DOCSLIB.ORG

Early Pilgrimage Itineraries

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Early Pilgrimage Itineraries Early Pilgrimage Itineraries point of view, either by the pilgrim himself or by another person who heard the pilgrim’s (333–1099) story and took it down in writing; Second, Holy Land descriptions, written in the form of guides for pilgrims; Th ird, short tracts that As a rule, pilgrimage literature in Late Antiq- dryly list holy places and traditions attached uity and the Middle Ages is marked by a deep to them in condensed form. Most of these religious aura, a lack of interest in the present, were anonymous. and casualness about space and time (unless Texts of the fi rst type are the most interest- it is sacred space and sacred time). In the ing, as they tell not only about places but also majority of the descriptions – though not in about their impact on the viewer. In the all – human beings, fauna, and fl ora are virtu- period under discussion, they include Egeria’s ally absent. An exception is the narrative by account of her travels (381–84), written in the the Piacenza pilgrim. Otherwise, the texts form of a letter to a group of Christian women mention only churches, monasteries, chapels, who were nuns or who belonged to some kind priests and monks as though the land were of religious sisterhood, and who had remained solely populated by them. Th ere are a few behind in her homeland; Jerome’s description exceptions to this rule, but they do not change of Paula’s pilgrimage (385–86), included in the overall impression. the obituary letter he wrote to her daughter In late antiquity and the Middle Ages, Itin- Eustochium (letter 108); the pilgrimage of eraria were mainly (although not only) a Peter the Iberian (fi ft h century), included in Western and Latin genre. Although the his biography written by John Rufus; the itin- majority of pilgrims came to the Holy Land erary of the anonymous pilgrim from Pia- from Eastern countries, most of the itinerar- cenza known as Antoninus (c. 570); Adomnán ies and Holy Land descriptions were written of Iona’s, De locis sanctis, based on the pil- in Latin. Our knowledge of Eastern Christian grimage experience of the bishop Arculf; the pilgrimage is derived mainly from other itinerary of Willibald (c. 724–28), written by genres, such as hagiographic works (see also the nun Hugeburc and included in Willibald’s ¤ Hagiography, Local History, Th eology) vita; and the itinerary of the Frankish monk that include short accounts of the hero’s pil- Bernard (c. 870). Some of these texts are writ- grimage. Th is diff erence in literary traditions ten in the form of letters (Egeria, Jerome); between East and West has not yet been suf- others are parts of a fuller biography, in which fi ciently explained. the journey serves a hagiographic aim as an In setting down their travel experience in important chapter in saintly life, for example, writing, pilgrims drew their sacred maps in the travel accounts of Paula, Petrus the Ibe- words. Reading their descriptions chrono- rian, and Willibald. logically enables us to trace changes in these Th e second type of pilgrimage literature – “maps”, fi x dates of churches and monasteries, Holy Land descriptions – includes the account discover traditions that were erased, new ones of the Bordeaux Pilgrim (333); Eucherius’ De that were added, and to learn about the lit- situ Hierusolimae (c. 444–449); Th eodosius’ urgy of the holy places, pilgrimage rituals, De situ Terrae Sanctae (c. 530); Th e Armenian eulogiae and relics, as ways that pilgrims Guide (c. 625); the description of Epiphanius experienced the Holy Land. the Monk (c. 692); and Bede’s De locis sanctis Early pilgrimage literature can be divided (c. 702); while the third type includes the Bre- largely into three types: First, accounts writ- viarius de Hierosolyma (Th e Short Descrip- ten in the fi rst person and from a personal tion of Jerusalem), written c. 530, and the © Koninklijke Brill NV, Leiden, 2009 EMP Also available online – www.brill.nl OOrara LLimor_Earlyimor_Early PilgrimagePilgrimage Itine1Itine1 1 99/26/2009/26/2009 10:13:2110:13:21 AMAM early pilgrimage itineraries (–) 2 Commemoratorium de casis dei, a report on Adomnán’s and Hugeburc’s works, the fi rst Christians and Christian institutions in Jeru- pilgrimage accounts that were written aft er salem and other places, probably written for the Arab conquest of the Holy Land, are Charlemagne in 808. exceptional within the itineraria genre since Th e description of the Bordeaux Pilgrim is they are not written in the fi rst person and do in fact the fi rst surviving Christian account of not report the events of the journey fi rsthand pilgrimage, and is considered the inaugura- but are written