Pilgrimage (Itinerarium Egeriae) 27.1–39.5
Latin text: Geyer, CSEL 39 (1898) (Latin text: P. Geyer, CSEL 39 (1898), digitized by Open Greek and Latin (csel-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 27
27.1CSEL 39:78
Item dies paschales cum uenerint, celebrantur sic. Nam sicut apud nos quadragesimae ante pascha adtenduntur, ita hic octo septimanae attenduntur ante pascha. Propterea autem octo septimanae attenduntur, quia dominicis diebus et sabbato non ieiunantur excepta una die sabbati, qua uigiliae paschales sunt et necesse est ieiunari: extra ipsum ergo diem penitus nunquam hic toto anno sabbato ieiunatur. Ac sic ergo de octo septimanis deductis octo diebus dominicis et septem sabbatis, quia necesse est una sabbati ieiunari, ut superius dixi, remanent dies quadraginta et unus, qui ieiunantur, quod hic appellant eortae, id est quadragesimas.
Likewise, when the Paschal days come, they are celebrated thus. For as with us the forty days before Pascha are kept, so here eight weeks are kept before Pascha. Eight weeks are kept because on Lord's days and on the sabbath there is no fasting, except one sabbath day, on which the Paschal vigils are held and fasting is necessary: apart from that day there is never fasting on the sabbath here in the whole year. And so from the eight weeks, deducting eight Lord's days and seven sabbaths, since it is necessary to fast on one sabbath, as I said above, there remain forty-one days which are fasted, which here they call eortae, that is, Lent.
Notes and citation
Summary: Jerusalem keeps eight weeks of Lent, forty-one fast days.
- eortae: Greek ἑορταί, “feasts”; Egeria uses it for the Lenten season (quadragesimae).
Topics: Fasting, Easter and the church year
Cite (SBL): Egeria, Itin. Eger. 27.1 (CSEL 39:78; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/27-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/27-1
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
27.2CSEL 39:78
Singuli autem dies singularum ebdomadarum aguntur sic, id est, ut die dominica de pullo primo legat episcopus intra Anastase locum resurrectionis Domini de euangelio, sicut et toto anno dominicis diebus fit, et similiter usque ad lucem aguntur ad Anastasem et ad Crucem, quae et toto anno dominicis diebus fiunt.
Each day of each week is kept thus: on the Lord's day at the first cockcrow the bishop reads inside the Anastasis the passage of the Lord's resurrection from the gospel, as is done on Lord's days through the whole year, and likewise until daylight the things are done at the Anastasis and at the Cross that are done on Lord's days through the whole year.
Notes and citation
Summary: Lenten Sundays follow the usual Sunday order.
Topics: The Lord's day and the Sabbath
Cite (SBL): Egeria, Itin. Eger. 27.2 (CSEL 39:78; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/27-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/27-2
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
27.3CSEL 39:78
Postmodum mane sicut et semper dominica die proceditur et aguntur, quae dominicis diebus consuetudo est agi, in ecclesia maiore, quae appellatur Martyrio, quae est in Golgotha post Crucem. Et similiter missa de ecclesia facta ad Anastase itur cum ymnis, sicut semper dominicis diebus fit. Haec ergo dum aguntur, facit se hora quinta; lucernare hoc idem hora sua fit sicut semper ad Anastasem et ad Crucem, sicut et singulis locis sanctis fit; dominica enim die nona fit. Item
Afterwards in the morning, as always on the Lord's day, they go in procession and do what it is customary to do on Lord's days, in the major church called the Martyrium, which is at Golgotha behind the Cross. And likewise, when the dismissal from the church has taken place, they go to the Anastasis with hymns, as is always done on Lord's days. While these things are being done, it comes to the fifth hour; the lamp-lighting likewise is done at its hour, as always at the Anastasis and at the Cross, as is done at each of the holy places; for on the Lord's day the ninth hour is not kept. Likewise
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Sunday morning and evening services in Lent.
- “the ninth hour is not kept”: the Latin reads nona fit (“the ninth is done”), apparently corrupt; most editors understand “is not done”. Translated by the context.
Topics: The Lord's day and the Sabbath
Cite (SBL): Egeria, Itin. Eger. 27.3 (CSEL 39:78; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/27-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/27-3
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
27.4CSEL 39:78–79
secunda feria similiter de pullo primo ad Anastasem itur sicut et toto anno et aguntur usque ad mane, quae semper. Denuo ad tertia itur ad Anastasim et aguntur, quae toto anno ad sextam solent agi, quoniam in diebus quadragesimarum et hoc additur, ut et ad tertiam eatur. Item ad sextam et nonam et lucernare ita aguntur, sicut consuetudo est per totum annum agi semper in ipsis locis sanctis.
on the second day of the week likewise at the first cockcrow they go to the Anastasis as through the whole year, and the usual things are done until morning. Again at the third hour they go to the Anastasis and do what is usually done through the year at the sixth, since in the days of Lent this too is added, that they go at the third hour as well. Likewise at the sixth and the ninth and the lamp-lighting things are done as it is customary through the whole year always to do in those holy places.
Notes and citation
Summary: On weekdays in Lent a service at the third hour is added.
Notes on the original text
- Digital text corrected (stray mark): nonam. et → nonam et.
Topics: Prayer
Cite (SBL): Egeria, Itin. Eger. 27.4 (CSEL 39:78–79; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/27-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/27-4
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
27.5CSEL 39:79
Similiter et tertia feria similiter omnia aguntur sicut et secunda feria. Quarta feria autem similiter itur de noctu ad Anastase et aguntur ea, quae semper, usque ad mane, similiter et ad tertiam et ad sextam; ad nonam autem, quia consuetudo est semper, id est toto anno, quarta feria et sexta feria ad nonam in Syon procedi, quoniam in istis locis, excepto si martyrorum dies euenerit, semper quarta et sexta feria etiam et a cathecuminis ieiunatur, et ideo ad nonam in Syon proceditur. Nam si fortuito in quadragesimis martyrorum dies euenerit quarta feria aut sexta feria neque ad nona in Syon proceditur.
Likewise on the third day of the week everything is done as on the second. On the fourth day, however, they likewise go by night to the Anastasis and do the usual things until morning, likewise at the third and at the sixth; but at the ninth, because it is the custom always, that is, through the whole year, on the fourth and sixth day of the week to go in procession to Sion at the ninth hour — since in these places, except when a martyrs' day falls, the fourth and sixth day of the week are always fasted, even by the catechumens — therefore they go in procession to Sion at the ninth hour. For if by chance in Lent a martyrs' day falls on the fourth or sixth day, they do not go in procession to Sion at the ninth.
Notes and citation
Summary: On Wednesdays and Fridays there is a station at Sion at the ninth hour.
Notes on the original text
- Digital text corrected (stray hyphen): id -est → id est.
