgrimage.

| 177Scenes from the Passion of Christ1470-1490Oil on panelM – Museum Leuven, Leuven, inv. S/384/O

This painting shows the most important moments from the Passion Week of Christ. It starts at the bottom left with Christ entering Jerusalem on a donkey on Palm


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Sunday, and it ends at the top right with the Resurrection from the grave one week later, on Easter Sunday. Gothic architecture divides the episodes. Paintings like this one were not made to be displayed in a church. They encouraged devotion in the private sphere.

| 178Four rosariesThe Netherlands, c. 1950Various materialsPrivate collection, Antwerp

The rosary consists of 5 large and 50 small beads and is used for the rosary prayer. This consists in praying the Our Father (15 times) and the Hail Mary (150 times). During prayer, the life and suffering of Christ are contemplated. The rosary developed from older strings of prayer beads and was approved by the Pope in 1520.

| 179Rocamadour pilgrim’s badge(found at Reimerswaal) France14th centuryLead and tinCollection Familie Van Beuningen, Langbroek, inv. 0144

Since the 9th century, Rocamadour in the South of France has been an important place of pilgrimage in honour of the Virgin Mary. There, there is a miraculous Black Madonna. The tomb of St Amadour, who, according to legend, is Christ’s disciple Zacchaeus, gave the place its name. Pilgrims from Northern Europe pass Rocamadour on their way to Santiago.

| 180Loreto pilgrim’s badgeItaly (found at Nieuwlande)c. 1450Lead and tinCollection Familie Van Beuningen, Langbroek, inv. 1111

The Holy House of the Virgin of Loreto, carried by angels, with an image of the Virgin Mary and Child. According to legend, the house was protected during an invasion of the Saracenes in the 13th century. Angels then carried it from Nazareth to Loreto.

| 181Canterbury pilgrim’s badgeEngland (found at Dordrecht)c. 1425Lead and tinCollection Familie Van Beuningen, Langbroek,inv. 1216

Canterbury was one of the most popular places of pilgrimage in England due to the tomb of Thomas Becket (1118-1170), Chancellor under King Henry II, Archbishop of Canterbury and Primate of England. He had a conflict with the King about the rights of the Church versus those of the Crown. In 1170 Thomas was murdered in the Canterbury Cathedral and in 1173 he was declared a saint.

| 182Cologne pilgrim’s badgesCologne (found at Nieuwlande and Reimerswaal),c. 1425-1450Lead and tinCollection Familie Van Beuningen, Langbroek, inv. 0991, 2162


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The relics of the three kings have been kept in Cologne since 1164. The city also keeps the remains of St Ursula and the 11,000 virgins who were murdered there in the 5th century. One badge shows the coat of arms with three crowns and the coat of arms of the city of Cologne.

| 183Santiago de Compostela pilgrim’s badgesSpain (found at Reimerswaal / Vlissingen / Nieuwlande)c. 1425 / 1500 / 1475 Shell / lead and tin / boneCollection Familie Van Beuningen, Langbroek, inv. 1152 / 2236 / 1490

The most popular souvenir from Santiago is the scallop shell, which was found on the Spanish coast. In the 11th century the shell appeared for the first time as a symbol of pilgrimage, initially of pilgrims to Santiago and later of all pilgrims.The rule was that hospitality should be shown to pilgrims who were on their way. Pilgrims wore a wide cape (‘pelerine’) and a big hat and held a wooden pilgrim’s staff.

| 184Saint Roch with dogBelgium, c. 1890PorcelainPrivate collection, Antwerp

Various saints are depicted as pilgrims. Roch distinguishes himself by the dog at his side.

| 185The fourteen Stations of the CrossThe Netherlands

c. 1950Polychrome painted ceramicsBijbels Museum, Amsterdam, inv. 4098

The meditative praying of the fourteen stations originated in the Holy Land but spread across the entire Catholic world. This way, the faithful commemorate and experience the suffering of Christ in Jerusalem. This series is suitable for a home environment.

| 186Sunday missalBethlehemc. 1980Modern print with mother-of-pearl coverPrivate collection, Antwerp

| 187Shell depicting the Annunciation to the Virgin Mary, the Birth and the Resurrection of ChristBethlehemc. 1850Mother-of-pearlPrivate collection, Antwerp

These religious images, cut from mother-of-pearl, have been a popular souvenir from Bethlehem since the 17th century. The shells are found in the Red Sea. They are always decorated with religious images, sometimes accompanied by the name ‘Bethlehem’ or ‘Jerusalem’. More expensive examples are partly cut out with a saw, which results in a pattern of fine lacing.

| 188Shell depicting the Immaculate Conception of the Virgin MaryBethlehem, c. 1840


