Of a sort, yes, but not necessarily in a form that would immediately spring to mind today: pilgrimage.

Religious pilgrimage was a major social phenomenon of the medieval period, and one that attracted large numbers of people. Pilgrim destinations - usually the reliquaries of popular saints - were the tourist traps of their day, and could attract tens or even hundreds of thousands of visitors every year. Pilgrims could come from all ranks of society, and usually travelled on foot along well-established pilgrim trails. Chaucer's Canterbury Tales is as much a travelogue of the popular pilgrim route to Canterbury as it is a work of fiction, and its setting and characters would have been very familiar to its contemporary audience, compared to the more esoteric view of religious pilgrimage held by modern post-Enlightenment audiences.

As with modern tourist routes, specialised infrastructure was often established to meet their needs; lodging houses, kitchens, baths and the like, expanded compounds or courtyards at popular destinations and so forth. The popular Abbey of St Denis in France, for example, underwent a significant enlargement in the 12th century to accommodate growing visitor numbers, while it's estimated that by the late 12th century, around 100,000 people were being fed annually by the pilgrim kitchens established in Santiago de la Compostella in Spain, which of course may not account for wealthier pilgrims more capable of sustaining themselves.

Pilgrimages could be small and local, or wide-ranging. In England, popular destinations included relics of St Cuthbert in Durham, St Swithun in Winchester, St Werburgh in Chester and, post-1173, Thomas Becket in Canterbury, who would become internationally renowned. Indeed in 1925, William Finch estimated slightly ambitiously that at its height as many as 100,000 pilgrims travelled anually along the Pilgrim's Way from Winchester to Canterbury, including many from the channel ports. English pilgrims also travelled further afield: as early as the mid-800s, there were clearly enough English pilgrims travelling to Rome that an English Quarter was established in the city. King Ine of Wessex established a Schola Saxonum in the city - now the Chiesa di Santo Spirito in Sassia (Church of the Holy Spirit in the Saxon Quarter) - and the district of Rome is still known as the Borgo - a derivation of the Old English burh denoting an enclosure or walled settlement. King Alfred later supported the same establishment, which had developed a hospital in order to help provide support for English pilgrim numbers.

Securing or establishing a pilgrimage site could be economically or politically important. In the 890s, Æthelræd and Æthelflæd of Mercia launched a military expedition into Danelaw Lincolnshire to capture the relics of St Oswald in Bardney and translate them to Gloucester, although ultimately the priory there wouldn't compete with more prominent Mercian sites in Chester and Lichfield.

Like modern tourist destinations, pilgrim sites also developed a flourishing trade in souvenir merchandise. Pilgrim Badges such as those seen here or here were incredibly popular, and by the high medieval period almost every destination offered its own unique set. Indeed pilgrim badges form a very significant proportion of the high - late medieval metalwork finds record.

Some of the sources for the figures mentioned:

Sorabella, 2011, Pilgrimage in Medieval Europe

Finch, 1925, In Kentish pilgrim land, its ancient roads and shrines

Asser's Vita Ælfredi