Topics: Fasting
Cite (SBL): Egeria, Itin. Eger. 27.5 (CSEL 39:79; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/27-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/27-5
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
27.6CSEL 39:79
Diebus uero quadragesimarum, ut superius dixi, quarta feria ad nona in Syon proceditur iuxta consuetudinem totius anni et omnia aguntur, quae consuetudo est ad nonam agi praeter oblatio; nam ut semper populus discat legem, et episcopus et presbyter praedicant assidue. Cum autem facta fuerit missa, inde cum ymnis populus deducet episcopum usque ad Anastasem; inde sic uenitur, ut cum intratur in Anastase, iam et hora lucernari sit; sic dicuntur ymni et antiphonae, fiunt orationes et fit missa lucernaris in Anastase et ad Crucem.
But in the days of Lent, as I said above, on the fourth day they go in procession to Sion at the ninth hour, according to the custom of the whole year, and everything is done that is customary at the ninth hour except the offering; for so that the people may always learn the law, both the bishop and a presbyter preach diligently. And when the dismissal has taken place, the people lead the bishop from there with hymns to the Anastasis; they come from there so that when they enter the Anastasis it is already the hour of the lamp-lighting; so hymns and antiphons are said, prayers are made and the dismissal of the lamp-lighting takes place at the Anastasis and at the Cross.
Notes and citation
Summary: At Sion there is preaching but no Eucharist; then the evening office.
Cite (SBL): Egeria, Itin. Eger. 27.6 (CSEL 39:79; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/27-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/27-6
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
27.7CSEL 39:79–80
Missa autem lucernarii in isdem diebus, id est quadragesimarum, serius fit semper quam per toto anno. Quinta feria autem similiter omnia aguntur sicut secunda feria et tertia feria. Sexta feria autem similiter omnia aguntur sicut quarta feria et similiter ad nonam in Syon itur et similiter inde cum ymnis usque ad Anastase adducetur episcopus. Sed sexta feria uigiliae in Anastase celebrantur ab ea hora, qua de Sion uentum fuerit cum ymnis, usque in mane, id est de hora lucernarii, quemadmodum intratum fuerit in alia die mane, id est sabbato. Fit autem oblatio in Anastase maturius, ita ut fiat missa ante solem.
The dismissal of the lamp-lighting in these days, that is, of Lent, always takes place later than through the whole year. On the fifth day everything is done likewise as on the second and third days. On the sixth day everything is done likewise as on the fourth, and likewise they go to Sion at the ninth hour, and likewise the bishop is led from there with hymns to the Anastasis. But on the sixth day vigils are celebrated in the Anastasis from the hour at which they come from Sion with hymns until morning, that is, from the hour of the lamp-lighting until they enter on the next day in the morning, that is, the sabbath. The offering is made in the Anastasis earlier, so that the dismissal takes place before sunrise.
Notes and citation
Summary: On Fridays an all-night vigil leads to an early Saturday Eucharist.
Topics: Eucharist
Cite (SBL): Egeria, Itin. Eger. 27.7 (CSEL 39:79–80; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/27-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/27-7
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
27.8CSEL 39:80
Tota autem nocte uicibus dicuntur psalmi responsorii, uicibus antiphonae, uicibus lectiones diuersae, quae omnia usque in mane protrahuntur. Missa autem, quae fit sabbato ad Anastase, ante solem fit, hoc est oblatio, ut ea hora, qua incipit sol procedere, et missa in Anastase facta sit. Sic ergo singulae septimanae celebrantur quadragesimarum.
Through the whole night, in turns, responsorial psalms are said, in turns antiphons, in turns various readings, all of which are drawn out until morning. The dismissal which takes place on the sabbath at the Anastasis is made before sunrise, that is, the offering, so that at the hour at which the sun begins to come out the dismissal in the Anastasis has also been made. So, then, each week of Lent is celebrated.
Notes and citation
Summary: The vigil ends with the Eucharist at sunrise.
Topics: Eucharist
Cite (SBL): Egeria, Itin. Eger. 27.8 (CSEL 39:80; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/27-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/27-8
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
27.9CSEL 39:80
Quod autem dixi, maturius fit missa sabbato, id est ante solem, propterea fit, ut citius absoluant hi, quos dicunt hic ebdomadarios. Nam talis consuetudo est hic ieiuniorum in quadragesimis, ut hi, quos appellant ebdomadarios, id est qui faciunt septimanas, dominica die, quia hora quinta fit missa, ut manducent. Et quemadmodum prandiderint dominica die, iam non manducant nisi sabbato mane, mox communicauerint in Anastase. Propter ipsos ergo, ut citius absoluant, ante sole fit missa in Anastase sabbato. Quod autem dixi, propter illos fit missa mane, non quod illi soli communicent, sed omnes communicant, qui uolunt eadem die in Anastase communicare.
As I said, the dismissal is made earlier on the sabbath, that is, before sunrise; this is done so that those whom they call here hebdomadarii may finish sooner. For the custom of fasts here in Lent is such that those whom they call hebdomadarii, that is, those who keep the weeks, eat on the Lord's day, because the dismissal takes place at the fifth hour. And when they have eaten on the Lord's day, they do not eat again until the sabbath morning, as soon as they have communicated at the Anastasis. For their sake, then, so that they may finish sooner, the dismissal at the Anastasis on the sabbath is made before sunrise. As I said, the dismissal is made in the morning for their sake, not that they alone communicate, but all communicate who wish to communicate on that day at the Anastasis.
Notes and citation
Summary: The early Saturday Eucharist lets those who fast all week break their fast.
- hebdomadarii: those who fast the whole week.
Cite (SBL): Egeria, Itin. Eger. 27.9 (CSEL 39:80; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/27-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/27-9
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
Chapter 28
28.1CSEL 39:80
Ieiuniorum enim consuetudo hic talis est in quadragesimis, ut alii quemadmodum manducauerint dominica die post missa, id est hora quinta aut sexta, iam non manducent per tota septimana nisi sabbato ueniente post missa Anastasis, hi qui faciunt ebdomadas.
For the custom of fasts here in Lent is such that some, once they have eaten on the Lord's day after the dismissal, that is, at the fifth or sixth hour, do not eat again through the whole week until the sabbath comes, after the dismissal of the Anastasis: these are those who keep the weeks.
Notes and citation
Summary: Some eat only on Sunday and Saturday through Lent.
Topics: Fasting
Cite (SBL): Egeria, Itin. Eger. 28.1 (CSEL 39:80; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/28-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/28-1
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
28.2CSEL 39:80
Sabbato autem quod manducauerint mane, iam nec sera manducant, sed ad aliam diem, id est dominica, prandent post missa ecclesiae hora quinta uel plus et postea iam non manducant nisi sabbato ueniente, sicut superius dixi.
On the sabbath, having eaten in the morning, they do not eat in the evening either, but on the next day, that is, the Lord's day, they dine after the dismissal of the church at the fifth hour or later, and afterwards do not eat again until the sabbath comes, as I said above.
Notes and citation
Summary: Their meals in Lent are on Saturday morning and Sunday.
