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Articles

Itineraria Terrae Sanctae minora: Innominatus VII and its VariantsFootnote

Denys PringleCardiff [email protected]
Pages 39-89 | Published online: 17 Feb 2023

  • See the discussions by Jean Richard, Les Récits de voyages et de pèlerinages, Typologie des sources du moyen âge occidental 38 (Turnhout, 1981); John Wilkinson, Jerusalem Pilgrimage 1099–1185, Hakluyt Society, series 2, 167 (London, 1988), 2–84; Denys Pringle, Pilgrimage to Jerusalem and the Holy Land, 1187–1291, Crusade Texts in Translation 23 (Farnham, 2012), 1–59.
  • R. B. C. Huygens, ed., Peregrinationes Tres: Saewulf, John of Würzburg, Theodericus, CCCM 139 (Turnhout, 1994), 59–77, cf. 7–8.
  • Version for Henri Sdyck: Rorgo Fretellus de Nazareth et sa Description de la Terre Sainte: histoire et édition du texte, ed. P. C. Boeren, Koninklije Nederlandse Akademie van Wetenschapen, Afdelung Letterkunde, Verhandelingen Nieuwe Reeks 105 (Amsterdam, 1980). Version for Count Raymond of Toledo: Liber locorum sanctorum terre Jerusalem, ed. J. D. Mansi, PL 155: 1037–54. See also: Rudolph Hiestand, “Un centre intellectuel en Syrie du Nord? Notes sur la personnalité d’Aimery d’Antioche, Albert de Tarse et Rorgo Fretellus,” Le Moyen-Âge 100 (1994): 7–36; Paolo Trovato, “Sulla genealogia e la cronologia di alcuni testi di età crociata: Rorgo Fretellus e dintorni (l’alte Compendium, Eugesippus, Innominatus VI o pseudo-Beda, la Descriptio locorum circa Hierusalem adiacentium),” Annali Online di Ferrana – Lettere 1 (2012): 247–68.
  • Huygens, Peregrinationes, 79–141, cf. 9–21, 27–33.
  • Huygens, Peregrinationes, 143–97, cf. 12–13, 22–33.
  • J. C. M. Laurent, ed., Peregrinatores Medii Aevi Quatuor (Leipzig, 1864), 159–91; Denys Pringle, “Wilbrand of Oldenburg’s Journey to Syria, Lesser Armenia, Cyprus, and the Holy Land (1211–1212): A New Edition,” Crusades 11 (2012): 109–37; trans. idem, Pilgrimage, 24–7, 61–94.
  • J. C. M. Laurent, ed., Mag. Thietmari Peregrinatio (Hamburg, 1857); Pringle, Pilgrimage, 27–9, 95–133.
  • Laurent, Peregrinatores, 1–100; trans. Pringle, Pilgrimage, 46–51, 241–320; Jonathan Rubin, “Burchard of Mount Sion’s Descriptio Terrae Sanctae: A Newly Discovered Extended Version,” Crusades 13 (2014): 173–90; idem, “A Missing Link in European Travel Literature: Burchard of Mount Sion’s Description of Egypt,” Medieval International Journal for the Transfer of Knowledge 3 (2018): 55–90.
  • On pilgrimage indulgences, see Beatrice Saletti, “Tracce di indulgenze nel Regno Latino di Gerusalemme: La Summa stacionum et dedicationum del codice Arundel 507 (con un’edizione del testo),” Annali Online di Ferrana – Lettere 1 (2012): 269–94; Fabio Romanini and Beatrice Saletti, I Pelrinages communes, i Pardouns de Acre e la crisi del Regno crociato, Storia e testo: The Pelrinages communes, the Pardouns de Acre and the Crisis in the Crusader Kingdom, History and Texts (Padua, 2012); Henri Michelant and Gaston Raynaud, Itinéraires à Jérusalem et descriptions de la Terre Sainte redigés en français aux XIe, XIIe et XIIIe siècles (Geneva 1882), 226–36; Pringle, Pilgrimage, 13–17, 44–46, 229–36.
  • Michelant and Raynaud, Itinéraires, passim; Gabriele Giannini, Un Guide français de Terre sainte, entre Orient latin et Toscane occidentale, Recherches littéraires et médiévales 21 (Paris, 2016).
  • See Maurizio Dardano, “Un Itinerario dugentesco per la Terra Santa,” Studi medievali 7 (1966): 154–96; Armando Antonelli, “I Viagi ke debbono fare li pelegrini ke vanno oltramare: edizione con restauro linguistico di un testo senese anonimo del Trecento,” Letteratura italiana antica 16 (2015): 57–60.
  • See Giannini, Guide français, 143–59; Pringle, Pilgrimage, 1–19.
  • Titus Tobler, ed., Theodorici Libellus de locis sanctis editus circa a.d. 1172, cui accedunt breviores aliquot descriptiones Terrae Sanctae (St. Gallen–Paris, 1865), 113–40, cf. 238–54.
  • Wilhelm Anton Neumann, “Drei mittelalterliche Pilgerschriften: Innominatus V.”, Österreichische Vierteljahrschrift für katholische Theologie 5 (1866): 211–82.
  • Wilhelm Anton Neumann, “Drei mittelalterliche Pilgerschriften: Innominatus VI. (pseudo-Beda),” Österreichische Vierteljahrschrift für katholische Theologie 7 (1868): 397–438.
  • Titus Tobler, ed., Descriptiones Terrae Sanctae ex saeculo VIII. IX. XII. et XV. (Leipzig, 1874), 100–107, 193–96, cf. 409–14, 449–51.
