* The door
* Sunday Vigil
(adapted from the book Egeria's Travels by John Wilkinson)
Egeria's Travels was lost for seven hundred years. And when, in the late
nineteenth century, a manuscript copy was found in Italy, it proved to be only
the middle of the book. No doubt the name of the pilgrim and some clue about
her date would have appeared either at the beginning or the end, but, since
both are missing, we are left to rely on our own ingenuity. Plenty of guesses
have been made, but at present it seems most likely that the pilgrim was called
Egeria and that she visited the East between AD 381 and 384.
The bishop who met Egeria at Edessa was impressed by the fact that she had come
"right from the other end of the earth" and she herself compares the colour of
the Red Sea with that of the "Ocean". It is therefore safe to assume that her
home country, and that of the beloved sisters for whom she wrote, was on some
Atlantic coast. She may have been a Gaul from Aquitaine, or a Spaniard from
Galicia. But equally she may have come from some other westem province of the
A byzantine Christian lamp with inscription
There are teasing gaps in our knowledge about Egeria. But what we have of her
text - possibly about a third - is enough to give a vivid idea of her
personality and enthusiasms. She is an eager tourist with plenty of time at her
disposal and, as she herself says, of unbounded curiosity. So it goes without
saying that her book is full of enthusiastic comments on views (vast),
buildings (famous), mountains (steep), and plains (fertile). But this traveller
is decidedly Christian, and the things which interest her most are those which
have to do with her understanding of the faith.
Apart from her overriding eagerness to record the special characteristics of
the East, its paragon monks, its holy places, and its model liturgy, she is on
the look-out for every detail which will help her and her sisters to keep
abreast of modem developments.
So she is delighted when the Bishop of Edessa gives her a manuscript of the
Letter of Abgar, since she rightly suspects that it is different from the text
they have at home And she picks up all the details she can which will enable
her sisters to picture what they read in the Bible: thus you cannot see the
summit of Sinai till you are well up it, and this must surely have been
intended by God. This is a "marvel" which makes a considerable impression on
her, but on the whole she speaks of "miracles" in a way which is little more
than matter-of-fact. The sycamore at Rameses "does good" to those who pluck its
shoots, but Egeria is just as interested in the fact that it is very ancient.
Nor is she credulous. She treats her guides with unvarying courtesy, and never
expresses doubts about what she is shown. But in writing down what she has seen
she often qualifies the story she has been told: the sycamore is "said to have
been" planted by the patriarchs.
Inside the tomb of Jesus which Egeria calls "The Cave"
Between Egeria and the modern Christian traveller there are two striking
differences. The modern tourist comes to the East mainly to see buildings and
places, but Egeria is equally interested in the local church. Indeed some of
her most enthusiastic descriptions are those of monks, nuns, and bishops. Then
again the modem traveller spends much time viewing non-Christian sights, and
admiring a non-Christian civilisation. But Egeria, as a Roman citizen within a
Roman and still largely pagan world, displays an almost complete indifference
to anything non Christian. It is of course impossible to say with confidence
what Egeria did not describe, since we now have only a fraction of what she
wrote. But the part we have is enough to show that for her the non-Christians
are usually important only when they affect the Church - like the people of
Carrae who outnumber the Christians or the Isaurians who raid them. The only
surviving remark which treats pagans as having an interest of their own is that
about the men who live in the desert of Paran, a place where her guides
probably had little else to describe.
Egeria has a keen eye for liturgical arrangements, especially for those she
finds exceptional. But while she is full of admiration for the marathon course
of services held in Jerusalem at the great festivals, she is also sensitive to
the fatigue of those who attend them. Energetic, observant, determined,
appreciative, Egeria punctuates her narrative with acknowledgements of her
gratitude both to the people who were her guides and her hosts, and also to
God, who has allowed her, humble and unworthy as she is, to carry out her
wonderful journey. "Journeys are not hard when they are the fulfilment of
hopes", and her hopes were amply fulfilled. Despite her many excellent
qualities Egeria gives no evidence that she had studied the Latin classics.
Indeed the unusual Latin in which she writes has set many problems for
scholars, and some (for example, the writer of the first translation into
English) have dismissed it as so "slipshod and tedious" that it did not deserve
to be put into good English. But this judgement has not been unanimous; another
critic finds in her language a "hieratic grandeur", enhanced by her frequent
A raised plan of Constantine's edifice of the Holy Sepulchre
The present translation has been made on the assumption that Egeria wrote much
as she spoke. By classical standards her writing is deplorable, but so is
conversation in any language if it is judged by criteria which are
inappropriate. And, if Egeria intended to do no more than pass on to her
sisters as accurately as possible what she had seen, we may forgive her
haphazard syntax and also, it may be, begin to appreciate her rich vocabulary,
and her eye for the pointed word and phrase.
