Types of works

Text

Genres

Literature > Narrative > Short story

Literature > Autobiographical literature > Diary

Literature > Epistle / Letter

Socio-cultural movements

Antiquity > Roman culture > Empire

Work

Itinerarium ad Loca Sancta by Egeria

Date of production: 381

Types of works

Text

Genres

Literature > Narrative > Short story

Literature > Autobiographical literature > Diary

Literature > Epistle / Letter

Socio-cultural movements

Antiquity > Roman culture > Empire

Works

Itinerarium ad Loca Sancta (selection and commentary by Lourdes Muñoz Montagud)

The text of Egeria has not survived in its entirety, but it is possible to reconstruct the entire journey using the Roman Empire's own road infrastructure, other documented journeys of the period and Valerius' letter.

Egeria departs from some point in the province of Gallaecia, follows the Via Domitia, crossing Aquitaine and the Rhone, and arrives in Constantinople by sea. She then follows the military road through Bitania, Galatia and Cappadocia, continues through Tarsus, Antioch, Sycamina (Haifa) and Nicopolis (Emmaus) until arriving in Jerusalem at Easter in the year 381. From there she goes on excursions that keep her on the road for months at a time. The first departure is to Egypt, the second to Samaria and Galilee. These would be the routes that were supposedly described in the initial and lost part of the codex. The text that has come down to us begins when, on a third outing, Egeria and her companions are about to climb Mount Sinai.

 

Capitulum I

[multa desunt.]

1.-... ostendebantur iuxta scripturas. Interea ambulantes peruenimus ad quendam locum, ubi se[x] tamen montes illi, inter quos ibamus, aperiebant et faciebant uallem infinitam, ingens, planissima et ualde pulchram, et trans uallem apparebat mons sanctus Dei Syna. Hic autem locus, ubi se montes aperiebant, iunctus est cum eo loco, quo sunt memoriae concupiscentiae (cf. Num. 11, 34).

2.- In eo ergo loco cum uenitur, ut tamen commonuerunt deductores sancti illi, qui nobiscum erant, dicentes: «Consuetudo est, ut fiat hic oratio ab his qui ueniunt, quando de eo loco primitus uidetur mons Dei»: sicut et nos fecimus. Habebat autem de eo loco ad montem Dei forsitan quattuor milia totum per ualle illa, quam dixi ingens.

 

 (Much is wanting.}

THE APPROACH TO SINAI

… were pointed out according to the Scriptures. In the meanwhile we came on foot to a certain place where the mountains, through which we were journeying, opened out and formed an infinitely great valley, quite flat and extraordinarily beautiful, and across the valley appeared Sinai, the holy mountain of God. And this place, where the mountains opened out, liesnext to the place where are the graves of lust. Now on reaching that spot, the holy guides who were with us told us, saying : " The custom is that prayer should be made by those who arrive here, when from this place the mount of God is first seen." And this we did. The whole distance from that place to the mount of God was about four miles across the aforesaid great valley.

 

- Text in Latin:

Silviae vel potius Aetheriae peregrinatio (1908). W. Heraeus (ed.). Bibliotheca Augustana, (27-02-2022), <http://www.hs-augsburg.de/~harsch/Chronologia/Lspost04/Egeria/ege_it00.html>

- Text in English:

The pilgrimage of Etheria (1919), M.L. McClure and C. L. Feltoe (ed. and trans.). London: Society for Promoting Christian Knowledge, (27-02-2022), <https://archive.org/details/pilgrimageofethe00mccliala>. PDF here.

 

Information about the work and context of creation

At first, the work was attributed to another pilgrim, Sylvia of Aquitaine, but, in 1903, Marius Férotin claimed Egeria’s authorship, taking into account a letter from Saint Valerio to some monks from El Bierzo.

The work is divided into two parts: in the first, it recounts the journey which, due to the loss of the initial and final pages, begins with the ascent of Mount Sinai in Palestine, continues through Egypt, Syria, Mesopotamia, Asia Minor and is interrupted, when he is back in Constantinople, ( the title, authorship, date, place of origin, the journey from the West and whether he returned to his place of origin are concealed from us); The second details the liturgy of Jerusalem in daily services, on Sundays and during the feasts of Easter and Holy Week.

Egeria does not have a great profane culture because her Latin is popular, with expressions of the spoken language, and she does not quote classical authors, but she incorporates a profound biblical culture. He describes in detail the sacred geography and the miracles of the Loca Sancta in order to verify what he had previously read and thus demonstrate the truth of the biblical texts. He also gives a detailed account of the transport infrastructure: he travelled through the Roman cursus publicus and stayed in the mansio or took advantage of the hospitality of the monasteries. It is possible that she had some kind of official safe-conduct that allowed her to avail herself of military protection in particularly dangerous territories.

Egeria was a woman with strong religious beliefs, which prompted her to make this journey in order to share it with her sisters (sorores) and encourage them to travel.

Ever since Empress Helena and Empress Eutropia, mother and mother-in-law of Emperor Constantine, travelled to Jerusalem to recover and repair the Holy Places, pilgrimages were commonplace for the wealthy classes, including women. Melania the Elder, Paula of Rome or Melania the Younger had biographers who described their journeys, but Egeria's originality lies in the fact that she kept her own diary. Egeria herself writes of the immense satisfaction she felt on meeting the deaconess Martana.

After her, medieval chronicles tell us of the pilgrimage to Compostela by numerous women. In the 12th century, Bona of Pisa made nine pilgrimages to Compostela as a guide for pilgrims, and Gilberga of Flanders carried the original Codex Calistinus from Rome to Santiago. In the 14th century, Brigida of Sweden and Queen Isabella of Portugal travelled. In the 15th century, Margery Kempe visited the main holy places of Christendom. The account of her travels forms an important part of her book, The book of Margery Kempe (c. 1436), considered to be the first autobiography in English. 

Indications

-CUC: Block Classical roots of today's world. Everyday life; Block Continuity of cultural heritage.  Literature, art and science.

-Latin 4th ESO: Block Latin text and translation; Block Legacy and heritage.              

-Latin Baccalaureate: Block The text: comprehension and translation; Block Literary education.

-Universal Literature 1st Baccalaureate: Interpretation of fragments from the Roman period of different genres and themes.

-Spanish Language and Literature ESO: Literary Education Block.

 

 

 

Documents