65the return home

Mother-of-pearlPrivate collection, Antwerp

The image on this shell commemorates the miraculous apparition of the Virgin Mary to Catherine Labouré in Rue du Bac in Paris in 1830.

| 189Shell depicting St Francis of Assisi and Saint Clair and shell depicting St Margaret of CortonaMother-of-pearl, 1800-1899MAS | Museum aan de Stroom, Antwerp, inv. MFA.1955.099.1-2 and inv. MFA.1955.099.2-2

The Franciscans manage the sacred places in the Holy Land for the Roman Catholics. These shells depict important saints belonging to this Order: one of them bears the image of the founders of the Order, Saint Francis of Assisi and Saint Clair, the other that of Saint Margaret of Cortona.

| 190CrucifixFlandersc. 1750BrassPrivate collection, Antwerp

| 191House blessing from Pope Pius XIRome, 1933PrintPrivate collection, Antwerp

Against payment it is possible to receive a personalised house blessing from the Pope. It is issued by a special department in the Vatican. The Pope does not give the

blessing personally, but delegates this privilege to the cleric in charge of the department.

| 192Two vases with an image of Pope Pius XFrance, c. 1910Porcelain and printing techniquePrivate collection, Antwerp

Thanks to the new media photography and film, the general public became familiar with the appearance of the Popes at the end of the 19th century. Their faces started to appear on all kinds of souvenirs and found their way into the living rooms of the faithful.

| 193Double-sided mould with representations of the Pietà and the Vera IconGermany?, c. 1425Slate Museum Mayer van den Bergh, Antwerp, inv. MMB. 0473

The Vera Icon, the relic cloth bearing the true image of the face of Christ, is kept in St Peter’s Basilica in Rome. Pilgrims bought the plaster casts from this mould as a souvenir and proof of their visit.

| 194The Golden Book of the Antwerp pilgrims to JerusalemAntwerp, c. 1700ParchmentChurch of St Paul, Antwerp

This special book contains the names of Antwerp citizens who completed the long pilgrimage to Jerusalem. Those who


66 Sacred PlaceS

succeeded in doing so were treated with admiration and respect on their return. Within the Church the special relationship with Jerusalem was emphasised even more by the monumental calvary created by the van Ketwigh brothers, who were Dominican friars, between 1699 and 1747. Their names are in this book as well.

| 195Rome pilgrim’s badgesRome (found at Bruges / Nieuwlande / Nieuwlande / Dordrecht)c. 1450 / 1325 / 1450 / 1450Lead and tinCollection Familie Van Beuningen, Langbroek, inv. 0978 / 1182 / 1596 / 2000

Pilgrims visit Rome, among other things, because of the relic of the Vera Icon in St Peter’s Basilica. This is the sudarium (sweat cloth) with the true face of the suffering Christ ‘printed’ in it. Here, it is positioned between Peter and Paul, patron saints of Rome. The two crossed keys, with or without the papal tiara, refer to Peter. With the keys, as a representative of Christ on earth, he gives access to heaven and earth.

| 196Model of the statue of Peter in St Peter’sRomec. 1850CopperMAS | Museum aan de Stroom, Antwerp, inv. MFA.1964.061.002

| 197Model of the statue of Peter in St. Peter’sRome, c. 1850 Copper alloyPrivate collection, Antwerpen

Copies of the famous devotional image of St Peter in St Peter’s Basilica in Rome have been offered as souvenirs since the 18th century. They exist in different materials, ranging from bronze to plastic, various sizes and, obviously, varying levels of quality.

| 198John Paul II rosary in a pouch with the papal coat of armsItaly, c. 2000Private collection, Antwerp

| 199Crypt beneath the Church of the Nativity in BethlehemAmsterdam?, c. 1520Oil on panelMuseum Catharijneconvent, Utrecht, inv. ABM s00104

Pilgrims who travelled to Jerusalem often had a painting of their group made on their return. These four Amsterdam pilgrims, one cleric and three laymen, visited the Holy Land in 1519. They are kneeling at either side of a realistic representation of the Cave of the Nativity in Bethlehem. Their palm branches symbolise the successful pilgrimage.


67the return home

pilgrims’ reTurn in islamFor many Muslims, completion of the hajj was and is an achievement to be proud of. Those who have made the pilgrimage to Mecca continue their lives with a clean slate. From that moment onwards, men carry the title hajji, and women hajjah.

As proof, pilgrims used to receive a certificate. This ranged from a simple document to a luxurious hand-painted work of art. When someone was unable to undertake a pilgrimage and sent someone else in their place, certificates were issued as proof as well. In Indonesia you could recognise hajjis by their clothing, which only they were allowed to wear.

