A different vein of theoretical thought made a statement about the close connection that exists between pilgrimage to holy sites in the past and contemporary tourism (Kaplan and Bar-on, 1991). This is a link that must be understood as a basis for further research. Such superficial relationships between tourists and pilgrims have been acknowledged for several decades by medieval scholars and by tourism historians (Smith, 1992) and have been a subject of further research in recent years (Vukoniâ€™c, 1996). In its current usage, the term â€˜pilgrimageâ€™ connotes a religious journey, but its Latin derivation from peregrinus allows broader interpretations, including foreigner, wanderer, exile, and traveller, as well as newcomer and stranger. The term â€˜touristâ€™ also has Latin origins, from tornus â€“ an individual who makes a circuitous journey, usually for pleasure, and returns to the starting point. The contemporary use of the terms, identifying the â€˜pilgrimâ€™ as a religious traveller and the â€˜touristâ€™ as a vacationer, is a culturally constructed polarity that veils the motives of the travellers (Smith, 1992). The nature of the â€˜tourist experienceâ€™ has received a lot of attention tourism research (Turner and Turner 1969, 1978; MacCannell, 1973; Cohen, 1979, 1992).MacCannell (1973) was the first to claim that it is a quest for the authentic, and that it presents the pilgrimage of modern man: the tourist is perceived as a pilgrim in the current modern secular world. Tourism has been defined as an activity dependent on three operative elements: discretionary income, leisure time and social sanctions permissive of travel. Pilgrimage also requires these elements (Smith, 1989). The Turners have claimed that a tourist is half a pilgrim, if a pilgrim is half a tourist (Turner and Turner, 1978). Others such as Graburn (1989) link tourism to the pleasure periphery and describe tourism as a â€˜sacred journeyâ€™ in which the individual escapes from the secular everyday world to the land of play.