  • Wilhelm Anton Neumann (ed.), in his review of Tobler, Descriptiones Terrae Sanctae, in Tübinger Theologische Quartalschrift 56 (1874): 521–50 (at 534–39); Girolamo Golubovich, Biblioteca bio-bibliografica della Terra Santa e dell’Oriente francescano, 5 vols. (Florence, 1906–27), 1:405–8.
  • Golubovich, Biblioteca bio-bibliografica, 1:408–10.
  • They have all been reprinted with the same numbering and with Italian translations by Fr. Sabino de Sandoli in his Itinera Hierosolymitama Crucesignatorum (saec. XII–XIII), 4 vols., Studium Biblicum Franciscanum, Collectio Maior 24 (Jerusalem, 1978–84), 3:1–107. English translations of I–VIII have been published by Aubrey Stewart, Anonymous Pilgrims, I.–VIII. (11th and 12th centuries), PPTS 6 (London, 1894), and other translations appear in Wilkinson, Jerusalem Pilgrimage, 87–89, 233–43 (I, II and VII), and Pringle, Pilgrimage, 173–80 (IX and X).
  • Reinhold Röhricht, Bibliotheca Geographica Palaestinae (Berlin 1890), 28–29, 33, 35, 39–42, 55.
  • Itinerarium Burdigalense, ed. P. Geyer and O. Cuntz, Corpus Christianorum Series Latina 175 (Turnhout, 1965), 1–26; cf. Wilkinson, Jerusalem Pilgrimage, 4–5.
  • It corresponds to chs 7–61, Rorgo Fretellus, ed. Boeren, 10–36; cf. Trovato, “Sulla genealogia.”
  • See Benjamin Z. Kedar, “The Tractatus de locis et statu sancte terre ierosolimitane,” in Crusade Sources, 111–33 [repr. in idem, Franks, Muslims and Oriental Christians in the Latin Levant (Aldershot, 2006), no. II]. A new edition by B. Z. Kedar and Paolo Trovato is in preparation.
  • Tobler, Descriptiones, 100–107, cf. 409–15. See also Neumann’s review of Tobler’s Descriptiones, in Tübinger Theologische Quartalschrift 56 (1874): 521–50 (at 533–34).
  • De Sandoli, Itinera, 3:77–83.
  • Stewart, Anonymous Pilgrims, 70–75; Wilkinson, Jerusalem Pilgrimage, 233–37, cf. 19–20, 354.
  • Röhricht, Bibliotheca, 33, no. 82.
  • Hans Fischer, Katalog der Handschriften der Universitätsbibliothek Erlangen 1: Die lateinischen Papierhandschriften der Universitätsbibliothek Erlangen (Erlangen, 1928), 443–47, no. 375; cf. Johann Conrad Irmischer, Handschriften-Katalog der Königlichen Universitätsbibliothek zu Erlangen (Frankfurt am Main, 1852), 155, no. 515.
  • Thomas Falmagne and Luc Deitz, eds., Die Orvaler Handschriften bis zum Jahr 1628 in den Beständen der Bibliothèque nationale de Luxembourg und des Grand Séminaire de Luxembourg (Wiesbaden, 2017), 194–96.
  • See Pringle, Churches, 3:261–65, 365–72.
  • Wilkinson, Jerusalem Pilgrimage, 19–20.
  • GF, p. 98.
  • See Joshua Prawer, “Jerusalem in the Jewish and Christian Perspective of the Early Middle Ages,” Settimane di Studio del Centro Italiano di Studi sull’Alto Medioevo (Spoleto, 1980), 739–95; idem, “Christian Attitudes towards Jerusalem in the Early Middle Ages,” in The History of Jerusalem: The Early Muslim Period, 638–1099, ed. Joshua Prawer and Hagai Ben-Shammai (Jerusalem, 1996), 311–48.
  • Paris, BnF, Lat. 5129, fols. 54va–65rb (Descriptio), 70ra–71ra (de Situ); Melchior de Vogüé, Les Eglises de la Terre Sainte (Paris, 1860; repr. Toronto, 1973), 412–14 (De Situ), 414–33 (Descriptio). De Vogüé’s edition was reprinted with a parallel Italian translation in de Sandoli, Itinera, 2:73–117. There are English translations by James R. Macpherson, Fetellus, pPTS 5 (London, 1896), 1–7; and Wilkinson, Jerusalem Pilgrimage, 177–80.
  • Röhricht, Bibliotheca, 35–36, no. 86; Macpherson, Fetellus, vi–ix; de Sandoli, Itinera, 2:73; Wilkinson, Jerusalem Pilgrimage, 11.
  • Boeren, Rorgo Fretellus, xxxi; Trovato, “Sulla genealogia,” 255–65.
  • de Vogüé, Eglises, 408–09.
  • Wilkinson, Jerusalem Pilgrimage, 11.
  • Huygens, Peregrinationes, 26–27, 161–62; Pringle, Churches 3:400–401.
  • By the mid-12th century pilgrimage guides were identifying St. Stephen’s Gate as the principal entry point for pilgrims coming from Jaffa or Acre: see Pringle, Churches, 3:306.
  • See Pringle, Churches, 3:12–18, figs 1b-2.
  • On the chapel of St. Helena, see Pringle, Churches, 3:44–46.
  • Tobler, Descriptiones, 411; Röhricht, Bibliotheca, 33, no. 82; de Sandoli, Itinera, 3:77.
  • Wilkinson, Jerusalem Pilgrimage, 19–20.