by a person who had not made tion of the genre. While full of very important the trip but heard of it from the returned pil- information on the transition of Jerusalem to grim. Th e itinerary as we have it today is the a Christian city, the text is dry and is devoid outcome of cooperation between the traveler of any real voice, unlike the letter Egeria wrote and the writer to whom the story was told. to her “beloved sisters”, which is an itinerary Adomnán describes how he wrote De locis per se. Egeria’s letter contains an accurate sanctis: Arculf “diligently” described his expe- description of her travels as well as a detailed riences for Adomnán, who recorded them on account of the Jerusalem liturgy. She describes tablets and later wrote up his notes as a brief her travels in precise language that repro- work on parchment. For the learned abbot duced the experience of traveling through Adomnán, who read extensively about the writing. holy places in books, Arculf’s main impor- Jerome’s letter to Eustochium describes a tance was that he saw the places “with his own pilgrimage that he made together with Paula, eyes.” Indeed, the text is a treasure of infor- and in spite of the spiritual and intellectual mation about sacred traditions and sacred emphasis of his tour, this part of the letter, buildings. together with Letter 46 to Marcella (attrib- As for Willibald, the story of his pilgrimage uted to Paula and Eustochium), remains among is part of his biography, written by his relative, the most important examples of early pil- the young nun Hugeburc. Th e chapters that grimage narrative. Pilgrimage is described in describe the pilgrimage stand out within the these letters as both an emotional experience framework of the biography. While all the and a means for gaining a deeper understand- other chapters are phrased in fl orid, convo- ing of the Scriptures. Th e texts written by luted language, the travel story is written in Egeria and Jerome describe journeys that use simple, direct Latin, and it is clear that this the Bible as a guide. Egeria read the Bible in a part was left almost untouched and unedited, historical, literal sense, while Jerome looked Hugeburc leaving everything as Willibald for allegorical interpretations and for etymo- told it. According to Hugeburc, the account logical meanings, but for both, the pilgrimage of Willibald’s pilgrimage was committed to to the Holy Land was a “textual pilgrimage,” a writing in June 778, some fi ft y years aft er it pilgrimage to the Land of the Text. took place and told in the presence of wit- As against the biblical-textual interest of nesses, a unique testimony to the transition Egeria and Jerome, the Piacenza pilgrim took from oral transmission to written text. special interest in the exotic and the excep- Pilgrimage literature served as ¤ guide- tional, and listed many marvels and miracles books for travelers. Several texts note dis- he saw in the Holy Land, especially plants and tances and information about the location of objects with curative powers. He returned to stations (mansiones), post-stables (mutatio- his hometown Piacenza with a bag fi lled with nes), guards, and other details. A few also eulogiae – relics and souvenirs. All of them include graphic maps. At the beginning of the were said to have wondrous virtues, and are fourth century, Eusebius of Caesarea wrote recorded in his text, which itself becomes a his Onomasticon, a small book that included catalogue of miracle-working items and of Hebrew place names translated into Greek local pilgrimage customs, a faithful descrip- and arranged according to the books of the tion of the pilgrim’s experience. Bible, a map of Judaea, a plan of Jerusalem OOrara LLimor_Earlyimor_Early PilgrimagePilgrimage Itine2Itine2 2 99/26/2009/26/2009 10:13:2110:13:21 AMAM 3 early pilgrimage itineraries (–) and the Temple, and the distances between women who made their way to the biblical the various places (only the book of place holy places. Th e birth of the genre is con- names has survived). Travelers used such nected to women, either as authors, like Ege- maps and the information on stations and ria, or as protagonists, like Paula. Letter 46, hospices on the road. A list of this sort com- probably written in 386 and addressed to a prises the main part of Th e Bordeaux Pilgrim’s Roman lady, Marcella, a friend who had account. Egeria tells us about the security stayed behind in Rome, has been ascribed to arrangements in the Roman Empire, while Paula and Eustochium, yet most scholars Th eodosius specifi es exact distances from today believe that it was written by Jerome one place to another, and his text seems to himself. Th e gender of the Bordeaux pilgrim refl ect maps that he had in his possession.