For Shiites, the graves of the predecessors of their community are sometimes difficult to travel to. From the need to visit the sacred places sprang the tradition of making replicas of mausoleums or shrines. These were carried during processions on Shiite anniversaries. The objects carried during the processions brought believers closer to their holy leaders.


68 Sacred PlaceS

| 200Procession standardIndia, 19th centurySilver and goldNational Museum of World Cultures, Amsterdam, inv. 6303-15

| 201Procession standardIndiaBeginning of the 20th centuryCopperNational Museum of World Cultures, Amsterdam, inv. 6303-9

| 202Procession standardIndiaBeginning of the 20th centuryBronzeNational Museum of World Cultures, Amsterdam, inv. 6303-4

| 203Procession standardIranBeginning of the 20th centuryCopperNational Museum of World Cultures, Amsterdam, inv. 4313-118

On each of these banners a Shia sanctuary is depicted. They are carried during processions on Shia anniversaries. In India they are also put on display in special memorial spaces on those occasions. Visitors kiss the banners or touch them in order to feel the baraka, the blessing emanating from them. For some, such a visit replaces the pilgrimage to the sanctuary.

| 204Bottle with Zamzam waterMecca, 1885Glass, water, leather and paperNational Museum of Ethnology, Leiden, inv. B106-88

Nearly every Muslim who makes the pilgrimage to Mecca takes water from the Zamzam well home. According to Islamic traditions, God created the well when Ishmael, Abraham’s son, became very thirsty during his journey through the desert. The well is now located within the walls of the Great Mosque.

| 205Genealogical tree of the Prophet MuhammadMecca, 1892-1893Ink on paperNational Museum of World Cultures, Amsterdam, inv. 674- 887

Islam places Muhammad, as a prophet, in the tradition of Judaism and Christianity. This ‘genealogical tree’ shows which other prophets and historical figures lived before him. According to the Qur’an, Adam is the first prophet sent by God. Muhammad is the last, the ‘Seal of the Prophets’. The print was brought back by a hajji.

| 206ShroudKarbala (Iraq)c. 1978Cotton and paintNational Museum of World Cultures, Amsterdam, inv. 4522-1a


69the return home

This cloth was sold as a pilgrim souvenir in the Iraqi city of Karbala, where a number of important Shia sanctuaries are located. It is a shroud with texts that act as prayers for the deceased.

| 207Set of six prayer tabletsKarbala (Iraq)c. 1978ClayNational Museum of World Cultures, Amsterdam, inv. 4522-2e

Shia Muslims sometimes use a clay tablet during prayer. They place the tablet on the prayer rug, so that their forehead touches the clay when they bend forward. The tablets are made of earth from the sacred city of Karbala. This set of six was also bought there.

| 208Pen boxTurkey?c. 1900BrassNational Museum of World Cultures, Amsterdam, inv. 481-104

In the 19th century this type of pen box with an ink pot was a popular souvenir from Mecca. Many religious texts, including the Qur’an, were hand-written at that time. The pen box was bought in Mecca, but it was probably made in Turkey.

| 209String of prayer beads (tasbih)Mecca,c. 1900Glass and cotton

National Museum of World Cultures, Amsterdam, inv. 134-4

Strings of prayer beads are still among the most popular souvenirs people take home from Mecca. The 99 beads of this string symbolise the 99 names or properties of God mentioned in the Qur’an.

| 210PlateChina19th centuryPorcelainNational Museum of World Cultures, Amsterdam, inv. 674-51

Porcelain plates like this one were made in China for export to Islamic countries. The plate is decorated with religious inscriptions, such as Chapter 112 from the Qur’an and the Islamic Creed. The handwriting clearly shows that the Chinese craftsman did not know Arabic.

| 211Miniature Qur’anDavid Bryce & SonsGlasgowc. 1900Paper, brass and glassNational Museum of World Cultures, Amsterdam, inv. 687-49

It is very exceptional that we know exactly who took this souvenir home and when. Cut Peudada, a woman from a prominent family in Aceh (Indonesia), took the booklet home from Mecca in 1918. The miniature Qur’an was printed in Scotland for export to the Islamic world.