  • Röhricht, Bibliotheca, 33, no. 82.
  • London: British Library, Arundel 52, fols. 73vb–74vb (De la seinte cité de Jerusalem e del pais envirun).
  • Tobler, Descriptiones, 409.
  • Continuation de Guillaume de Tyr de 1229 à 1261, dite du manuscrit de Rothelin, chs 10–11, in RHC Oc 2:507–15; ed. Michelant and Raynaud, Itinéraires, 141–75; ed. and Italian trans. de Sandoli, Itinera, 4:42–51; trans. Janet Shirley, Crusader Syria in the Thirteenth Century, Crusade Texts in Translation 4 (Aldershot, 1999), 23–29.
  • Titus Tobler, Topographie von Jerusalem und seinen Umgebungen mit artistischer Beilage, 2 vols. (Berlin, 1853–54), 2:1003–6.
  • François Berriot, “Descriptions manuscrits de Jérusalem (XIIIe siècle),” in Le Mythe de Jérusalem du moyen âge à la Renaissance, ed. Evelyne Berriot-Salvadore (Saint-Étienne, 1995), 59–77 (at 68–77, no. III).
  • See notes accompanying the text below.
  • For the references to these sources, see the notes to the edited texts below.
  • Pringle, Churches, 4:130.

  • The same inscription is also recorded by John of Würzburg (c.1165) and Theoderic (1172), but with quem for quod and the additional couplet: “Me dignum recoli iam vivum tangere noli” (Huygens, Peregrinationes, 141, 157). Cf. John 20.13: “Mulier, quid ploras?” and John 20.15: “Mulier, quid ploras? Quem quaeris?”
  • John 19.26–27.
  • According to Saewulf (and A-P1), the chapel was dedicated to St. John the Evangelist (Huygens, Peregrinationes, 66; Pringle, Churches, 3:14, 42, fig. 2).
  • “Here He weighs the mountains, enclosing the earth (terram) in His palm.” Cf. Isaiah 40.12: “Quis mensus est pugillo aquas, et cælos palmo ponderavit? Quis appendit tribus digitis molem terræ, et libravit in pondere montes, et colles in statera?”
  • Cf. Matthew 10.12; René-Jean Hesbert, Corpus Antiphonalium Officii 3, Rerum Ecclesiasticarum Documenta, Series Maior, Fontes 9 (Rome, 1968), 398, no. 4252 (Dedicatio ecclesie). This and the following inscriptions, heavily abbreviated in Lux, were written in mosaic work around the outside of the Templum Domini and were also recorded in somewhat differing versions by John of Würzburg and Theoderic (Huygens, Peregrinationes, 94–95, 160–61; cf. Pringle, Churches, 3:405).
  • Cf. Psalms 84.5 (Vulg. 83.5); Hesbert, Corpus Antiphonalium Officii, 3:71, no. 1590 (Dedicatio ecclesie).
  • Genesis 28.16–17: “Vere Dominus est in loco isto, et ego nesciebam. ... non est hic aliud nisi domus Dei, et porta cæli.” The second part is not recorded by John of Würzburg or Theoderic.
  • Cf. Psalms 29.9 (Vulg. 28.9): “in templo eius omnes dicent gloriam.”
  • Hesbert, Corpus Antiphonalium Officii, 3:504, no. 5128 (Dedicatio ecclesie).
  • Hesbert, Corpus Antiphonalium Officii, 3:86, no. 1706 (Dedicatio ecclesie). The final four words, de loco sancto suo, are represented by five letters: d. d. l. s. s.; but in trying to correct this, instead of deleting a d, the copyist or someone else mistakenly deleted the penultimate s.
  • A somewhat different version of this inscription is given by John of Würzburg (Huygens, Peregrinationes, 90, lines 291–94): “HIC FUIT OBLATUS REX REGUM VIRGINE NATUS / QUAPROPTER SANCTUS LOCUS EST HIC IURE VOCATUS, / QUO LOCUS ORNATUR, QUO SANCTUS IURE VOCATUR, / HIC IACOB SCALAM VIDIT, CONSTRUXIT ET ARAM."
  • John of Würzburg calls this place “the Confession” (Confessio) (Huygens, Peregrinationes, 91, line 307).
  • ABSOLVO ... FACIENTES: John of Würzburg records this text, associated with an image of Christ in the same crypt, as: “ABSOLVO GENTES SUA CRIMINA FATENTES” (Huygens, Peregrinationes, 91, line 314).
  • On St. Chariton’s church, see Pringle, Churches, 3:158–60.
  • Cf. the versions of this text given by John of Würzburg and Theoderic (Huygens, Peregrinationes, 127, line 1196; 130, line 1258; 170, line 856).
  • Cf. John of Würzburg: “Spiritu sancto in forma ignearum linguarum ad capita singulorum descendente, per similitudinem picturae continetur cum tali epygrammate: FACTUS EST REPENTE DE CAELO SONUS ADVENIENTIS” (Huygens, Peregrinationes, 127, lines 1185–88; cf. Acts 2.1–3).
  • ac fregit ... corpus meum: Matthew 26.26; cf. Mark 14.22; Luke 22.19.
  • Luke 24.36; John 20.21 and 26.
  • After its discovery at Caphar Gamala in 415, Stephen’s body was buried here until its translation to a new church built in his honour on the north side of the city in 439 (Pringle, Churches, 3:261, 263, 265–66, 372).
  • The same texts are recorded by John of Würzburg in the chapel of St. Saviour, on the north side of the church of Mount Sion (Huygens, Peregrinationes, 116–17, lines 926, 930–31; cf. Pringle, Churches, 3:365–72).