Load more

Recommended publications
  • In the 5Th Century, a Pilgrim Named Egeria Traveled from Spain to What Is Now Istanbul, and on to Jerusalem
    Palm Sunday All Saints, East Lansing April 5, 2020 (during covid-19 pandemic) + In the 5th century, a pilgrim named Egeria traveled from Spain to what is now Istanbul, and on to Jerusalem. She was probably a nun from a wealthy family or perhaps the patron of a convent in Spain and she wrote back to her sisters a long narrative about all her travels to the holy sites mentioned in the Bible and preserved as places of prayer. One of the most fascinating sections of her travel log is about her experiences in Jerusalem during Holy Week. the things that we traditionally do in this week are practices that Christians have observed for more than fifteen hundred years. They are customs that Egeria knew from her convent in Spain and then saw lived out again in Jerusalem. She marvels at the similarity between the traditions that she knew in Spain and those that are kept in Jerusalem. She writes that on the Sunday that begins Holy Week, …The passage from the Gospel is read, where the children, carrying branches and palms, met the Lord, saying; ‘Blessed is He that comes in the name of the Lord,’ and the bishop immediately rises, and all the people with him, and they all go on foot from the top of the Mount of Olives, all the people going before him with hymns and antiphons, answering one to another: “Blessed is He that comes in the name of the Lord.’ 1 And all the children in the neighborhood, even those who are too young to walk, are carried by their parents on their shoulders, all of them carrying branches, some of palms and some of olives, and so the bishop is escorted in the same manner as the Lord was of old.
    [Show full text]
  • Landscape As Cartography in Early Christian Pilgrimage Narratives* Blake Leyerle
    Journal of the American Academy of Religion LXIV/1 AAR Landscape as Cartography in Early Christian Pilgrimage Narratives* Blake Leyerle v_>OMPARED TO OTHER ancient travel literature, early accounts of Christian pilgrimage are strikingly spare. Our first record comes to us from an anonymous traveler in the early fourth century but here the land and its inhabitants, both presumably so exotic, remain as faceless as the traveler. Towards the end of the same century Egerias account shows a greater expansiveness on these matters but still has intriguing silences; while fulsome in expressing pleasure m what she sees, her enthusiasm stops short of any literary depiction of these sights. Jeromes letters, writ­ ten at about the same time, describing the land of Palestine as well as the holy travels of his friend Paula, do direct our attention to the landscape but in a highly stylized way For Jerome, scenery speaks of religious rather than geological formation. By the end of the sixth century, how­ ever, when another anonymous pilgrim traveled to the Holy Land, local fauna, flora, and even matters of ethnography are all of exuberant interest. Why is this? While this question may seem too impressionistic, too insignificant— or perhaps even too obvious—to ask, doing so brings real rewards. Like Blake Leyerle is Assistant Professor of Early Christian History in the Theology Department at the Uni­ versity of Notre Dame, Notre Dame, IN 46556 * Portions of this paper were presented at the annual meeting of the North American Patnstics Soci­ ety, Loyola
    [Show full text]
  • Abbatial Jerusalem: Reformed Monastic Ideas by the Third Crusade in the Sermons of Garnerius of Rochefort and Adam the Scot
    Quidditas Volume 38 Article 5 2017 “Dwellers in Shadows” & Abbatial Jerusalem: Reformed Monastic Ideas by the Third Crusade in the Sermons of Garnerius of Rochefort and Adam the Scot Todd P. Upton Denver, Colorado Follow this and additional works at: https://scholarsarchive.byu.edu/rmmra Part of the Comparative Literature Commons, History Commons, Philosophy Commons, and the Renaissance Studies Commons Recommended Citation Upton, Todd P. (2017) "“Dwellers in Shadows” & Abbatial Jerusalem: Reformed Monastic Ideas by the Third Crusade in the Sermons of Garnerius of Rochefort and Adam the Scot," Quidditas: Vol. 38 , Article 5. Available at: https://scholarsarchive.byu.edu/rmmra/vol38/iss1/5 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Quidditas