It would be a mistake to see in Egeria's style no more than conversation.
Egeria was steeped, if not in the Latin classics, at least in those of the
Church, and her language often echoes that of the Bible or of formal prayer. It
is also larded, like that of most travel books, with foreign expressions (all
Greek) which she picked up. Egeria's dependence on the Bible affects not only
her style, but also much of the content of her work. When she quotes it, she
uses titles for the books which indicate that she knew it in one of the Old
Latin versions translated from the Greek. For the Old Testament this means that
she was familiar with a text which had received a number of additions not found
in the Hebrew. The Septuagint was completed in Alexandria by about 130 BC., and
sometimes provides contemporary Greek names for places....
Egeria gives no sign that she used any other reference book apart from her
Bible. But she gives a useful clue to her method of writing when she tells how
she met a presbyter at Sedima, and goes straight on to say, "Later on we became
acquainted with a good many bishops who spoke highly of the way he lived." In
this case it is clear that she did not write her description of the presbyter
till a good deal later, and we should probably assume that on her journeys she
made notes as she went along, and wrote them up later. We know that some of her
writing was done during her stay in Constantinople.
Egeria's unassuming account of her travels and the services in Jerusalem would
be less important if any similar accounts had survived. As it is, however, we
must depend on her information alone for many questions of fourth-century
topography and liturgical arrangements. We are fortunate that she was at such
pains to be both communicative and accurate.
Discovery and Publication
The one surviving manuscript of Egeria's Travels was copied out in the
eleventh century, probably in the renowned monastery of Monte Cassino. It later
passed into the hands of the Community of St Flora at Arezzo, perhaps in I 599,
when Ambrose Rastrellini came from Monte Cassino to be Abbot at Arezzo, and at
Arezzo it stayed, though in 1810 it became the property of a Lay Fraternity in
the city. When it was taken into this library, it was bound up with a treatise,
On the Mysteries: with three Hymns, by St Hillary.
A byzantine Christian lamp with inscription
The importance of the manuscript remained unrecognised till 1884, when it was
discovered, fortunately by the great scholar J. F. Gamurrini, who immediately
began to prepare it for publication. His first edition appeared in 1887, and
the second, considerably corrected, followed in 1888. In the following year it
had already been translated into Russian, and was first published with an
English translation by J. H. Bernard in 1891.
Since then the Travels (under a variety of titles) has become widely
known, and translations exist in most European languages.....
In its present state the manuscript consists of three quaternions (sections of
eight folded leaves making sixteen pages). But the middle one has lost its
outside leaves, and thus comprises only six leaves (or twelve pages). What
remains of the text divides into two nearly equal sections, of which the first
describes journeys beginning with an approach to Mount Sinai and ending at
Constantinople, and the second the services of the Christian year in
Early references to Egeria
When Egeria finished writing her Travels, she doubtless sent or took the
original manuscript back to her sisters in the West. It must have reached them
towards the end of the fourth century.
Near the end of the seventh a monk called Valerius wrote a letter to his
brethren at El Vierzo in north-western Spain. He described a courageous pilgrim
whom he called "the blessed nun Egeria''. The letter is specially valuable
since it speaks of several places which must have been mentioned in the
original manuscript, but are missing from the copy we possess. The Letter is
written in the style of a sermon, and makes no attempt to quote verbatim what
Egeria herself may have said, so it does not enable us to reconstruct her text.
But it is at least a due to her name, though unfortunately not to the place
where she lived.
A Glossary of the eighth or ninth century quotes from a passage in the manuscript as we have it and ascribes it to "Egeria", and an anonymous and unnamed Madrid manuscript of the ninth century quotes two passages we still have, a third which must come from the missing leaf which occurred in Travels, chapter 16, and a fourth which is hard to place.
The Edicule of the Holy Sepulchre
In 1137 Peter the Deacon, a monk of Monte Cassino and the abbey's librarian,
wrote a book on the holy places, in which he made extensive quotations from the
Travels. Some can be placed beside passages from the manuscript of the
Travels, and they show how slightly he altered Egeria's style. But
others correspond with some of the places which are missing from our
manuscript, but are mentioned by Valerius. These provide not only a valuable
rendering of what Egeria said, but also a much better view of the general
pattern of her travels. No more such clues are given us after Peter's time.
There are some references to her name but no further information.