  • Solomon was anointed king at Gihon (1 Kings 1.38), the eastern hill, though medieval writers often confused it with Mount Sion or the area near by (Pringle, Pilgrimage, 112, 220 n.68, 288, 289, 300, 339).
  • On the church of St. Peter in Gallicantu, see Pringle, Churches, 3:346–49.
  • HIC IOSAPHAT ... INVIOLATA: The same lines of verse are also recorded by John of Würzburg and Theoderic, though with some differences and with the last two lines transposed (Huygens, Peregrinationes, 128, lines 1204–09; 169, lines 842–45).
  • Pater ... iste: These words, heavily abbrevated, represent a fusion of Mark 14.35 (“et orabat, ut si fieri posset, transiret ab eo hora”) and Matthew 26.39 (“Pater mi, si possibile est, transeat a me calix iste”); cf. Luke 22.42 (“transfer calicem istum a me”). They were also recorded by Fra Niccolò da Poggibonsi in the mid-14th century in a painting on the wall of the cave church in Gethsemane (Libro d’Oltramare (1346–1350), ed. A. Bacchi della Lega, rev. Bellarmino Bagatti, Studium Biblicum Franciscanum, Collectio Maior 2 (Jerusalem, 1945), 52; cf. Pringle, Churches, 3:102).
  • SANGUINEAS ... REGRESSO: This inscription is otherwise unrecorded. It may be translated as: “I pour out bloody drops from my pure body. / I twist and turn, my foot outwardly restrained and turning back three times.”
  • hic rex ... videtis: This inscription is also otherwise unrecorded. Like the inscription in 5.2, it would have been either in the cave church in Gethsemane or in the nearby church of the Saviour (see Pringle, Churches, 3:98–103, 358–65).
  • Cf. Luke 22.44: “Et factus est sudor eius, sicut guttae sanguinis decurrentis in terram.”
  • On these tombs and the chapel of St. James the Less, see Pringle, Churches, 3:185–89.
  • Matthew 27.4.
  • Cf. Mark 16.15: “Et dixit eis: Euntes in mundum universum praedicate Evangelium omni creaturae.”
  • Cf. Matthew 6.9: “Sic ergo vos orabitis: Pater noster, ...”
  • On the chapel of St. Pelagia, see Pringle, Churches, 3:342–46.
  • The Gospels that describe this event (Matthew 21.1–7; Mark 11.1–7; Luke 19.29–35) do not name the disciples who were sent for the ass and colt.
  • This appears to be a reference to the depiction of the Nativity, including the Magi, which still survives today; however, this is not a panel painting but a mosaic, occupying the apse wall behind the altar and dated by Jaroslav Folda to the period 1167–69 (The Art of the Crusaders in the Holy Land, 1098–1187 (Cambridge, 1995), 371–78; cf. Robert W. Hamilton, The Church of the Nativity, Bethlehem: A Guide, 2nd ed. (Jerusalem, 1947), 86–88; Pringle, Churches, 1:146–47). It is possible, however, that tabula (panel) in our text reflects an earlier textual tradition, reflected in Saewulf (Huygens, Peregrinationes, 72) and de Situ Urbis (de Vogüé, Églises, 413), which refers to the table (mensa) at which the Virgin Mary ate with the Three Magi and received their gifts. John of Würzburg mentions a wall-mosaic in the place of the Nativity (Huygens, Peregrinationes, 85–86), but its verse inscription is not the text, Gloria in excelsis Deo, etc., that is displayed in the surviving mosaic. The earliest certain reference to the present mosaic is that made by John Doukas (or Phocas), soon after 1180 (“Ekphrasis,” ed. Leo Allatius, PG 133:957–60; trans. A. Stewart, The Pilgrimage of Joannes Phocas in the Holy Land, PPTS 5 (London, 1896), 32–33).
  • The crypt of the Virgin Mary was a nearby cave-church, also known as the Milk Grotto (Pringle, Churches, 1:156–57).
  • On the church of the Shepherds, see Pringle, Churches, 2:315–16.
  • This most likely refers to the 5th-century Kathisma church, marking the spot above Bethlehem on the Jerusalem road, where the Virgin sat and rested while carrying the unborn child Jesus (Pringle, Churches, 2:57–58). Theoderic (1172) mentions a new chapel having been erected on the site (Huygens, Peregrinationes, 179), but by his time the tradition had become confused, to the extent that he, like the author of our text, thought that Mary rested there after the Nativity. Version E, followed by some later texts, also gives the erroneous impression that the site was near the church of the Shepherds.
  • Luke 2.14: “Gloria in altissimus Deo.”
  • Cf. Ezekiel 47.1–2.

  • Here B departs from the Latin texts A, E, G and P1, which mention a panel (tabula) on which Mary and the Three Kings were depicted, and appears to follow an earlier tradition, also reflected in Saewulf (Huygens, Peregrinationes, 72) and de Situ Urbis (de Vogüé, Églises, 413), referring to a table (mensa) at which they ate.
  • Zechariah was of course not the son of Elizabeth, but her husband and the father of John the Baptist.
  • Cf. Ezekiel 47.1–2. But this referred to the Temple, not to the church of St. Peter in Fetters.
  • Sebaste, Sabastiyya.