by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Quidditas 38 (2017) 37 “Dwellers in Shadows” & Abbatial Jerusalem: Reformed Monastic Ideas by the Third Crusade in the Sermons of Garnerius of Rochefort and Adam the Scot Todd P. Upton Denver, Colorado In the crusading era of the Twelfth Century, a majority of Latin sermons presented Jerusalem as a visio pacis (“vision of peace”) that maintained an original characterization of the city made by Pope Urban II’s 1095 sermon at Clermont that launched the First Crusade. This essay dem- onstrates significant ways in which Garnerius of Rochefort and Adam the Scot transformed that visio pacis by the end of the twelfth century. For Garnerius (d. 1215)—a bishop at Langres (in northeastern France) from 1193 who wrote against the Amaurian pantheistic heresy, and died at Clairvaux—the traditional Augustinian visio spiritualis of Jerusalem was reversed, in that Garnerius saw not a celestial or even idealized earthly city, but a physical Jerusalem whose “dwellers in shadows” were practic- ing abominations in the eyes of the Lord.
    [Show full text]
  • A Pilgrimage in Europe and America, Leading to the Discovery of the Sources of the Mississippi and Bloody River; with a Descript
    Library of Congress A pilgrimage in Europe and America, leading to the discovery of the sources of the Mississippi and Bloody River; with a description of the whole course of the former, and of the Ohio. By J.C. Volume 2 2 1108 3614 A PILGRIMAGE IN EUROPE AND AMERICA, LEADING TO THE DISCOVERY OF THE SOURCES OF THE MISSISSIPPI AND BLOODY RIVER; WITH A DESCRIPTION OF THE WHOLE COURSE OF THE FORMER, AND OF THE OHIO. cQiacomo Constantinos BY J. C. BELTRAMI, ESQ. FORMERLY JUDGE OF A ROYAL COURT IN THE EX-KINGDOM OF ITALY. IN TWO VOLUMES. VOL. II. LC LIBRARY OF CONGRESS CITY OF WASHINGTON LONDON: PRINTED FOR HUNT AND CLARKE, YORK STREET, COVENT GARDEN. 1828. F597 .846 F597 .B46 LETTER X. A pilgrimage in Europe and America, leading to the discovery of the sources of the Mississippi and Bloody River; with a description of the whole course of the former, and of the Ohio. By J.C. Volume 2 http://www.loc.gov/resource/lhbtn.1595b Library of Congress Philadelphia, February 28 th, 1823. Where shall I begin, my dear Madam? Where I ought to end,—with myself; for you are impatient to hear what is become of me. I know your friendship, and anticipate its wishes. I am now in America. My hand-writing ought to convince you that I am alive; but, since a very reverend father has made the dead write letters, it is become necessary to explain whether one is still in the land of the living, and particularly when one writes from another world, and has been many times near the gates of eternity.
    [Show full text]
  • The Art, Science, and Technology of Medieval Travel
    THE ART, SCIENCE, AND TECHNOLOGY OF MEDIEVAL TRAVEL AVISTA Studies in the History of Medieval Technology, Science, and Art is a series produced by AVISTA (The Association Villard de Honnecourt for Interdisciplinary Study of Medieval Technology, Science, and Art), and published by Ashgate. The aim of the series is to promote the cross-disciplinary objectives of AVISTA by publishing in the areas of the history of science, technology, architecture, and art. The society takes its name from Villard (Wilars) de Honnecourt, an elusive persona of the 13th century whose autograph portfolio contains a variety of fascinating drawings and descriptions of both the fine and mechanical arts. www.avista.org AVISTA President, 2004–present Robert Bork Volume Editors Robert Bork and Andrea Kann AVISTA Studies in the History of Medieval Technology, Science and Art Volume 6 The Art, Science, and Technology of Medieval Travel Edited by ROBERT BORK and ANDREA KANN © Robert Bork and Andrea Kann 2008 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise without the prior permission of the publisher. Robert Bork and Andrea Kann have asserted their moral right under the Copyright, Designs and Patents Act, 1988, to be identified as the editors of this work. Published by Ashgate Publishing Limited Ashgate Publishing Company Gower House Suite 420 Croft Road 101 Cherry Street Aldershot Burlington, VT 05401-4405 Hampshire GU11 3HR USA England www.ashgate.com British Library Cataloguing in Publication Data The Art, Science, and Technology of Medieval Travel.