Topics: Fasting
Cite (SBL): Egeria, Itin. Eger. 28.2 (CSEL 39:80; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/28-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/28-2
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
28.3CSEL 39:80–81
Consuetudo enim hic talis est, ut omnes, qui sunt, ut hic dicunt, aputactitae, uiri uel feminae, non solum diebus quadragesimarum, sed et toto anno, qua manducant, semel in die manducant. Si qui autem sunt de ipsis aputactitis, qui non possunt facere integras septimanas ieiuniorum, sicut superius diximus, in totis quadragesimis in medio quinta feria cenant; qui autem nec hoc potest, biduanas facit per totas quadragesimas; qui autem nec ipsud, de sera ad seram manducant.
For the custom here is such that all who are, as they say here, renunciants, men or women, not only in the days of Lent but through the whole year, when they eat, eat once a day. If any of those renunciants cannot keep whole weeks of fasting, as we said above, through the whole of Lent they dine in the middle of the week, on the fifth day; and whoever cannot do even this keeps two-day fasts through the whole of Lent; and whoever cannot do even that eats from evening to evening.
Notes and citation
Summary: The renunciants fast according to their strength.
Topics: Fasting
Cite (SBL): Egeria, Itin. Eger. 28.3 (CSEL 39:80–81; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/28-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/28-3
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
28.4CSEL 39:81
Nemo autem exigit, quantum debeat facere, sed unusquisque ut potest id facit, nec ille laudatur, qui satis fecerit, nec ille uituperatur, qui minus. Talis est enim hic consuetudo. Esca autem eorum quadragesimarum diebus haec est, ut nec panem, quod librari non potest, nec oleum gustent, nec aliquid, quod de arboribus est, sed tantum aqua et sorbitione modica de farina:... quadragesimarum sic fit, ut diximus.
No one demands how much one ought to do, but each does as he can, and neither is he praised who has done much, nor he blamed who has done less. For such is the custom here. Their food on the days of Lent is this: they taste neither bread, which cannot be weighed, nor oil, nor anything that comes from trees, but only water and a little gruel of flour … Lent is kept thus, as we have said.
Textual problem in this passage: see the notes.
Notes and citation
Summary: No one is pressed to fast beyond his strength; their Lenten food is water and gruel.
- The text is damaged at the end (“…”); the clause about bread is obscure in the Latin.
Topics: Fasting
Cite (SBL): Egeria, Itin. Eger. 28.4 (CSEL 39:81; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/28-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/28-4
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
Chapter 29
29.1CSEL 39:81
Et completo earum septimanarum.... uigiliae in Anastase sunt de hora lucernarii sexta feria, qua de Syon uenitur cum psalmis, usque in mane sabbato, qua oblatio fit in Anastase. Item secunda septimana et tertia et iiii* et quinta et sexta similiter fiunt, ut prima de quadragesimis.
And when those weeks have been completed … the vigils are held in the Anastasis from the hour of the lamp-lighting on the sixth day, when they come from Sion with psalms, until morning on the sabbath, when the offering is made in the Anastasis. Likewise the second week and the third and the fourth and the fifth and the sixth are done like the first of Lent.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Each of the six weeks follows the pattern of the first.
- The text is damaged at the beginning (“…”).
Topics: Fasting
Cite (SBL): Egeria, Itin. Eger. 29.1 (CSEL 39:81; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/29-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/29-1
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
29.2CSEL 39:81
Septima autem septimana cum uenerit, id est quando iam duae superant cum ipsa, ut pascha sit, singulis diebus omnia quidem sic aguntur sicut et ceteris septimanis, quae transierunt; tantummodo quod uigiliae, [quae] in illis sex septimanis in Anastase factae sunt, septima autem septimana, id est sexta feria, in Syon fiunt uigiliae iuxta consuetudinem eam, qua in Anastase factae sunt per sex septimanas. Dicuntur autem totis uigiliis apti psalmi semper uel antiphonae tam loco quam diei.
When the seventh week comes, that is, when there remain two, including it, before Pascha, on each day everything is done as in the other weeks that have passed; only that the vigils, which in those six weeks were held in the Anastasis, in the seventh week, that is, on the sixth day, are held on Sion, according to the custom by which they were held in the Anastasis for six weeks. Through all the vigils psalms or antiphons are always said that suit both the place and the day.
Textual problem in this passage: see the notes.
Notes and citation
Summary: In the seventh week the Friday vigil is held on Sion.
- The editor deletes quae.
Cite (SBL): Egeria, Itin. Eger. 29.2 (CSEL 39:81; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/29-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/29-2
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
29.3CSEL 39:81–82
At ubi autem coeperit se mane facere sabbato illucescente, offeret episcopus et facit oblationem mane sabbato. Iam ut fiat missa, mittit uocem archidiaconus et dicit: omnes hodie hora septima in Lazario parati simus. Ac sic ergo cum coeperit se hora septima facere, omnes ad Lazarium ueniunt. Lazarium autem, id est Bethania, est forsitan secundo miliario a ciuitate.
But when it begins to become morning, as the sabbath dawns, the bishop offers and makes the offering in the morning of the sabbath. Now, so that the dismissal may take place, the archdeacon raises his voice and says: “Let us all be ready today at the seventh hour at the Lazarium.” And so when it begins to be the seventh hour, all come to the Lazarium. The Lazarium, that is, Bethany, is perhaps at the second milestone from the city.
Notes and citation
Summary: On the Saturday before Palm Sunday all go to Bethany.
Topics: Eucharist
Cite (SBL): Egeria, Itin. Eger. 29.3 (CSEL 39:81–82; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/29-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/29-3
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
29.4CSEL 39:82
Euntibus autem de [Ierusolima in Lazarium forsitan ad quingentos passus de eodem loco ecclesia est in strata in eo loco, in quo occurrit Domino Maria soror Lazari. Ibi ergo cum uenerit episcopus, occurrent illi omnes monachi, et populus ibi ingreditur, dicitur unus ymnus et una antiphona et legitur ipse locus de euangelio, ubi occurrit soror Lazari Domino. Et sic facta oratione et benedictis omnibus inde iam usque ad Lazarium cum ymnis itur.
Going from Jerusalem to the Lazarium, perhaps five hundred paces from that place, there is a church on the road at the place where Mary, the sister of Lazarus, met the Lord. When the bishop has come there, all the monks meet him, and the people go in there; one hymn and one antiphon are said and the passage itself is read from the gospel where the sister of Lazarus met the Lord. And so, prayer having been made and all blessed, they go from there with hymns to the Lazarium.
John 11:29–32 (allusion, high confidence)
Notes and citation
Summary: At the church where Mary met Jesus they read the gospel.
- An unclosed square bracket before Ierusolima in the digital text is disregarded. John 11:20, 29–32.
Cite (SBL): Egeria, Itin. Eger. 29.4 (CSEL 39:82; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/29-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/29-4
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
29.5CSEL 39:82
In Lazario autem cum uentum fuerit, ita se omnis multitudo colligit, ut non solum ipse locus, sed et campi omnes in giro pleni sint hominibus. Dicuntur ymni etiam et antiphonae apti ipsi diei et loco, similiter et lectiones aptae diei quaecumque leguntur. Iam autem, ut fiat missa, denuntiatur pascha, id est, subit presbyter in altiori loco et leget illum locum, qui scriptus est in euangelio: Cum uenisset Iesus in Bethania ante sex dies paschae et cetera. Lecto ergo eo loco et annuntiata pascha fit missa.