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| 212Flask for Zamzam waterMecca, 1853MetalBritish Museum, London, inv. OA+.3740

The British adventurer Richard Burton made the hajj in 1853, disguised as a Muslim. He brought this jug back from his trip. The water from the Zamzam well is famous for its medicinal and protective powers.

| 213Magical bowlsMeccac. 1900BrassNational Museum of World Cultures, Amsterdam, inv. 674-849, 674-853, 2012-2

Magical trays were a popular souvenir to bring back from the hajj. Medicinal powers were attributed to them, especially because of the religious inscriptions on them. One could pour water into them, which would then absorb the healing power of the text, after which it could be drunk as a medicine.

| 214Kohl containerArabian PeninsulaBeginning of the 20th centuryBrassNational Museum of World Cultures, Amsterdam, inv. 3272-27ab

Kohl, a black powder used as eye make-up, was frequently used in the Arabian Peninsula. Hajjis who returned from the

sacred places took this Arabian custom home. This kohl holder was clearly made as a souvenir, because the inscription refers to the hajj.

| 215Plate with Arabic textCopeland & Co.Stoke-on-Trent (England)1853-1931EarthenwareNational Museum of World Cultures, Amsterdam, inv. 674-54

This earthenware plate was made by the English company Copeland & Co. for export to the Muslim world. It was probably bought by a pilgrim in Mecca around 1900. The central text is a religious proverb: ‘God is one and has no partners. Muhammad is God’s Prophet. Indeed, Thou art the Conqueror.’

| 216Representation of a hajjiJava (Indonesia)c. 1900Wood, cotton and paintNational Museum of World Cultures, Amsterdam, inv. 2455-76

| 217A hajjiAuguste van Pers1854LithographNational Museum of World Cultures, Amsterdam, inv. 3728-729

In the past, Indonesian Muslims who had completed the pilgrimage to Mecca could be recognised by their Arabian style


71the return home

clothing. For men this was a long garment and an overcoat. On their heads they wore a kind of turban. They often brought the clothes from the pilgrimage.

| 218Perfume bottleArabian PeninsulaBeginning of the 20th centuryBrassNational Museum of World Cultures, Amsterdam, inv. 481-44

This bottle has been used to spray perfume or rose water. Both products were very popular in the Arabian Peninsula. This bottle was brought from there by a pilgrim, but was probably made in India.

| 219Medina certificateMedina (Saudi Arabia)Second half of the 19th centuryLithographLeiden University Library, Leiden, inv. Plano 53 F 1 nr. 58

Those who were unable to make the pilgrimage to the tomb of the Prophet Muhammad in Medina could send a representative. With this certificate, the latter could prove that he had really been there and said the right prayers. Four witnesses could sign to certify this.

| 220Pilgrim’s certificateMecca, 1913Ink on paperNational Museum of World Cultures, Amsterdam, inv. A-6481

The purpose of this document is to prove that a pilgrim whose first name is ‘Abd al-Ghani, presumably from Jambi in Indonesia, completed the hajj. Such pre-printed certificates were used a lot. The date, name and other personal information about the pilgrim could be completed by hand.

| 221Certificate of a female pilgrimMecca, 1433Coloured inks and gold on paperThe British Library, London, inv. Add. MS. 27566

This beautifully illustrated document bears witness to the fact that Maymuna, a woman who was probably from the north of Africa, completed the pilgrimage to Mecca and Medina. Several sacred places which she visited there are depicted in detail. The sandal of the Prophet Muhammad is a symbol that brings blessing.


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souvenirs TodayMost pilgrims, from the different religious communities, bring souvenirs home as permanent reminders of their pilgrimages. It is a custom of all times which is now more popular than ever. The MAS called on the people of Antwerp to lend it their souvenirs. A selection can be viewed here: people brought them themselves or received them from relatives. Each one of them has sentimental value.

The MAS thanks everyone who answered our call for souvenirs:Meryem Aktas, Fatiha Amhaoul, Ahmed Azzouz, Geert Barzin, Isi Bek, Lutgarde Bourdeaud’Huy, Ward Buys, Songül Coşkun, Christa Damen, Elisa De Schutter, Maria De Schutter, René De Schutter, Frans De Wever, Freddy Demeyere, Im Dierickx, Marja Dierickx, René Dufraing, Jaafari El Mostafa, Jan Elshout, Jakob Friedrich, Ronny Hommelen, Janssens-Godon, Pinkas Kornfeld, Aäron Malinsky, Frieda Meul, Tony Moons, Moskee El-Mouslimin, Farah Mughal, Bilal Nali, Chaim Nitzky, Gaston Scheipers, Rika Slavaticki, Shabtai Slavaticki, Regina Sluszny, Fred Spiessens, Louisa Stoffels, Ronald Struys, Julia Tamborijn, Tarik Touhafi, François Traets, Rita Van Alphen, Marc Van de Leest, Gerry Van der Hoek, Hans van der Linden, Henk van der Linden, Marc Van Dijck, Anneleen Van Hertbruggen, Hugo Van Pelt, Werner Van Uffel, Elvira Vercaigne, Luc Vermoesen, Lutgart Vos, Jean-Marie Wielemans, Patrick Wolters van der Wey, An Wouters.