  • The first part of this sentence evidently relates to the passage concerning Jacob’s dream of a ladder from heaven, as also expressed in P2 (“Et la vit Jacob l’eschiele ki tendoit ou chiel”) and other 13th-century texts: e.g. “et illuec vit Jacob l’eschiele qui tochoit jusques au ciel et la vit li angres monter et descendre” (Vienna, ÖNB, Cod. 2590: Giannini, Guide français, 283; cf. Michelant and Raynaud, Itinéraires, 183, 194). The redactor of this text, however, appears to have misread “vit une eschiele de ciel” (saw a ladder from heaven) as “vint une esteile de cel” (came a star; from that ...), and completed the sentence in his own fashion: “ci liu ‹fu› servi de lumere” (this place ‹was› served with light).
  • The passage “une cave u il i at .xii.m. cors seins. Par .v liun” evidently refers to the Charnel Cave of the Lion (see Pringle, Churches, 3:217–19) and also seems to have been miscopied or misunderstood by the redactor. Par .v liun would have referred not to the distance from Jerusalem but to the lion, who gathered up the bodies of Christians slain by the Persians and placed them in a cave. The passage should perhaps have read something like: “une cave u il i at xii.m. cors seins ‹aportés› par u‹n› liun. Dedens Ierusalem”
  • The passage “e manda a lur pre teres preachez de universe munde” is evidently based on Mark 16.15: “Et dixit eis: Euntes in mundum universum praedicate Evangelium omni creaturae.” However, its meaning is different and, though not entirely clear, might perhaps be understood as: “and he commanded them to preach throughout the earth (pre teres) about the universal world (de universe munde).”
  • Cf. Lux.
  • The southernmost chapel on the w side of the parvis was already dedicated to St. James the Less when it was visited by Saewulf in 1103–4, and still is today (Huygens, Peregrinationes, 67; cf. Pringle, Churches, 3:14, 29, 33, 37, 42, 58), though Innominatus II (1152–87) identified the dedicatee as St. James the Great (Tobler, Theoderici Libellus, 120–21).
  • The dedication of the altar in the se chapel of the apse (chapel of the Flagellation) to St. Laurence is otherwise unrecorded.
  • The skull of St. Philip is mentioned by Saewulf and by Theoderic, who also adds the arms of St. Simon and St. Cyprian (Huygens, Peregrinationes, 132, 158). Innominatus II also mentions Philip’s skull, as well as the Virgin’s hair (Tobler, Theoderici Libellus, 121). The ribs of St. Margaret of Antioch and the bones of the Innocents appear to be otherwise unrecorded.
  • This translates one of the mosaic inscriptions seen by John of Würzburg (c.1165) on the outside of the Templum Domini: PAX AETERNA AB AETERNO PATRE SIT HUIC DOMUI (Eternal peace be to this house from the Eternal Father) (Huygens, Peregrinationes, 94); cf. Lux (3.2): PAX ETERNA A(B) E(TERNO) P(ATRE).
  • Matthew 21.9.
  • On the traditions relating to the entrances made by Christ and the emperor Heraclius through the Golden Gate, see Pringle, Churches, 3:103–9.
  • According the John of Würzburg, the Jacobite monks kept a hair of Mary Magdalene in a glass flask inside the church (Huygens, Pereginationes, 111).
  • As in Lux (in sinistro latere ecclesia), the phrase a seniestre costé del eglise should relate to the chapel of the Praetorium or Flagellation, inside the church of Mount Sion, but the section of text following it is missing from all versions but E (see para. 4.3 of the Latin texts above).
  • Matthew 26.57–65 describes Caiaphas as princeps sacerdotum.
  • John 9.7.
  • Compare the inscription recorded in Lux 5.1, following John of Würzburg and Theoderic: HIC IOSAPHAT VALLIS, HIC EST AD SIDERA CALLIS ... FUIT HIC MARIA SEPULTA ... HINC EXALTATA CELOS PETIT INVIOLATA.
  • Matthew 26.39; Luke 22.42; cf. Mark 14.36.
  • Jesus’ words are omitted here, but would have been the same as before (see Matthew 26.44; Mark 14.19; Luke 22.41–42).
  • The Latin texts refer here (5.4) to the tomb of King Jehoshaphat, rather than that of “the mother of our Lord in Jehoshaphat.”
  • See the corresponding notes to E and B.
  • The author of the Descriptio locorum (1131–43) records the pliers and a nail as having been recently translated to Bethlehem from Rantis, together with the body of St. Joseph of Arimathea (de Vogüé, Églises, 429; de Sandoli, Itinera, 2:106–08). Innominatus II (1152–87) also mentions a nail and the hammer (Tobler, Theoderici Libellus, 126; cf. Pringle, Churches, 1:155, 2:199).
  • The Kathisma church on the Jerusalem road: see Pringle, Churches, 2:157–58.
  • Paula and her daughter, Eustochium, accompanied Jerome to Bethlehem in Ad 386.
  • ‘Ayn Karim, which lies nne of Hebron and nnw of Bethlehem.
  • Abū Ghosh, Qaryat al-‘Inab.
  • In the 12th century, Modein was identified with Ṣūba, the site of the Hospitaller castle of Belmont: Richard P. Harper and Denys Pringle, Belmont Castle: The Excavation of a Crusader Stronghold in the Kingdom of Jerusalem, British Academy Monographs in Archaeology 10 (Oxford, 2000), 13–16; Denys Pringle, Secular Buildings in the Crusader Kingdom of Jerusalem: An Archaeological Gazetteer (Cambridge, 1997), 96.
  • Here moustier refers to the Temple.
  • Ezekiel 47.1–2.
  • Inside the church of the Holy Sepulchre.