When they have come to the Lazarium, the whole multitude gathers so that not only the place itself but all the fields round about are full of people. Hymns and antiphons suited to that day and place are said, and likewise whatever readings are read suit the day. Then, so that the dismissal may take place, Pascha is announced, that is, a presbyter goes up to a higher place and reads that passage which is written in the gospel: “When Jesus came to Bethany six days before the Passover,” and so on. When that passage has been read and Pascha announced, the dismissal takes place.
John 12:1 (quotation, high confidence)
Notes and citation
Summary: At Bethany Pascha is announced with John 12:1.
- John 12:1.
Topics: Easter and the church year
Cite (SBL): Egeria, Itin. Eger. 29.5 (CSEL 39:82; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/29-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/29-5
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
29.6CSEL 39:82
Propterea autem ea die hoc agitur, quoniam sicut in euangelio scriptum est, ante sex dies paschae factum hoc fuisset in Bethania; de sabbato enim usque in quinta feria, qua post cena noctu comprehenditur Dominus, sex dies sunt. Reuertuntur ergo omnes ad ciuitatem rectus ad Anastase et fit lucernare iuxta consuetudinem.
This is done on that day because, as it is written in the gospel, this happened in Bethany six days before the Passover; for from the sabbath to the fifth day, on which after supper the Lord was seized by night, there are six days. So all return to the city straight to the Anastasis, and the lamp-lighting is done according to custom.
Notes and citation
Summary: The reckoning of the six days explains the date.
Topics: Easter and the church year
Cite (SBL): Egeria, Itin. Eger. 29.6 (CSEL 39:82; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/29-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/29-6
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
Chapter 30
30.1CSEL 39:82–83
Alia ergo die, id est dominica, qua intratur in septimana paschale, quam hic appellant septimana maior, celebratis de pullorum cantu his, quae consuetudinis sunt in Anastase uel ad Crucem usque ad mane agi: die ergo dominica mane proceditur iuxta consuetudinem in ecclesia maiore, quae appellatur Martyrium. Propterea autem Martyrium appellatur, quia in Golgotha est, id est post Crucem, ubi Dominus passus est, et ideo Martyrio.
So on the next day, that is, the Lord's day, on which they enter the Paschal week, which here they call the Great Week, when what is customary has been celebrated from cockcrow at the Anastasis and at the Cross until morning, on the Lord's day in the morning they go in procession according to custom to the major church, which is called the Martyrium. It is called the Martyrium because it is at Golgotha, that is, behind the Cross, where the Lord suffered, and therefore Martyrium.
Notes and citation
Summary: Holy Week begins with the service in the Martyrium.
Topics: Easter and the church year
Cite (SBL): Egeria, Itin. Eger. 30.1 (CSEL 39:82–83; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/30-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/30-1
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
30.2CSEL 39:83
Cum ergo celebrata fuerint omnia iuxta consuetudinem in ecclesia maiore, et antequam fiat missa, mittet uocem archidiaconus et dicit primum: ista septimana omni, id est de die crastino, hora nona, omnes ad Martyrium conueniamus, id est in ecclesia maiore. Item mittet uocem alteram et dicet: hodie omnes hora septima in Eleona parati simus.
So when everything has been celebrated according to custom in the major church, and before the dismissal takes place, the archdeacon raises his voice and says first: “This whole week, that is, from tomorrow, let us all meet at the ninth hour at the Martyrium,” that is, in the major church. Likewise he raises a second announcement and says: “Today let us all be ready at the seventh hour at the Eleona.”
Notes and citation
Summary: The archdeacon announces the week's services.
Cite (SBL): Egeria, Itin. Eger. 30.2 (CSEL 39:83; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/30-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/30-2
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
30.3CSEL 39:83
Facta ergo missa in ecclesia maiore, id est ad Martyrium, deducitur episcopus cum ymnis ad Anastase et ibi completis, quae consuetudo est diebus dominicis fieri in Anastase post missa Martyrii et iam unusquisque hiens ad domum suam festinat manducare, ut hora inchoante septima, omnes in ecclesia parati sint, quae est in Eleona, id est in monte Oliueti, ubi est spelunca illa, in qua docebat Dominus.
So when the dismissal has taken place in the major church, that is, at the Martyrium, the bishop is led with hymns to the Anastasis, and there, when the things have been completed that are customary on Lord's days at the Anastasis after the dismissal of the Martyrium, each one going home hurries to eat, so that at the beginning of the seventh hour all may be ready in the church which is at the Eleona, that is, on the Mount of Olives, where that cave is in which the Lord used to teach.
Notes and citation
Summary: After eating, all go to the Eleona on the Mount of Olives.
Cite (SBL): Egeria, Itin. Eger. 30.3 (CSEL 39:83; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/30-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/30-3
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
Chapter 31
31.1CSEL 39:83
Hora ergo septima omnis populus ascendet in monte oliueti, id est in Eleona, in ecclesia, sed et episcopus; dicuntur ymni et antiphonae aptae diei ipsi uel loco, lectiones etiam similiter. Et cum coeperit se facere hora nona, subitur cum ymnis in Inbomon, id est in eo loco, de quo ascendit Dominus in caelis, et ibi seditur; nam omnis populus semper praesente episcopo, iubetur sedere, tantum quod diacones soli stant semper. Dicuntur et ibi ymni uel antiphonae aptae loco aut diei: similiter et lectiones interpositae et orationes.
So at the seventh hour all the people go up to the Mount of Olives, that is, to the Eleona, to the church, and the bishop too; hymns and antiphons suited to that day or place are said, and readings likewise. And when it begins to be the ninth hour, they go up with hymns to the Imbomon, that is, to the place from which the Lord ascended into heaven, and they sit there; for all the people, when the bishop is present, are always told to sit; only the deacons always stand. There too hymns or antiphons suited to the place or day are said, and likewise readings and prayers interspersed.
Acts 1:9 (allusion, medium confidence)
Notes and citation
Summary: At the ninth hour they go up to the Imbomon, the place of the ascension.
- Imbomon: Greek ἐν βωμῷ, “on the height”.
Topics: Prayer
Cite (SBL): Egeria, Itin. Eger. 31.1 (CSEL 39:83; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/31-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/31-1
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
31.2CSEL 39:83–84
Et iam cum coeperit esse hora undecima, legitur ille locus de euangelio, ubi infantes cum ramis uel palmis occurrerunt Domino dicentes: Benedictus, qui uenit in nomine Domini. Et statim leuat se episcopus et omnis populus, porro inde de summo monte oliueti totum pedibus itur. Nam totus populus ante ipsum cum ymnis uel antiphonis respondentes semper: Benedictus, qui uenit in nomine Domini.