73the return home

1.1: Prayer bench from Taizé, 2009 1.2: Cane from journey to

Compostela, 20071.3: Cane from journey to

Compostela, 20121.4: Prayer rug from Mecca, 20111.5: Storage bag for souvenirs from

Mecca, 20141.6 a-b: Magnets with image of

Jerusalem, undated1.7 a-b: Bookmarks with image of

Jerusalem, undated1.8: Bicycle flag from journey to

Compostela, 1995 1.9 a-b: Two bicycle flags from journey

to Lourdes, undated1.10: Book from Mecca, 20141.11: Booklet from Lourdes, undated1.12: Photo book about Mecca and

Medina, 20081.13: Easter prayer book from

Jerusalem, undated1.14: Folder about the Western Wall

from Jerusalem, undated1.15: Prayer book for Sacred

Sepulchres and the Western Wall from Jerusalem, undated

1.16: Flag from the Rome route: La Via Francigena, undated

1.17: Prayer rug for Mecca, undated1.18: Small flag with flag stand from

Najaf, Iraq, 2013

2.1: Prayer beads with box from Mecca, 2011

2.2: Silver ring from Mecca, 20082.3: Pilgrim’s cross from Jerusalem,

undated2.4: Rosary from Medjugorje, 20112.5 a-b: Brooch from Rome and

Tromello, 2013 2.6 a-b: Prayer counter and beads from

Mecca, 20142.7: Ring (talisman) from Mecca,

2011

2.8 a-b: Two perfume bottles from Mecca, 2014

2.9: Rosary from Lourdes, 20122.10: Prayer beads from Mecca,

2014 2.11: Badge from Lourdes, 19722.12: Identification bracelet from

Mecca, 20142.13: Bracelet from Medjugorje,

20112.14: Prayer beads from Mecca,

20142.15: Medals from Lourdes, 19722.16: Medals from Lourdes, 19722.17: Bracelets, rings and necklace

from Mecca, to be worn during religious celebrations, 2013

2.18: Porcelain plate from Scherpenheuvel, undated

2.19: Scapulary with the image of St Francis of Assisi, from Assisi, early 20th century

2.20: Scapulary as protection against diseases of the blood from Bruges, early 1900

2.21: Scapulary with the image of Our Lady of Mount Carmel, early 20th century

2.22: Scapulary with the image of the Sacred Heart and medals of St Francis, among others, early 20th century

2.23: Hawthorn with medal from Beauraing, 1990

2.24: Identification bracelet of the Christian Health Insurance Fund from Lourdes, end of the 20th century

2.25: Medal set of the pontificate of John Paul II from Rome, 1994

2.26 a-b: Two strings of beads from Mecca, 2012

2.27: Four pocket statues or shrines from Scherpenheuvel, undated

2.28: Rosary from Bethlehem, 2012


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2.29: Leather case with rosary from Banneux, undated

2.30: Rosary with the image of Pope Benedict XIV from Rome, 2012

2.31: Medallion from Eibingen, 20132.32: Decade from a rosary from

Lourdes, end of the 20th century

2.33: Bottle opener with the image of a pilgrim, from Compostela, 2001

2.34: Pendants from Taizé, 20092.35: Bottle opener with the image of

the 12 tribes of Israel, from Jerusalem, undated

2.36: Pilgrimage pins from Lourdes and other places, undated

2.37-38 -39: Key rings with stones referring

to the 12 tribes of Israel, from Jerusalem, undated

2.40: Fossil stone with a print of the ‘burning bush’, from Mount Sinai, end of the 20th century

2.41: Foldable cup from Lourdes, undated

2.42: The smallest booklet containing the Our Father in jewel version, from Diest, 1950-1960

2.43: Rosary from Rome, undated2.44: Medallion from Rome (St Paul

Outside the Walls), 20122.45: Medal box from Lourdes, 19302.46a: Brooch of Mary in a Lourdes

box, from Lourdes, approx. 1900

2.46b: Necklace with a scallop shell from Compostela, 2004

2.47: ‘Año Santo 2010’ scallop shell from Compostela, 2010

2.48: Shell with St James cross, 19952.49: Rosary with medallion with

Jerusalem cross from Jerusalem, approx. 1900

2.50: Rosary in jewellery box with

medallion from Lourdes, 20102.51: Snowball with the image of the

Western Wall from Jerusalem, undated

2.52: Alarm clock with the image of the Tower of David from Jerusalem, undated

2.53 a-b: Perfume from Mecca, 20082.54: Perfume from Mecca, 20122.55-56: Candle holders with the image

of the city of Jerusalem, from Jerusalem, undated

2.57: Scale model of Mecca, from Mecca, 2014

2.58: Cross pendant from Lourdes, approx. 1950

2.59: Jewish ‘Prutah’ coins with the image of Pontius Pilate, among others, from Jerusalem, 1990