  • Ths icon was seen by Saewulf on the external west wall of the chapel of St. Mary Magdalene, in the church of the Holy Sepulchre (Huygens, Peregrinationes, 66; cf. Pringle, Churches, 3:14, 26, 33).
  • This church and the street named after it is mentioned in charters in 1160×87 and 1172. It was probably situated in ‘Aqabat al-Sitt Tunshuq (‘Aqabat al-Takiyya): see Pringle, Churches, 3:141–42. This appears to be the only pilgrim text to mention it.
  • i.e. the Antichrist of the Book of Enoch.
  • Jacob’s Well: see Pringle, Churches, 1:258–64, 4:267–69.
  • The tombs of John the Baptist and the prophets Elisha and Obadiah were desecrated and their bodies burnt at the time of Julian the Apostate (Ad 361–62), but the ashes were collected and reinterred, to be rediscovered in 1145 (see Pringle, Churches, 2:283–87).
  • The first part of this sentence, following E and A-P1, is contradicted by the added, albeit correct, second part.
  • Luke 7.11–17.
  • 1 Samuel 31; 2 Samuel 1.
  • Judith decapitated Holofernes in his tent during the siege of Bethulia (Judith 7–16).
  • Represented by chapels in the church of Mount Tabor: see Pringle, Churches, 2:63–80.
  • 4,000.
  • According to Matthew 15.29–38 (cf. Mark 8.1–9), the feeding of the 4,000 took place on a mountain beside the Sea of Galilee.
  • On the cave chapel of St. Melchizedek, see Pringle, Churches, 2:83–85.
  • Tiberias.
  • 5,000.
  • Saewulf and other medieval writers place the feeding of the 5,000 close to al-Tabgha (Huygens, Peregrinationes, 74; cf. Pringle, Churches, 2:334–37).
  • John 1.44.
  • Matthew 8.5–13; Luke 7.1–10; cf. John 4.46–53.
  • Chorazin: cf. Thietmar and Philip of Savona, in Pringle, Pilgrimage, 98, 324, 355.
  • John 21.1–23.
  • Matthew 16.13–20.
  • Caesarea Philippi was Paneas (Bāniyās), founded by Philip II in 3 BC as the capital of his tetrarchy of Batanaea and later named Caesarea after Augustus. The New Testament refers to it as Caesarea Philippi to distinguish it from Caesarea Palaestinae.
  • Al-Tabgha (Tabula, Mensa Christi): see Pringle, Churches, 2:334–39.
  • Magdala, al-Majdal: see Pringle, Churches, 2:28.
  • The word lande means “woodland” or “heath,” but may well be corrupt. Other texts call this location le Saut (the leap) (Michelant and Raynaud, Itinéraires, 61, 100, 104; Giannini, Guide français, 256, 293; Pringle, Churches, 2:45–48).
  • Cana of Galilee, Khirbat (al-)Qana (Pringle, Churches, 2:162–64).
  • Commessam was not a name, but more likely an adjective carried over from the Latin version, as for example: venit ... ad commissam civitatem. The precise meaning remains obscure, since it is not clear whether Our Lord is supposed to have come to a city that was “committed” in the judicial sense of being condemned for wrong-doing or the military sense of being embattled. The second meaning could possibly allude to the siege of 1189–91, but the wording seems too vague to permit any definitive explanation.
  • The Accursed Tower stood at the north-east corner of the city (Pringle, Churches, 4:6, 7, 11, 13, 15). Wilbrand of Oldenburg (1217–18) relates the same explanation for how it got its name, but then states his preference for another, namely that “when our men besieged this city, this tower defended itself more strongly than all the others: whence our men called it Accursed” (Pringle, “Wilbrand of Oldenburg’s Journey,” 117; idem, Pilgrimage, 63). If correct, this could suggest that the name was coined at the time of the Frankish siege of Acre between August 1189 and July 1191, though it is equally possible that the name already existed and the only novelty was the explanation for it. An alternative explanation, given by the Itinerarium Peregrinorum (1.32, ed. W. Stubbs, RS 38.1:75), is that the pieces of silver paid for Judas’s betrayal of Christ were struck inside it.
  • The gate of St. Nicolas stood in the east city wall, facing the principal cemetery and its chapel of St. Nicolas. From 1189 onwards, those buried there also included the crusaders who died during the siege. A French pilgrim text of 1244–63 also maintains that the cemetery was blessed by Christ himself and mentions among the many holy bodies interred there that of St. William, probably the former bishop of Acre between c.1166 and 1172 (Michelant and Raynaud, Itinéraires, 199; Pringle, Pilgrimage, 226; idem, Churches, 4:151–55, pl. LXV).
  • As remarked above, the Itinerarium Peregrinorum (1.32, RS 38.1:75) associates this legend with the Accursed Tower in Acre. Some other 13th-century French guides, however, locate the event at a place that they call Capernaum (Capharnaum), which may be identified as Khirbat al-Kanīsa, between Haifa and ‘Atlīt (Michelant and Raynaud, Itinéraires, 90, 180; Giannini, Guide français, 274; Pringle, Pilgrimage, 210).
  • These events took place much further south, in the valley of Elah and the forest of Ephraim respectively (1 Samuel 17.19–54; 2 Samuel 18.6–15).
  • On the dwelling and rock-cut chapel of Elijah on Mount Carmel, see Michelant and Raynaud, Itinéraires, 90, 180, 189; Giannini, Guide français, 257, 273, 308; Pringle, Churches, 2:226–29.