And when it begins to be the eleventh hour, that passage of the gospel is read where the children with branches or palms met the Lord, saying: “Blessed is he who comes in the name of the Lord.” And at once the bishop rises, and all the people, and then from the top of the Mount of Olives they go the whole way on foot. For all the people go before him with hymns or antiphons, always responding: “Blessed is he who comes in the name of the Lord.”
Matt 21:8–9 (quotation, high confidence)
Notes and citation
Summary: With palms the people escort the bishop down the Mount of Olives.
- Matt 21:8–9.
Topics: Easter and the church year
Cite (SBL): Egeria, Itin. Eger. 31.2 (CSEL 39:83–84; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/31-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/31-2
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
31.3CSEL 39:84
Et quotquot sunt infantes in hisdem locis, usque etiam qui pedibus ambulare non possunt, quia teneri sunt, in collo illos parentes sui tenent, omnes ramos tenentes alii palmarum, alii oliuarum; et sic deducetur episcopus in eo typo, quo tunc Dominus deductus est.
And all the children in these places, even those who cannot walk on foot because they are small, their parents hold on their necks, all holding branches, some of palms, others of olives; and so the bishop is escorted in the same manner in which the Lord was then escorted.
Matt 21:8 (allusion, high confidence)
Notes and citation
Summary: Children with palm and olive branches escort the bishop as the Lord was escorted.
Cite (SBL): Egeria, Itin. Eger. 31.3 (CSEL 39:84; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/31-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/31-3
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
31.4CSEL 39:84
Et de summo monte usque ad ciuitatem et inde ad Anastase per totam ciuitatem totum pedibus omnes, sed et si quae matronae sunt aut si qui domini, sic deducunt episcopum respondentes et sic lente et lente, ne lassetur populus, porro iam sera peruenitur ad Anastase. Ubi cum uentum fuerit, quamlibet sero sit, tamen fit lucernare, fit denuo oratio ad Crucem et dimittitur populus.
And from the top of the mountain to the city, and from there to the Anastasis through the whole city, all go the whole way on foot, even any ladies of rank or any gentlemen; so they escort the bishop, responding, and so slowly, slowly, lest the people be tired, they come late to the Anastasis. When they have arrived there, however late it is, the lamp-lighting is held, a prayer is made again at the Cross, and the people are dismissed.
Notes and citation
Summary: The procession reaches the Anastasis late for the lamp-lighting.
Topics: Prayer
Cite (SBL): Egeria, Itin. Eger. 31.4 (CSEL 39:84; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/31-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/31-4
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
Chapter 32
32.1CSEL 39:84
Item alia die, id est secunda feria, aguntur, quae consuetudinis sunt de pullo primo agi usque ad mane ad Anastase, similiter et ad tertia et ad sexta aguntur ea, quae totis quadragesimis. Ad nona autem omnes in ecclesia maiore, id est ad Martyrium, colligent se et ibi usque ad horam primam noctis semper ymni et antiphonae dicuntur, lectiones etiam aptae diei et loco leguntur, interpositae semper orationes.
Likewise on the next day, that is, the second day of the week, the things customary from the first cockcrow until morning are done at the Anastasis, and likewise at the third and sixth hours the things done through the whole of Lent. But at the ninth hour all gather in the major church, that is, at the Martyrium, and there until the first hour of the night hymns and antiphons are always said, readings suited to the day and place are also read, with prayers always interspersed.
Notes and citation
Summary: On Monday of Holy Week the people gather at the Martyrium from the ninth hour.
Topics: Prayer
Cite (SBL): Egeria, Itin. Eger. 32.1 (CSEL 39:84; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/32-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/32-1
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
32.2CSEL 39:84
Lucernarium etiam agitur ibi, cum coeperit hora esse; sic est ergo, ut nocte etiam fiat missa ad Martyrium. Ubi cum facta fuerit missa, inde cum ymnis ad Anastase ducitur episcopus. In quo autem ingressus fuerit in Anastase, dicitur unus ymnus, fit oratio, benedicuntur cathecumini, item fideles, et fit missa.
The lamp-lighting is also held there when its hour comes; so it is that the dismissal at the Martyrium takes place at night. When the dismissal has taken place there, the bishop is led from there with hymns to the Anastasis. And when he has entered the Anastasis, one hymn is said, a prayer is made, the catechumens are blessed, likewise the faithful, and the dismissal takes place.
Notes and citation
Summary: The day ends with blessings at the Anastasis.
Notes on the original text
- Digital text corrected (punctuation slips): cathecumini. item fideles. et fit → cathecumini, item fideles, et fit.
Topics: Prayer
Cite (SBL): Egeria, Itin. Eger. 32.2 (CSEL 39:84; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/32-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/32-2
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
Chapter 33
33.1CSEL 39:84
Item tertia feria similiter omnia fiunt sicut secunda feria. Illud solum additur tertia feria, quod nocte sera, postea quam missa facta fuerit ad Martyrium et itum fuerit ad Anastase et denuo in Anastase missa facta fuerit, omnes illa hora noctu uadent in ecclesia, quae est in monte Eleona.
Likewise on the third day of the week everything is done as on the second. This alone is added on the third day, that late at night, after the dismissal has taken place at the Martyrium and they have gone to the Anastasis and the dismissal has again taken place at the Anastasis, all go at that hour by night to the church which is on the Mount of Eleona.
Notes and citation
Summary: On Tuesday they go by night to the Eleona.
Notes on the original text
- Digital text corrected (stray letter): omnia I fiunt → omnia fiunt.
Cite (SBL): Egeria, Itin. Eger. 33.1 (CSEL 39:84; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/33-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/33-1
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
33.2CSEL 39:84–85
In qua ecclesia cum uentum fuerit, intrat episcopus intra spelunca, in qua spelunca solebat Dominus docere discipulos, et accipit codicem euangelii et stans ipse episcopus leget uerba Domini, quae scripta sunt in euangelio in cata Matheo, id est ubi dicit: Videte, ne quis uos seducat. Et omnem ipsam allocutionem perleget episcopus. At ubi autem illa perlegerit, fit oratio, benedicuntur cathecumini, item et fideles, fit missa et reuertuntur a monte unusquisque ad domum suam satis sera iam nocte.
When they have come into that church, the bishop goes inside the cave in which the Lord used to teach the disciples, and takes the book of the gospel, and the bishop himself, standing, reads the words of the Lord which are written in the gospel according to Matthew, that is, where he says: “See that no one leads you astray.” And the bishop reads through that whole discourse. And when he has read it through, a prayer is made, the catechumens are blessed, and the faithful too, the dismissal takes place, and each returns from the mountain to his home, very late in the night.
Matt 24:4 (quotation, high confidence) · Matt 24:1–25:46 (allusion, medium confidence)
Notes and citation
Summary: In the cave the bishop reads Christ's discourse on the end.
- Matt 24:4 and the discourse of Matt 24–25.