2.60: Fossil stone with a print of the ‘burning bush’, from Mount Sinai, undated

2.61: Tile with medallion from Jerusalem, undated

2.62: Horseshoe of the donkey Myrjam, walking companion to Compostela, 2008

2.63: Memorial stone with medallion from Lourdes, 1938

2.64: Tau cross or St Anthony’s cross from Assisi, 2011

2.65: Etrog fruit: used by Jewish pilgrims in the past, from Jerusalem, 2007

2.66: Pilgrim’s tile from Compostela, 1995

2.67: Medal from Trier, 19962.68 a-b-c-d: Set of 4 medallions from

Lourdes, approx. 19502.69: Prayer card from

Scherpenheuvel, undated2.70: Silver holder for an etrog fruit

with the image of the Ark from Sinai, from Jerusalem, undated


75the return home

2.72: Medallion from Banneux, 1990s

2.73-74: Chocolate and peppermints from Lourdes, 1990s

2.75 a-b: Sticker and prayer card with medal from Medjugorje, 2011

2.76: Rose petals of St Therese of Lisieux, 1978

2.77: 1 medallion with the image of the Church of Our Lady from Hoboken, undated

2.78: Brooch Antwerp-Lourdes, 2nd half of the 20th century

3.1: Book about Lourdes, 18943.2: Pilgrim’s prayer and prayer and

hymn book for pilgrims, Rome, 1949

3.3: Travel Bible for journey to Compostela, undated

3.4: Agenda from Jerusalem, 20003.5: Book about Lourdes, 20083.6: Book about Lourdes, 18693.7: Den Godtvruchtighen Pelgrim

ofte Jerusalemsche Reyse, 16933.8: The Bible with the chronology

of the Bible: souvenir from Lourdes, undated

3.9: Pilgrim’s guide to Lourdes, 19883.10: Pilgrim’s booklet for Lourdes,

19843.11: Book of hymns for pilgrimages

to Lourdes, 19883.12: Pilgrim’s guide with prayer

cards for Lourdes, 19933.13: Calligraphic verses from the

Quran, from Mecca, 20083.14: Mini Torah scroll for children

from Jerusalem, undated3.15: Prayer book for holidays from

Jerusalem, 19693.16: Daily prayer book with image

of the Western Wall, from Jerusalem, 1933

3.17-18-19:

Haggadahs (the story of Jewish slavery in Egypt and the exodus from Egypt): facsimiles of the Amsterdam, London and Sarajevo editions

3.20: Book about the Torah, from Poland, 1874

3.21: Book about Hildegard of Bingen from Eibingen, 2013

3.22: Souvenir album with photographs and dried flowers from Jerusalem, undated

3.23 a: Guide to Mount Athos, 19893.23 b: Mini Torah scroll, approx. 19473.24: Pilgrim’s diary for Compostela,

Lourdes and Rome, 1995 – 1996 – 1997

3.25: Book The Imitation of Christ by Thomas à Kempis, from Diest, 1823

3.26: Published pilgrim’s diary of journey to Compostela, 2011

3.27: Book about Mount Temple from Jerusalem, approx. 1969

3.28 a: Mini Kaaba with Quran booklet from Mecca, 2011

3.28 b: Pilgrim’s diary of journey to Compostela, 1995

3.29: Torah pointer (yad), undated3.30: Cylinder for Esther scroll from

Jerusalem, ca. 19503.31: Travel yad from Jerusalem,

undated3.32: Mini psalm book as a key ring,

from Jerusalem, undated3.33: Two mezuzahs referring to/

from Jerusalem, undated

4.1: Plate with Arabic calligraphy from Najaf (Iraq), 2013

4.2: Gold-coloured medal from Najaf (Iraq), 2013

4.3: Two pouches with perfume bottle from Najaf (Iraq), 2013

4.4 a-c: Ring with crystal stone, rice


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bag, prayer beads from Najaf (Iraq), 2013

4.5: Box with a piece of marble from the grave in Najaf (Iraq), 2013

4.6: Head covering with Arabic writing from Najaf (Iraq), 2013

4.7: Oil lamp (to be lit in case of a death) from Jerusalem, approx. 1000 BC

4.8: Hanukkah chandelier bearing reference to Jerusalem, undated

4.9: Miswak twig for dental care from Mecca, 2012

4.10 a-d: ZamZam crockery (jug, 5 cups

and tray) with miswak twig from Mecca, approx. 1993

4.11: Framed photograph of Rabbi Schneerson, from New York, undated

4.12: Metal music box in the shape of the grotto at Lourdes, 1939

4.13: Plastic key rack from Lourdes, undated

4.14: Hotel bell with images of Lourdes, 1930s

4.15: Figurine from Peru, 20084.16: Glass jewellery box with image

of Lourdes, end of the 1950s4.17: Small frame with silver Mary

and Bernadette, from Lourdes, undated

4.18: Stone with the image of a pilgrim, from Rome, approx. 1960

4.19: Holy water font from Scherpenheuvel, undated

4.20: Blessing sign with an image of Rumi Mevlana (founder of the mystical Order of the Whirling Dervishes) and with a stone to protect against the evil eye, from Konya, 2014