  • It has already been correctly stated above at 7.5.2 that St. Peter (Simon Peter) came from Bethsaida. The present mistake perhaps arose from a confusion between Caesarea Palaestinae and Caesarea Philippi, which lay close to Bethsaida. On Cornelius, see Acts 10.
  • According to Acts 12.23, Herod Agrippa I died in Caesarea in Ad 44, smitten by an angel of God and eaten by worms; cf. Josephus Flavius, Jewish Antiquities 19.8.2 (19.350), ed. and trans. H. St. J. Thackeray et al., Loeb Classical Library, 6 vols. (numbered 4–9) (Cambridge MA, 1926–65), 9:380.
  • Other sources record the tombs of St. Philip’s daughters in the chapel of St. Cornelius, outside the city (Pringle, Churches, 2:179–80).
  • Not Caesarea Philippi but Caesarea Palaestinae.
  • On Jaffa’s medieval pilgrimage associations, see David Jacoby, “Ports of Pilgrimage to the Holy Land, Eleventh–Fourteenth Century: Jaffa, Acre, Alexandria,” in Michele Bacci and Martin Rohde, The Holy Portolano: The Sacred Geography of Navigation in the Middle Ages, Scrinium Friburgense 36 (Berlin, 2014), 51–71 (at 52–54); Pringle, Churches, 1:264–73.
  • Acts 10.9–16.
  • The Volto Santo (Holy Face) of Christ, attributed to Nicodemus, is the wooden carving of the body of Christ from a crucifix and has been in the cathedral of San Martino in Lucca, Tuscany, from the beginning of the 12th century.
  • A number of 12th- and 13th-century pilgrim texts identify Jaffa as the place from which St. James’s martyred body was embarked for Compostela: see Denys Pringle, “Traditions Relating to St. James the Great in the Accounts of Medieval Latin Pilgrims to the Holy Land,” in Translating the Relics of St. James: From Jerusalem to Santiago, ed. Antón M. Pazos, Compostela International Studies in Pilgrimage History and Culture 5 (Abingdon, 2016), 123–39, at 126–27, 130.
  • A French tradition of the later 11th or 12th century maintained that Mary Magdalene (equated with Mary of Bethany), along with her supposed siblings Lazarus and Martha, sailed to Provence to spread the gospel in the West: Rabanus Maurus, de Vita Beatae Mariae Magdalenae 36–50, PL 112:1492–508; Gervase of Tilbury, Otia Imperialia: Recreation for an Emperor 2.10 and 3.90, ed. and trans. S. E. Banks and J. W. Binns, Oxford Medieval Texts (Oxford, 2002), 294–96, 734.
  • At Tall Yūnis, south of Jaffa, see Pringle, Churches, 2:346–47.
  • Judges 16.
  • Ramla.
  • The abbess of the Three Shades (l’abbeece des .iii. Ombres) was listed by John of Ibelin c.1264–66 as a suffragan of the bishop of Lydda (Le Livre des Assises 232, ed. Peter W. Edbury (Leiden, 2003), 598). By that time, however, the convent had moved to Acre, where in 1237 the prioress and nuns of the Augustinian convent of St. Mary and All Saints received from Pope Gregory IX a confirmation of their privileges, including “the monastery of St. Mary of the Three Shades, situated in the bishopric of Lydda near the city of Ramla ... in which the convent of your order ought to be” (Les Registres de Grégoire IX, ed. L. Auvray, 3 vols. (13 fascs.), BEFAR, series 2 (Paris, 1896–1995), 2:840–42, no. 4013). Evidently the house in or near Ramla had been established in the 12th century, but its precise location remains unknown (Pringle, Churches, 2:27, 258, 4:130).
  • In the church of St. George in Lydda (Diospolis): see Pringle, Churches, 2:9–27.
  • Non Ananias but Aeneas, whom Peter cured of his paralysis (Acts 9.32–35).
  • Jesus’ supposed correspondence with King Abgar of Edessa is recorded by Eusebius, Ecclesiastical History 1.13, ed. and trans. K. Lake and J. H. L. Oulton, Loeb Classical Library, 2 vols. (Cambridge MA, 1926), 1:84–97.
  • Probably Jammālā, 25 km nnw of Jerusalem: Félix-Marie Abel, Géographie de la Palestine, 3rd ed., 2 vols. (Paris, 1967), 2:289; cf. Y. Tsafrir, L. Di Segni and J. Green, eds., Tabula Imperii Romani: Iudaea-Palaestina (Jerusalem, 1994), 98.
  • The body of Stephen was buried by Rabbi Gamaliel at his country estate at Caphar Gamala, where in 415 it was discovered by the local priest, Lucian, together with the remains of Gamaliel himself and those of his son Abibas and his nephew Nicodemus. All four bodies were reinterred by Bishop John of Jerusalem in the church of Mount Sion (Lucian, Epistula ad omnem ecclesiam de revelatione corporis Stephani Martyris, trans. Avitus, PL 41:807–16; cf. Pringle, Churches, 3:372).
  • Acts 22.3.
  • Pringle, Churches, 2:85–94.
  • The burial place of Samuel at Nabī Ṣamwīl (Pringle, Churches, 2:85–94) was commonly identified as Shiloh in this period, the correct location being Saylūn, north of Bethel (Baytīn) (Abel, Géographie, 2:462–63; Pringle, Pilgrimage, 111, 280, 296, 297, 300, 365).
  • Joshua defeated ten kings before Gibeon (al-Jīb) below Nabī Samwīl while the sun and moon stood still (Joshua 10.1–15). Joshua 12.7–24 lists the 31 kings defeated by Joshua west of the Jordan.