Topics: Eschatology
Cite (SBL): Egeria, Itin. Eger. 33.2 (CSEL 39:84–85; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/33-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/33-2
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
Chapter 34
34.1CSEL 39:85
Item quarta feria aguntur omnia per tota die a pullo primo sicut secunda feria et tertia feria, sed posteaquam missa facta fuerit nocte ad Martyrium et deductus fuerit episcopus cum ymnis ad Anastase, statim intrat episcopus in spelunca, quae est in Anastase, et stat intra cancellos, presbyter autem ante cancellum stat et accipit euangelium et legit illum locum, ubi Iudas Scariothes hiuit ad Iudeos et definiuit quid ei darent, ut traderet Dominum. Qui locus at ubi lectus fuerit, tantus rugitus et mugitus est totius populi, ut nullus sit, qui moueri non possit in lacrimis in ea hora. Postmodum fit oratio, benedicuntur cathecumini, postmodum fideles et fit missa.
Likewise on the fourth day of the week everything is done through the whole day from the first cockcrow as on the second and third days; but after the dismissal has taken place at night at the Martyrium and the bishop has been led with hymns to the Anastasis, at once the bishop goes into the cave which is in the Anastasis and stands inside the screens, while a presbyter stands before the screen and takes the gospel and reads that passage where Judas Iscariot went to the Jews and settled what they would give him to betray the Lord. And when that passage has been read, there is such groaning and moaning of all the people that there is no one who cannot be moved to tears at that hour. Afterwards a prayer is made, the catechumens are blessed, afterwards the faithful, and the dismissal takes place.
Matt 26:14–16 (allusion, high confidence)
Notes and citation
Summary: On Wednesday the betrayal by Judas is read amid the people's tears.
Notes on the original text
- Digital text corrected (OCR slip (l for I); punctuation slip): cancellos. presbyter → cancellos, presbyter; ludas → Iudas.
Topics: Passion and death of Christ
Cite (SBL): Egeria, Itin. Eger. 34.1 (CSEL 39:85; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/34-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/34-1
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
Chapter 35
35.1CSEL 39:85
Item quinta feria aguntur ea de pullo primo, quae consuetudinis est usque ad mane ad Anastase, similiter ad tertia et ad sexta. Octaua autem hora iuxta consuetudinem ad Martyrium colliget se omnis populus, propterea autem temporius quam ceteris diebus, quia citius missa fieri necesse est. Itaque ergo collecto omni populo aguntur, quae agenda sunt, fit ipsa die oblatio ad Martyrium et facitur missa hora forsitan decima ibidem. Antea autem quam fiat missa, mittet uocem archidiaconus et dicet: Hora prima noctis omnes in ecclesia, quae est in Eleona, conueniamus, quoniam maximus labor nobis instat hodie nocte ista.
Likewise on the fifth day of the week the things customary from the first cockcrow until morning are done at the Anastasis, likewise at the third and sixth hours. But at the eighth hour, according to custom, all the people gather at the Martyrium, earlier than on other days, because the dismissal must take place sooner. And so, when all the people have gathered, the things to be done are done, the offering is made on that day at the Martyrium, and the dismissal takes place there at perhaps the tenth hour. But before the dismissal takes place, the archdeacon raises his voice and says: “At the first hour of the night let us all meet in the church which is at the Eleona, since the greatest labour awaits us tonight.”
Notes and citation
Summary: On Thursday the Eucharist is celebrated early at the Martyrium.
Topics: Eucharist
Cite (SBL): Egeria, Itin. Eger. 35.1 (CSEL 39:85; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/35-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/35-1
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
35.2CSEL 39:85–86
Facta ergo missa Martyrii uenitur post Crucem, dicitur ibi unus ymnus tantum, fit oratio et offeret episcopus ibi oblationem et communicant omnes. Excepta enim ipsa die una per totum annum nunquam offeritur post Crucem nisi ipsa die tantum. Facta ergo et ibi missa itur ad Anastase, fit oratio, benedicuntur iuxta consuetudinem cathecumini et sic fideles et fit missa. Et sic unusquisque festinat reuerti in domum suam, ut manducet, quia statim ut manducauerint, omnes uadent in Eleona in ecclesia ea, in qua est spelunca, in qua ipsa die Dominus cum apostolis fuit.
So when the dismissal of the Martyrium has taken place, they come behind the Cross, only one hymn is said there, a prayer is made, and the bishop offers the offering there and all communicate. For except on that one day, through the whole year the offering is never made behind the Cross, but only on that day. So when the dismissal has taken place there too, they go to the Anastasis, a prayer is made, the catechumens are blessed according to custom, and then the faithful, and the dismissal takes place. And so each hurries to return to his home to eat, because as soon as they have eaten, all go to the Eleona, to the church in which is the cave where on that very day the Lord was with the apostles.
Notes and citation
Summary: Only on Holy Thursday is the Eucharist offered behind the Cross.
Topics: Eucharist
Cite (SBL): Egeria, Itin. Eger. 35.2 (CSEL 39:85–86; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/35-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/35-2
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
35.3CSEL 39:86
Et ibi usque ad hora noctis forsitan quinta semper aut ymni aut antiphonae aptae diei et loco, similiter et lectiones dicuntur, interpositae orationes fiunt, loca etiam ea de euangelio leguntur, in quibus Dominus allocutus est discipulos eadem die sedens in eadem spelunca, quae in ipsa ecclesia est. Et
And there until perhaps the fifth hour of the night hymns or antiphons suited to the day and place are always said, and likewise readings; prayers are interspersed, and those passages of the gospel are read in which the Lord spoke to the disciples on that same day, sitting in that same cave, which is in that church. And
John 13:31–17:26 (allusion, medium confidence)
Notes and citation
Summary: At the Eleona the Last Supper discourse is read.
- Probably John 13–17.
Topics: Prayer
Cite (SBL): Egeria, Itin. Eger. 35.3 (CSEL 39:86; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/35-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/35-3
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
35.4CSEL 39:86
inde iam hora noctis forsitan sexta itur susu in Imbomon cum ymnis in eo loco, unde ascendit Dominus in caelis. Et ibi denuo similiter lectiones et ymni et antiphonae aptae diei dicuntur, orationes etiam ipsae quaecumque fiunt, quas dicet episcopus, semper et diei et loco aptas dicet.
from there, at perhaps the sixth hour of the night, they go up with hymns to the Imbomon, to the place from which the Lord ascended into heaven. And there again likewise readings, hymns and antiphons suited to the day are said, and whatever prayers are made, which the bishop says, he always says suited to the day and the place.
Notes and citation
Summary: At midnight they go up to the Imbomon.
Topics: Prayer
Cite (SBL): Egeria, Itin. Eger. 35.4 (CSEL 39:86; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/35-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/35-4
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
Chapter 36
36.1CSEL 39:86
Ac sic ergo cum coeperit esse pullorum cantus, descenditur de Imbomon cum ymnis et acceditur eodem loco, ubi orauit Dominus, sicut scriptum est in euangelio: Et accessit quantum iactus lapidis et orauit et cetera. In eo enim loco ecclesia est elegans. Ingreditur ibi episcopus et omnis populus, dicitur ibi oratio apta loco et diei, dicitur etiam unus ymnus aptus et legitur ipse locus de euangelio, ubi dixit discipulis suis: Vigilate, ne intretis in temptationem. Et omnis ipse locus perlegitur ibi et fit denuo oratio.