4.21: Music box in the shape of the grotto at Lourdes, undated

4.22: Lourdes grotto from Lourdes, undated

4.23: Key ring with mini Kaaba from Mecca, 2011

4.24: Metal shell with the image of St James (Santiago), undated

4.25: Representation of Rumi Mevlana from Konya, 2014

4.26: Umbrian Cross from Assisi, 2011

4.27: Certificate of pilgrimage to Compostela, 2008

4.28: Pilgrim’s passport from a pilgrimage to Compostela, 2013

4.29 a-b: Two pilgrim’s passports of pilgrimages to Compostela in 2008 and 2011

4.30: Pilgrim’s passport of pilgrimage to Compostela, 2008


4.32: Certificate of pilgrimage to Rome, 2013


4.34 a-c: Pilgrim’s passport and certificate of pilgrimage to Compostela, 2012

4.35: Certificate of pilgrimage to Rome, 2013

4.36: Pilgrim’s passport of pilgrimage to Compostela, 2012

4.37: Permit for Mount Athos, 19814.38: Pilgrim’s passport of pilgrimage

to Compostela, 20134.39: Stamps of pilgrimage to

Compostela (Via de la Plata), 1997

4.40: Certificate of payment for 5 masses from Medjugorje, 2011

4.41: Certificate of attendance from Mount Zion, Jerusalem, 1965


77the return home

4.42 a-b-c: Candles with wind protectors

from Lourdes, undated4.43: Rosary from Lourdes, 20004.44: Candles with wind protectors

from Lourdes, 1991 and 20134.45: Candle from Lourdes, end of

the 1990s4.46: Devotional candle with an

image of Rabbi Meyer, from Jerusalem, 2004

4.47: Two devotional candles with box from Scherpenheuvel, undated

4.48: Havdalah candle with holder (to be lit at the end of Shabbat), from Jerusalem, undated

4.49 a-b: Cup and scent holder from

Mecca, 19934.50: Cup with image of Mecca,

19944.51: Candle from Banneux, 1990s4.52: Silver chandelier (to light a

candle at the beginning of Shabbat), undated

4.53: Drinking cup from Compostela, 2001

4.54: Candle for procession, from Lourdes, 1990s

5.1: Drinking bottle from Mecca, 1993

5.2: Small painting of candlelight procession from Scherpenheuvel, undated

5.3: Small wooden board with the image of the basilica of Scherpenheuvel, undated

5.4: Poster displaying Jerusalem and the text Mizrach (East), from Jerusalem, undated

5.5: Poster displaying Albert and Isabella in front of the tree in Scherpenheuvel, undated

5.6: Decorative mirror with image of the Western Wall, from Jerusalem, undated

5.7: Panoramic photograph of Lourdes, 1988

5.8: Representation of the walled city of Jerusalem with the Holy Mosque, from Jerusalem, 2000

5.9: House blessing sign from Scherpenheuvel, 20th century

5.10: Painting: Esther gives the book to the king, from Jerusalem, undated

5.11: Easter tray from Jerusalem, undated

5.12: Bottle of water from Lourdes, 1990

5.13 a-b: Bottle of water and bottle of ZamZam water from Mecca, 1993 and 2012

5.14: Bottle of water from Lourdes representing Mary, approx. 1970

5.15: Bottle of water from Lourdes representing Mary, undated

5.16: Bottle of spring water with medicinal properties, from Banneux, 1979

5.17 a-b: Two bottles of water from Banneux, 1990s

5.18: Bottle of water from Lourdes, 2010

5.19: Bottle of water with the image of Our Lady of Banneux, 2002

5.20: Bottle of ZamZam water from Mecca, 2014

5.21: Bottle of ZamZam water from Mecca, 2014

5.22: Painting Moses receives the Ten Commandments on Mount Sinai, from Jerusalem, 1989

6.1: Pilgrim’s sweater of church youth work organisation with pins of Compostela and Assisi,


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among others, undated6.2: Head covering from Mecca,

20146.3: Scarf from Mecca, 20146.4: Prayer rug from Mecca, 20146.5 a-b: Scarf with attachment ring,

worn during pilgrimage to Mecca, 2000s

6.6: Set of two white pilgrim’s cloths, worn during pilgrimage to Mecca, 2000s

6.7 a-b: Set of two white pilgrim’s cloths with belt, worn during pilgrimage to Mecca, 2014