  • The Armenian cathedral of St. James in Jerusalem: see Pringle, Churches, 3:168–82.
  • Acts 8.26–40.
  • The birthplace of Samuel was Ramathaim-Zophim (1 Samuel 1.1–20), now usually identified as Rantis (Arimathea) (Abel, Géographie, 2:428–29). However, from the 6th century Nabī Ṣamwīl was being identified as Ramatha (Theodosius, de Situ Terrae Sanctae 6, ed. P. Geyer, Corpus Christianorum Series Latina 175:117) and by the time of the Frankish kingdom also as Shiloh (Pringle, Pilgrimage, 111).
  • Baytīn: see Abel, Géographie, 2:270–71.
  • Ephon, son of Zohar, from whom Abraham purchased the burial cave of Machpelah (Genesis 23).
  • Pringle, Churches, 4:220–27.
  • Zarephath, Sarepta, Ṣarafand (1 Kings 17.8–24; Luke 4.15–16; Abel, Géographie, 2:449; Pringle, Churches, 2:281–82).
  • ‘Arqa: see Pringle, Pilgrimage, 135, 251.
  • According to Burchard of Mount Sion, this tomb was 12 ft long and identified by local Muslims as that of Joshua (Descriptio Terrae Sanctae 2, ed. Laurent, Peregrinatores, 28; trans. Pringle, Pilgrimage, 250–51).
  • Ophrah, Ephraim, ‘Afra, al-Ṭayiba: see John 11.54; Abel, Géographie, 2:402; Pringle, Churches, 2:339–44; idem, Secular Buildings, 98–99.
  • The crib in Bethlehem.
  • Gilgal.
  • ‘Ayn al-Sulṭān: see 2 Kings 2.19–22.
  • The Wells of Abraham are also mentioned in the 12th century by ‘Alī al-Harawī (Kitāb al-Ishārāt ilā Ma‘rifat al-Ziyārāt, ed. and trans. Josef W. Meri, A Lonely Wayfarer’s Guide to Pilgrimage, Studies in Late Antiquity and Islam 19 (Princeton, 2004), 80–83; cf. Guy Le Strange, Palestine under the Moslems (Boston, 1890), 402), Benjamin of Tudela (The Itinerary of Benjamin of Tudela, ed. and trans. Marcus Nathan Adler (London, 1907), 28), and Jacob ben R. Nathaniel ha Cohen (Elkan Nathan Adler, Jewish Travellers (London, 1930), 93).
  • According to chronicles of the Third Crusade, the Tower of Blood(s) had been built by condemned criminals as a way of redeeming their lifeblood (Itinerarium Peregrinorum 5.6, RS 38.1:316–17; Ambroise, Estoire de la Guerre Sainte, lines 8034–35, ed. Marianne Ailes and Malcolm Barber, The History of the Holy War, 2 vols. (Woodbridge, 2003), 1:130). During the tower’s demolition by Saladin in September 1192, however, al-Maqrīzī relates that an inscription was recovered, which attributed its construction to the ‘amīr al-juyūsh, Badr al-Jamālī (1073–94) (A History of the Ayyūbid Sultans of Egypt, trans. R. J. C. Broadhurst (Boston, 1980), 94). In 1218, the pilgrim Thietmar, travelling between Ramla and Bethlehem, confused this tower with another, called the Tower of the Maidens, which according to him was said to have been cemented with human blood (Laurent, Mag. Thietmari Peregrinatio, 24–25; trans. Pringle, Pilgrimage, 110).
  • Etham in the Nile Delta, the third station of the Exodus: see Exodus 13.20; Yohanan Aharoni, The Land of the Bible: A Historical Geography, 2nd ed., trans. A. F. Rainey (London, 1979), 196; cf. Fretellus (Sdyck version) 13, ed. Boeren, p. 12.
  • A corruption of Antardensis.
  • Camille Enlart, Les Monuments des croisés dans le royaume de Jérusalem, 2 vols. + plates, Bibliothèque archéologique et historique 7–8 (Paris, 1925–28), 2:395–426; Paul Deschamps, Terre Sainte romane (La Pierre-Qui-Vire, 1964), 231–36; Pringle, Pilgrimage, 10, 17, 68–69, 228, 239–40, 252, 358–59.
  • Not Abraham but Balaam (Numbers 22.21–30).
  • Presumably a mistake for Idumaea{m}, the land of Edom.
  • As recounted in the book of Tobit.
  • St. Apollinaris, the patron saint of Ravenna, was supposed to have been a Syrian from Antioch, who was martyred under Nero or Vespasian.
  • The body of St. Joseph of Arimathea was translated to Bethlehem from Rantis in the early 12th century, along with the pliers, hammer and nail from the crucifixion already mentioned in para. 6.2 (Descriptio locorum, ed. de Vogüé, Églises, 429; de Sandoli, Itinera, 2:106–08).
  • Sidon.
  • Matthew 15.21–28.
  • It is uncertain whether the place referred to here lay in the plain of Dothan (Sahl ‘Arrāba), south of Jinīn (Gerin), where the pit into which Joseph was thrown by his brothers was traditionally located (Genesis 37.12–24), or Shechem, east of Nablus, where his tomb is still venerated today (Joshua 24.32; cf. Genesis 50.25–26; Exodus 13.19; Wilkinson, Jerusalem Pilgrimage, 64, 79, 155, 245; Pringle, Pilgrimage, 146, 279, 325; idem, Churches, 2:94).
  • This occurred at Zarephath (Sarepta), between Tyre and Sidon (1 Kings 17.17–24).
  • Hebron.

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