And so, when cockcrow begins, they come down from the Imbomon with hymns and go to the place where the Lord prayed, as it is written in the gospel: “And he went forward about a stone's throw and prayed,” and so on. In that place there is an elegant church. The bishop and all the people go in there; a prayer suited to the place and day is said there, one suitable hymn is also said, and the passage itself is read from the gospel where he said to his disciples: “Watch, that you may not enter into temptation.” And the whole passage is read through there, and a prayer is made again.
Luke 22:41 (quotation, high confidence) · Matt 26:41 (quotation, high confidence)
Notes and citation
Summary: At cockcrow they pray at the place of the agony.
- Luke 22:41; Matt 26:41 (Mark 14:38).
Notes on the original text
- Digital text corrected (stray hyphen; stray letter): I Ac sic → Ac sic; scriptum-est → scriptum est.
Topics: Prayer
Cite (SBL): Egeria, Itin. Eger. 36.1 (CSEL 39:86; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/36-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/36-1
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
36.2CSEL 39:86
Et iam inde cum ymnis usque ad minimus infans in Gessamani pedibus cum episcopo descendent, ubi prae tam magna turba multitudinis et fatigati de uigiliis et ieiuniis cotidianis lassi, quia tam magnum montem necesse habent descendere, lente et lente cum ymnis uenitur in Gessamani. Candelae autem ecclesiasticae super ducentae paratae sunt propter lumen omni populo.
And from there with hymns, down to the smallest child, they go down on foot with the bishop to Gethsemane, where, because of so great a crowd of people, and wearied by vigils and tired by daily fasts, because they have to come down so great a mountain, they come slowly, slowly with hymns to Gethsemane. More than two hundred church candles are prepared to give light to all the people.
Notes and citation
Summary: By candlelight the whole people go down to Gethsemane.
Topics: Fasting
Cite (SBL): Egeria, Itin. Eger. 36.2 (CSEL 39:86; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/36-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/36-2
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
36.3CSEL 39:86–87
Cum ergo peruentum fuerit in Gessamani, fit primum oratio apta, sic dicitur ymnus, item legitur ille locus de euangelio, ubi comprehensus est Dominus. Qui locus ad quod lectus fuerit, tantus rugitus et mugitus totius populi est cum fletu, ut forsitan porro ad ciuitatem gemitus populi omnis auditus sit. Et iam ex illa hora hitur ad ciuitatem pedibus cum ymnis, peruenitur ad portam ea hora, qua incipit quasi homo hominem cognoscere, inde totum per mediam ciuitatem omnes usque ad unum, maiores atque minores, diuites, pauperes, toti ibi parati, specialiter illa die nullus recedit a uigiliis usque in mane. Sic deducitur episcopus a Gessemani usque ad portam et inde per totam ciuitatem usque ad Crucem.
So when they have come to Gethsemane, first a suitable prayer is made, then a hymn is said, likewise that passage of the gospel is read where the Lord was seized. And when that passage has been read, there is such groaning and moaning of all the people, with weeping, that perhaps the lamentation of all the people was heard as far as the city. And from that hour they go to the city on foot with hymns; they reach the gate at the hour when one person begins as it were to recognize another; from there through the middle of the city all, to a man, old and young, rich, poor, are all there ready; on that day especially no one leaves the vigils until morning. So the bishop is escorted from Gethsemane to the gate and from there through the whole city to the Cross.
Matt 26:47–56 (allusion, high confidence)
Notes and citation
Summary: At Gethsemane the arrest is read; at dawn they process to the Cross.
Topics: Passion and death of Christ
Cite (SBL): Egeria, Itin. Eger. 36.3 (CSEL 39:86–87; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/36-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/36-3
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
36.4CSEL 39:87
Ante Crucem autem at ubi uentum fuerit, iam lux quasi clara incipit esse. Ibi denuo legitur ille locus de euangelio, ubi adducitur Dominus ad Pilatum, et omnia quaecumque scripta sunt Pilatum ad Dominum dixisse aut ad Iudeos totum legitur.
And when they have come before the Cross, it is already beginning to be quite light. There again that passage of the gospel is read where the Lord is brought to Pilate, and everything that is written that Pilate said to the Lord or to the Jews is all read.
John 18:28–19:16 (allusion, high confidence)
Notes and citation
Summary: Before the Cross the trial before Pilate is read.
Topics: Passion and death of Christ
Cite (SBL): Egeria, Itin. Eger. 36.4 (CSEL 39:87; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/36-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/36-4
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
36.5CSEL 39:87–88
Postmodum autem alloquitur episcopus populum confortans eos, quoniam et tota nocte laborauerint et adhuc laboraturi sint ipsa die, ut non lassentur, sed habeant spem in Deo, qui eis pro eo labore maiorem mercedem redditurus sit. Et sic confortans eos, ut potest ipse, alloquens dicit eis: Ite interim nunc unusquisque ad domumcellas uestras, sedete uobis et modico, et ad horam prope secundam diei omnes parati estote hic, ut de ea hora usque ad sexta sanctum lignum crucis possitis uidere ad salutem sibi unusquisque nostrum credens profuturum; de hora enim sexta denuo necesse habemus hic omnes conuenire in isto loco, id est ante Crucem, ut lectionibus et orationibus usque ad noctem operam demus.
Afterwards the bishop addresses the people, strengthening them, since they have laboured all night and are still to labour that day, that they should not grow weary, but have hope in God, who will give them a greater reward for that labour. And so strengthening them as he can, he addresses them and says: “Go now meanwhile each of you to your little homes, sit down a little, and at about the second hour of the day all be ready here, so that from that hour to the sixth you may see the holy wood of the cross, each of us believing that it will profit him for salvation; for from the sixth hour we must all meet again here in this place, that is, before the Cross, so that we may give ourselves to readings and prayers until night.”
Notes and citation
Summary: The bishop encourages the weary people and announces the veneration of the cross.
Cite (SBL): Egeria, Itin. Eger. 36.5 (CSEL 39:87–88; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/36-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/36-5
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
Chapter 37
37.1CSEL 39:88
Post hoc ergo missa facta de Cruce, id est antequam sol procedat, statim unusquisque animosi uadent in Syon orare ad columnam illam, ad quam flagellatus est Dominus. Inde reuersi sedent modice in domibus suis et statim toti parati sunt. Et sic ponitur cathedra episcopo in Golgotha post Crucem, quae stat nunc, residet episcopus in cathedra, ponitur ante eum mensa sublinteata, stant in giro mensa diacones et affertur loculus argenteus deauratus, in quo est lignum sanctum crucis, aperitur et profertur, ponitur in mensa tam lignum crucis quam titulus.