    [Show full text]
  • John of Damascus and the Consolidation of Classical Christian Demonology
    Marquette University e-Publications@Marquette Dissertations, Theses, and Professional Dissertations (1934 -) Projects Imagining Demons in Post-Byzantine Jerusalem: John of Damascus and the Consolidation of Classical Christian Demonology Nathaniel Ogden Kidd Marquette University Follow this and additional works at: https://epublications.marquette.edu/dissertations_mu Part of the Religion Commons Recommended Citation Kidd, Nathaniel Ogden, "Imagining Demons in Post-Byzantine Jerusalem: John of Damascus and the Consolidation of Classical Christian Demonology" (2018). Dissertations (1934 -). 839. https://epublications.marquette.edu/dissertations_mu/839 IMAGINING DEMONS IN POST-BYZANTINE JERUSALEM: JOHN OF DAMASCUS AND THE CONSOLIDATION OF CLASSICAL CHRISTIAN DEMONOLOGY by The Rev. Nathaniel Ogden Kidd, B.A., M.Div A Dissertation submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Milwaukee, Wisconsin December, 2018 ABSTRACT IMAGINING DEMONS IN POST-BYZANTINE JERUSALEM: JOHN OF DAMASCUS AND THE CONSOLIDATION OF CLASSICAL CHRISTIAN DEMONOLOGY The Rev. Nathaniel Ogden Kidd, B.A., M.Div Marquette University, 2018 This dissertation traces the consolidation of a classical Christian framework for demonology in the theological corpus of John of Damascus (c. 675 – c. 750), an eighth century Greek theologian writing in Jerusalem. When the Damascene sat down to write, I argue, there was a great variety of demonological options available to him, both in the depth of the Christian tradition, and in the ambient local imagination. John’s genius lies first in what he chose not to include, but second in his ability to synthesize a minimalistic demonology out of a complex body of material and integrate it into a broader theological system.
    [Show full text]
  • The Relationship Between the Topographical Mosaics of Provincia Arabia and the Madaba Mosaic Map
    THE RELATIONSHIP BETWEEN THE TOPOGRAPHICAL MOSAICS OF PROVINCIA ARABIA AND THE MADABA MOSAIC MAP Jennifer Maria Turner, School of Humanities, Discipline of Classics of the University of Adelaide, submitted for the degree of Master of Arts, May 2010 INTRODUCTION Background and context In Provincia Arabia between the sixth and eighth centuries, we encounter a series of topographical floor mosaics in the churches of various towns: Madaba, Umm al-Rasas, Ma„in, Gerasa, Khirbat al-Mukhayyat, and Khirbat al-Samra. These mosaics all contain depictions of localities using a range of architectonic motifs and in a variety of compositions. Interestingly then, in the same period and region, there is a mosaic from Madaba which also contains these elements. However, unlike the other mosaics, the Madaba Map shows the cartographical relationships between these localities in the form of map. It is pertinent to ask here what is meant by the term „map‟ in the late Roman and Byzantine-Umayyad periods with which this thesis is concerned. A map is defined as a portrayal of the patterns and forms of a particular landscape, which uses symbols to depict topographical elements rather than renderings of their actual appearance. In a map, symbols are also used to depict more than the landscape contains in reality.1 An example of this latter point is the Biblical captions found in the Madaba Map. Through these captions, the Madaba Map portrays the Biblical landscape as well as the physical geographical landscape.2 In this thesis, the „assemblage‟ refers to the ten topographical mosaics and the Madaba Map, whereas the „corpus‟ only refers to the ten topographical mosaics.
