A year before the Jubilee of 1350, the Swedish noblewoman Birgitta Birgersdotter left her home country for Rome never to return. After having become a widow in her mid-forties, Birgitta had converted to a religious life. The past three years before setting off on her Roman pilgrimage, she had been a lay affiliate of the Cistercian monastery of Alvastra, where she had gained the support of the prior Petrus Olavi. In this paper I shall argue that the city of Rome plays a significant role, both for Birgitta and for Prior Peter, who among others would later campaign for her sanctity, in transforming her from a mulier religiosainto a mulier sancta. It was during the period of more than two decades that Birgitta’s lived in Rome that the Liber coelestis Revelacionum, which would soon represent her primary claim to sanctity,took shape. By analysing the Revelacionesand the proceedings from Birgitta’s canonization process, initiated in Italy immediately after her death in Rome in 1373, I shall demonstrate that the sacred topography of the city, its concrete buildings, relics and artworks, not only provides the contents, protagonists and the mise-en-scène of a number of Birgitta’s visions, but her physical presence at the specific Roman shrines is also employed by her supporters as an effective argument in favour of her sanctity.