6.8: Prayer cloth for a child, from Mecca, 2011

6.9: Headscarf with band for a boy, from Mecca, 2011

6.10: Fluorescent vest worn during pilgrimage to Compostela, 2012

6.11: Pilgrim’s belt from Mecca, approx. 2008

6.12: Head covering from Mecca, 2012

6.13 a-b: Two prayer cloths for girls, from Mecca, 2013

6.14: Yarmulke, 19506.15: Set of fringes for the prayer

scarf from Jerusalem, undated6.16: Bar Mitzvah prayer scarf from

Jerusalem, undated

7.1 a-b-c-d-e: Photo souvenirs of the pilgrimage to Compostela, 2008-2011

7.2 a-b-c-d-e-f-g: Newspaper clippings about the

pilgrimage to Compostela, 2001-2011

7.3 a-b-c-d-e-f: Postcards and prayer cards

from Scherpenheuvel, undated7.4 a-b-c: Photo souvenirs displaying

participants in the trip to Lourdes, 1911, 1920 and 2013

7.5 a-b-c-d-e-f-g: Photographs of Antwerp

bishops, fellow pilgrims to Lourdes, 1979-2010

7.6: Poster of the pilgrimage to Lourdes of the Diocese of Antwerp, 2014

7.7: Anniversary publication of the Flemish diocesan pilgrimage from Antwerp to Lourdes, 1959

7.8 : Group photograph of the pilgrimage of the Health Insurance Fund to Lourdes, 1972

7.9 a-b: Photo souvenirs of the trip to Lourdes, approx. 1950

7.10 a-b-c-d-e-f-g-h-i: Set of 9 picture postcards from

Jerusalem and Bethlehem, among other places, undated

7.11 a-b-c-d-e-f: Set of 5 picture postcards of Hildegard of Bingen, from Eibingen, 2011-2013

7.12 a-b-c-d: Photo souvenirs of the visit to

Mount Athos, 19817.13: Stamps with images of stopping

places for pilgrims in France on the route to Compostela, 2013

7.14: Photo souvenir of the arrival in Compostela, 2012

7.15: Photo souvenir of the cycling trip to Compostela, 1995

7.16 a-b-c: Two commemorative cards and

a prayer card, Diest/Brussels, 1891-1899-1926

7.17-18-19: Photo souvenirs of the visit to

the grave of Mitteler Rebbe in Nizhyn, the well of Baal Shem Tov in Medzhybizh and the


79the return home

mausoleum of Rabbi Levi Yitzchak in Berdychiv (Ukraine), 2010

7.20 a-b-c: Newspaper articles about the

pilgrimage to Compostela and the route travelled, 1995

7.21: Newspaper articles about the World Youth Days in Sydney, 2008


80 Sacred PlaceS

Portrait gallery: PilgrimS todayPilgrimage is a living tradition. Many people from Antwerp undertake pilgrimages to nearby sacred places, such as Scherpenheuvel, or to places further away, such as Lourdes, Mecca or Jerusalem.To many pilgrims, a visit to a sacred place is an emotional and overwhelming experience. What do people from Antwerp experience when they visit a sacred place? Portraits and quotes will clarify this.

Fotografie: Rocio Forero B.


81Portrait gallery

For me the place where the Holy Temple once was (now only the Western Wall remains) is not only the holiest place on earth. It is also the crossroads of worlds, between East and West, North and South, between different religions and between the world up above and down below.

Jerusalem at dusk is impressive. The immense silence falling on the city, the prayers of Jews, Muslims and Christians. The cultural melting pot in the different neighbourhoods gives a universal sense of connection, despite the differences and the conflicts.

mathias h.niyonzima christa damen


82 Sacred PlaceS

Attending celebrations with large crowds creates a bond. The faith that radiates in Lourdes is unique.

gerda van meerbergen

I wanted to see where my Prophet Mohammed (Peace Be Upon Him) is buried. This moved me enormously. When you have been there once, you want to be able to return at any time.

tarik touhafi


83Portrait gallery

The fact that the people praying at the Wailing Wall are mainly Jews makes it a special place for me. I feel more connected to my fellow Jews there than, say, in the streets of the Antwerp Jewish quarter.

david braun

When you arrive in Hacibektas, you immediately feel the peace. You feel love of mankind, beauty and goodness everywhere.

mahmut yilmaz


Sacred PlaceS

maS|museum aan de sTroomanTwerpen

You can find the colophon in the exposition and on our website www.heiligeplaatsenheiligeboeken.be/texts

www.mas.be

+32(0)3 338 44 00


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