The Dominican Theologian, Felix Fabri set out on his second “wandering” toward the Holy Land of Jerusalem in 1483. The travel narrative, written after the pilgrimage concluded, describes not only Fabri’s trip, but also the extensive preparation that led up to his travels. The pilgrimage detailed in this account is of Fabri’s second trip to the Holy Land, an unusual situation for friars at the time. Fabri feels as if he did not truly experience his first trip, describing it as “shrouded in a dark mist, as though I had beheld them in a dream” so his knowledge and memory of that time is confused and impersonal (Fabri 4). Therefore, for Fabri’s second pilgrimage he aims to record and remember the details of this great personal experience. Not only for his own memory, but also to transmit the knowledge to members of his German convent (Fabri ch.1).
The second journey begins in Ulm, Germany on April 14th, 1483 exactly 2 years after the first. He travels through southern Germany to modern-day Austria, and Northern Italy. One week into the journey, Fabri and his group of travelers arrive in Botzen – now modern day Bolzano, Italy. While the group only stays in Botzen for one night, the small town is in ruins due to a recent fire. The terrain on the descent into Botzen has improved – what was previously rock and narrow with steep cliffs and deep valleys has been evened out due to the Duke (Fabri ch.1). Fabri remains grateful for the ease in travel, but otherwise uninterested in reports of terrain and travel conditions. He does however care about the newly implemented toll-system – a marker of modernity and the increased popularity of travel between his two pilgrimages.
As Fabri and his crew arrive in Botzen, they remark on the fire’s destruction to the whole town save for monasteries and churches. This fact prompts Fabri’s religious theorizing and he emphasizes the sanctity and importance of Christianity. He describes the fire throughout the town as the “vengeance of heaven” and praises the unwavering dedication of the monks to prevent the fire from damaging the monastery. While Fabri esteems the monks of Botzen, he uses their dedication in opposition to the townspeople. He describes them as “sinful, given to drunkenness, luxury, and pride beyond measure” (Fabri ch.1). Fabri uses the fire to reinforce his religious beliefs and uplift the superiority of Christianity. While he remarks on other cultural aspects, the food is good and the cost of living low, his main concern is the practice and implementation of religion. He blames the impurity of the citizens on an “unwholesome air” that infects the population with a continuous fever (Fabri ch.1). By describing the citizens as impure and ill, he further emphasizes the contrast between the esteemed religious community and the common townspeople.
Although Fabri’s stay in Botzen was brief, it provides a beginning glimpse into his values and biases as a traveller. Fabri is most concerned with the sanctity of religion, especially Christianity as it is practiced throughout Europe. While he comments briefly on important aspects of travel such as terrain, lodging, food, and commerce – he is most concerned with the social implications and divisions based on religion. Although Fabri mentions shifting political powers from German to Italian jurisdiction, he is widely unconcerned with these political implications. Fabri’s unique perspective as a repeat pilgrim allows the differences he showcases to illuminate recent political and social shifts for the reader. However, as the author of this travel narrative he is mainly concerned with the implementation and practice of Christianity through his travels.