    [Show full text]
  • Columbus Discovers Paradise I65 6 "Inward Feeling": Ralegh and the Penetration of the Interior 2II
    The Witness./" and. the Other World ~ Exotic European Travel Writing, 400-I 6oo MARY B. CAMPBELL _;;~ .; .. ,; Cornell University Press Ithaca and London A "zone map" of the world as known to Europe for most of the Middle Ages. From a printed edition of Macrobius's De somnio Scipionis expositio. Paris, 1519. Courtesy of the John Carter Brown Library at Brown University. Cornell University Press gratefully acknowledges a grant from the Andrew W. Mellon Foundation that aided in bringing this book to publication. Copyright© 1988 by Cornell University All rights reserved. Except for brief quotations in a review, this book, or parts thereof, must not be reproduced in any form without permission in writing from the publisher. For information, address Cornell University Press, 124 Roberts Place, Ithaca, New York 14850. First published 1988 by Cornell University Press. International Standard Book Number o-8014-2137-3 Library of Congress Catalog Card Number 88-47720 Printed in the United States of America Librarians: Library of Congress cataloging information appears on the last page of the book. The paper in this book is acid-free and meets the guidelines for permanence and durability of the Committee on Production Guidelines for Book Longevity of the Council on Library Resources . _;.., .:'··, Contents Acknowledgments ix Introduction I PART ONE: THE EAST I The Scriptural East: Egeria, Arculf, and the Written Pilgrimage IS 2 The Fabulous East: "Wonder Books" and Grotesque Facts 47 3 The Utter East: Merchant and Missionary Travels during the "Mongol
    [Show full text]
  • The Column of Constantine at Constantinople: a Cultural History (330-1453 C.E.)
    City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 9-2017 The Column of Constantine at Constantinople: A Cultural History (330-1453 C.E.) Carey Thompson Wells The Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/2213 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] THE COLUMN OF CONSTANTINE AT CONSTANTINOPLE: A CULTURAL HISTORY (330-1453 C.E.) BY CAREY THOMPSON WELLS A master’s thesis submitted to the Graduate Faculty in Liberal Studies in partial fulfillment of the requirements for the degree of Master of Arts, The City University of New York 2017 © 2017 CAREY THOMPSON WELLS All Rights Reserved ii The Column of Constantine at Constantinople: A Cultural History (330-1453 C.E.) By Carey Thompson Wells This manuscript has been read and accepted for the Graduate Faculty in Liberal Studies in satisfaction of the thesis requirement for the degree in Master of Arts. _______________________ _____________________________ Date Dr. Eric Ivison Thesis Advisor _______________________ _____________________________ Date Dr. Elizabeth Macaulay-Lewis Executive Officer THE CITY UNIVERSITY OF NEW YORK iii Abstract The Column of Constantine at Constantinople A Cultural History (330-1453 C.E.) By Carey Thompson Wells Advisor: Dr. Eric Ivison This thesis discusses the cultural history of the Column of Constantine at Constantinople, exploring its changing function and meaning from Late Antiquity to the end of the Byzantine era.
    [Show full text]
  • Pilgrimage to Jerusalem. (Byzanz Zwischen Orient Und Okzident 19
    Rangar Cline Water and Proof in Early Christian Pilgrimage Narratives Susan Weingarten, in a study of the Bordeaux Pilgrim, noted texts’ use of water as evidence of authenticity. The narrative the signifcant number of springs and wells that the pilgrim sections of the Bordeaux Pilgrim’s account of his journey discusses. She counted ffteen mentions of water sources in begin and end with water – starting with Cornelius the cen- the brief narrative section (ca. 130 lines) 1. She noted that turion’s bath at Caesarea and concluding with the baptismal water sources would have been of importance to any trave- spring at Bethsur and the well at Terebinthus 2. The shift in ler in the region and that the Roman world contained many genre from bare-bones itinerary to more detailed description healing springs and other water sources credited with magical is signaled a Caesarea with the note, »At Caesarea is the bath and fertilizing powers, suggesting that the Bordeaux Pilgrim’s [balneus] of Cornelius the Centurion« 3 and a line later, »At preoccupation with water should be seen in that context. I’d the third milestone [from Caesarea] is Mt. Syna, where there like to push Weingarten’s point a bit further on the function is a spring [fons], in which a woman who washes becomes of springs and water sources in the Bordeaux Pilgrim and pregnant« 4. Thus, his description of Palestine begins with suggest that water sources in his narrative, and likely in his the remains of a bath, perhaps understood to be the loca- actual experience of the Holy Land, served to authenticate tion of Cornelius’ baptism, a potentially still-functional water the sites he visited.
