In Late Antiquity and in Byzantium travelling simply for pleasure was unheard of; journeys always had a purpose, and depended on the time of year, means of transport, time, place and travellers’ financial means. During Late Antiquity, when the Byzantine Empire was very strong and both land and sea routes were open and safe, travel destinations were not limited to the Mediterranean, but extended eastwards as far as China, India and Ceylon, south to Ethiopia and north to the Black Sea. However, after the 7^th century people rarely travelled to exotic places, e.g. beyond Kiev, Alexandria or Baghdad, except when on special missions organized to foreign countries, such as the mission to Moravia in Central Europe undertaken by brothers Cyril and Methodius . In late Byzantium Emperor Manuel II Palaeologus and his close associates got as far as England, while a daring and adventurous trader named Lascaris Cananus reached Scandinavia, the Baltic countries and Iceland. Throughout the Middle Ages the state capital of Constantinople and the Holy Land remained the most common destinations.

Land and sea journeys were often made by traders buying, transporting and selling products and raw materials. Just as frequent were the movements of sailors, soldiers and diplomats or government officials on special missions. Yet travels for religious purposes were the most common: as early as the 4th century many pilgrims left the far reaches of the empire for Rome and the Holy Land, while others visited churches, monasteries and sacred sites associated with miraculous saints in search of a cure. Constantinople was the most famed destination, arousing the interest of Byzantines and foreigners throughout the Middles Ages.

Journeys for educational or cultural purposes were less frequent; in the early centuries many people went to study in the schools of Antioch, Beirut, Alexandria and Athens, but in middle and late Byzantium the majority chose Constantinople.

There were of course forced mass migrations due to difficult circumstances, such as exile, enemy invasions, wars, epidemics, etc.

One special category consisted of journeys made by clerics of all ranks, who went on pilgrimages or in search of a place for spiritual contemplation.

Sea travel was preferred due to greater speed. There were no passenger ships operating regular services to specific locations. Those wishing to travel headed for a port and either found a ship to take them where they wanted, if they could afford to charter it for their own convenience, or found a trading ship that could get them to the same destination.  The fare depended both on the distance covered and on the captain’s demands, so unwary travellers could be tricked into paying more. Although people carried papers (official document confirming their identity) and money, it remains unclear how and where they kept them during the voyage. Ship type and weather conditions determined how long journeys took; the average distance covered within a day could vary from 30 to 50 kilometres (the journey from Crete to Piraeus would have taken 7 days!), though there were faster ships. Voyages were made longer by the need to call in at intermediate ports to take on water and food and make necessary repairs.

On land routes travellers usually went on foot, as they seldom had quadrupeds - mules, donkeys or camels were mainly used to carry large loads. Carts were even rarer, and horses and carriages were reserved for army officers and officials on state business. There are few references to litters carried by slaves, though it is said that a very rich noble woman named Daniilis once travelled from Patras to Constantinople in that way. Rafts or boats were used to ferry people over to the opposite bank of rivers and lakes. Though not very comfortable, travelling by boat was definitely faster and more convenient, especially in summertime. The roads were in most cases broad and paved with slabs, with columns (milestones) at regular intervals giving the distance to the nearest town. Along the route there were public inns where a traveller could spend the night, as well as basic staging posts where state employees could change horses. Well-off people stayed at the state inns, which were regarded as safer, while the poorer stayed in private dwellings (hostels). Rather than rooms, these often had dormitories and courtyards where people stayed next to their animals. Hostels were rather dangerous and had a bad name, whereas hotels were in most cases run by the Church and offered additional health services free of charge. In Leo the Wise’s Book of the Eparch we learn that the hostels with warehouses (mitata) in Constantinople were mainly stayed in by foreign merchants, most of whom were Syrian cloth merchants.

Travelling involved many risks. On board ship there was always the threat of rough seas and shipwreck, and the ever-present danger of travellers falling victim to piracy and being taken prisoner. Those on land were at risk from thieves and crooks lurking on public roads for their victims, so people usually travelled in groups to protect each other. A local guide familiar with the area being crossed was considered essential, especially if it had a bad reputation. Locals also provided additional protection as guards at dangerous points along the way. Furthermore, in the early years of the empire attacks by wild animals such as lions, snakes and bears were not unheard of.

Journeys were regarded as life experiences for travellers; more than a few decided to record their experiences and adventures, describing the places and people they met, the miracles and healings they witnessed, the living conditions of residents in other areas or the difficult moments they experienced in captivity. There were also travel books giving details of various destinations, such as how far each one was from the nearest towns and what it traded in – information mainly of use to merchants. Additional information on travels is to be found in the accounts of saints’ lives. All of these travel books are invaluable sources on the culture of the time.