    [Show full text]
  • Pilgrimage to Jerusalem. (Byzanz Zwischen Orient Und Okzident 19 (Mainz 2020))
    Claudia Rapp From the Holy City to the Holy Mountain: The Movement of Monks and Manuscripts to the Sinai The Holy City Jerusalem and the Holy Mountain in the South- stopped at 22 stations that were placed, on average, 20 miles ern Sinai are both evocative concepts as well as geographical apart. A second option was the route taken by the Piacenza realities. Although ca. 500 km apart, they were similar Sehn­ Pilgrim who travelled in the 550s. Taking the southeastern suchts­orte –­ places where one longs to be – for Christian inland route via Elusa, and then via Aila to the eastern side pilgrims, the former associated with the New Covenant in of the peninsula, he made the journey from Jerusalem to Mt. Christ, the latter with the Old Covenant of Moses 1. This Sinai in 18 days 3. Traders, monks and pilgrims that set out close nexus between Jerusalem and the Sinai is the focus of from Jerusalem could also use yet another option to reach the following investigation that aims to establish a plausible Aila, via the Negev, also with 18 stations, from where they context for the movement of manuscripts from Jerusalem continued along the eastern side of the peninsula. and it surrounding monasteries, including Mar Saba, to the The people who travelled the eastern route on the Sinai Monastery in the Sinai, by suggesting that is was particularly peninsula that leads from Aila through the Wadi Haggag to the travel of monks – and more particularly, book-carrying the site that was fortifed and adorned with a large basilica by monks – that connected the two sites.
    [Show full text]
  • Revival and Resurgence in Christian History Kate
    REVIVAL AND RESURGENCE IN CHRISTIAN HISTORY PAPERS READ AT THE 2006 SUMMER MEETING AND THE 2007 WINTER MEETING OF THE ECCLESIASTICAL HISTORY SOCIETY EDITED BY KATE COOPER AND JEREMY GREGORY PUBLISHED FOR THE ECCLESIASTICAL HISTORY SOCIETY BY THE BOYDELL PRESS 2008 REVIVING THE MEMORY OF THE APOSTLES: APOCRYPHAL TRADITION AND TRAVEL LITERATURE IN LATE ANTIQUITY by SCOTT FITZGERALD JOHNSON N this essay I aim to consider the association of place with apostolic personae.^ The imaginative worlds generated between the time of Ithe apostles in the first century and the rise of the medieval Chris­ tian world in the seventh and eighth centuries can be seen as an integral part of what we now label late antiquity'.^ The period of late antiquity, roughly from 300 to 600 AD (from Constantine to Mohammed), is substantively a period of consolidation and reorientation: knowledge from the ancient Greco-Roman civilizations was queried, repackaged, and disseminated; classical literature was copied, commented upon, and imitated; Roman law was collected, rearranged, and declared authorita­ tive? What has been less studied in this period is the reception of the apostolic world as a realm of knowledge in its own right. The theme of revival offers a valuable framework in which to consider this resurgence of devotion. The awakening of historical interest in the apostles and their geographical associations can be linked to the advent of the Christian pilgrimage movement. This movement, beginning in earnest in the early fourth century, appropriated classical genres of writing, such as the itinerarium and the periplous, for the purposes of describing the topography of the Holy Land and other 1 This essay takes inspiration from treatments by Peter Brown in The Making of Late An­ tiquity (Cambridge, MA, 1978), esp.
    [Show full text]