After this, then, when the dismissal from the Cross has taken place, that is, before the sun rises, at once each of them eagerly goes to Sion to pray at that column at which the Lord was scourged. Returning from there, they sit a little in their houses and at once are all ready. And so a chair is placed for the bishop at Golgotha behind the Cross, which stands there now; the bishop sits in the chair; a table covered with a linen cloth is placed before him; the deacons stand round the table, and a silver-gilt casket is brought in, in which is the holy wood of the cross; it is opened and brought out, and both the wood of the cross and the title are placed on the table.
Matt 27:26 (allusion, medium confidence) · John 19:19 (allusion, medium confidence)
Notes and citation
Summary: On Good Friday the wood of the cross is brought out before the bishop.
- The column of the scourging: cf. Matt 27:26.
Notes on the original text
- Digital text corrected (stray letter): missa I facta → missa facta.
Topics: Martyrs' shrines and relics
Cite (SBL): Egeria, Itin. Eger. 37.1 (CSEL 39:88; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/37-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/37-1
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
37.2CSEL 39:88
Cum ergo positum fuerit in mensa, episcopus sedens de manibus suis summitates de ligno sancto premet, diacones autem, qui in giro stant, custodent. Hoc autem propterea sic custoditur, quia consuetudo est, ut unus et unus omnis populus ueniens, tam fideles quam cathecumini, acclinantes se ad mensam osculentur sanctum lignum et pertranseant. Et quoniam nescio quando dicitur quidam fixisse morsum et furasse de sancto ligno, ideo nunc a diaconibus, qui in giro stant, sic custoditur, ne qui ueniens audeat denuo sic facere.
So when it has been placed on the table, the bishop, sitting, presses the ends of the holy wood with his hands, while the deacons who stand round keep watch. It is guarded so because the custom is that all the people, coming one by one, both faithful and catechumens, bowing down to the table, kiss the holy wood and pass on. And because, I do not know when, someone is said to have taken a bite and stolen from the holy wood, therefore it is now so guarded by the deacons who stand round, lest anyone coming should dare to do so again.
Notes and citation
Summary: The people kiss the wood of the cross under the deacons' guard.
Notes on the original text
- Digital text corrected (stray hyphen): quando- dicitur → quando dicitur.
Topics: Martyrs' shrines and relics
Cite (SBL): Egeria, Itin. Eger. 37.2 (CSEL 39:88; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/37-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/37-2
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
37.3CSEL 39:88–89
Ac sic ergo omnis populus transit unus et unus toti acclinantes se, primum de fronte, sic de oculis tangentes crucem et titulum, et sic osculantes crucem pertranseunt, manum autem nemo mittit ad tangendum. At ubi autem osculati fuerint crucem <et> pertransierint, stat diaconus, tenet anulum Salomonis et cornu illud, de quo reges unguebantur. Osculantur et cornu, attendunt et anulum minus secunda usque ad horam sextam omnis populus transit, per unum ostium intrans, per alterum [per alterum] perexiens. quoniam hoc in eo loco fit, in quo pridie, id est quinta feria, oblatio facta est.
And so all the people pass by one by one, all bowing down, touching the cross and the title first with the forehead, then with the eyes, and so kissing the cross they pass on, but no one puts out a hand to touch it. And when they have kissed the cross <and> passed on, a deacon stands holding the ring of Solomon and that horn from which the kings were anointed. They kiss the horn too, and look at the ring; [from the] second [hour] until the sixth hour all the people pass by, entering through one door and going out through the other, since this is done in the place where on the previous day, that is, the fifth day of the week, the offering was made.
Textual problem in this passage: see the notes.
1 Sam 16:13 (allusion, low confidence) · 1 Kgs 1:39 (allusion, low confidence)
Notes and citation
Summary: They also venerate the ring of Solomon and the anointing horn.
- The text is damaged at minus secunda; translated by sense (“from the second hour”). The editor deletes a repeated per alterum; the angle brackets around et are his supplement.
Topics: Martyrs' shrines and relics
Cite (SBL): Egeria, Itin. Eger. 37.3 (CSEL 39:88–89; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/37-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/37-3
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
37.4CSEL 39:89
At ubi autem sexta hora se fecerit, sic itur ante Crucem, siue pluuia siue aestus sit, quia ipse locus subdiuanus est, id est quasi atrium ualde grande et pulchrum satis, quod est inter Cruce et Anastase. Ibi ergo omnis populus se colliget, ita ut nec aperiri possit.
But when the sixth hour has come, they go before the Cross, whether it is rain or heat, because that place is open to the sky, that is, as it were a courtyard, very large and quite beautiful, which is between the Cross and the Anastasis. There, then, all the people gather, so that it cannot even be opened.
Notes and citation
Summary: At the sixth hour all gather in the courtyard before the Cross.
Notes on the original text
- Digital text corrected (punctuation slip): siue, aestus → siue aestus.
Cite (SBL): Egeria, Itin. Eger. 37.4 (CSEL 39:89; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/37-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/37-4
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
37.5CSEL 39:89
Episcopo autem cathedra ponitur ante Cruce et de sexta usque ad nona aliud nichil fit, nisi leguntur lectiones sic: id est ita legitur primum de psalmis ubicumque de passione dixit, legitur et de apostolis siue de epistolis apostolorum uel de actionibus, ubicumque de passione Domini dixerunt, nec non et de euangeliis leguntur loca, ubi patitur. Item legitur de prophetis, ubi passurum Dominum dixerunt, item legitur de euangeliis, ubi de passione dicit.
A chair is placed for the bishop before the Cross, and from the sixth to the ninth hour nothing else is done but readings are read thus: that is, first is read from the psalms wherever it spoke of the passion; there is read also from the apostle, whether from the letters of the apostles or from their Acts, wherever they spoke of the Lord's passion; and also from the gospels are read the passages where he suffers. Likewise there is read from the prophets, where they said the Lord would suffer; likewise there is read from the gospels, where it speaks of the passion.
Notes and citation
Summary: From the sixth to the ninth hour passages on the passion are read.
Topics: Scripture and canon, Passion and death of Christ
Cite (SBL): Egeria, Itin. Eger. 37.5 (CSEL 39:89; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/37-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/37-5
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
37.6CSEL 39:89
Ac sic ab hora sexta usque ad horam nonam semper sic leguntur lectiones aut dicuntur ymni, ut ostendatur omni populo, quia quicquid dixerunt prophetae futurum de passione Domini, ostendatur tam per euangelia quam etiam per apostolorum scripturas factum esse. Et sic per illas tres horas docetur populus omnis nichil factum esse, quod non prius dictum sit, et nichil dictum esse, quod non totum completum sit. Semper autem interponuntur orationes, quae orationes et ipsae aptae diei sunt.
And so from the sixth hour to the ninth readings are always read or hymns said, so that it may be shown to all the people that whatever the prophets said would happen concerning the Lord's passion is shown, both by the gospels and also by the writings of the apostles, to have been done. And so through those three hours all the people are taught that nothing was done which was not first foretold, and nothing was foretold which was not wholly fulfilled. Prayers are always interspersed, and these prayers too are suited to the day.
Notes and citation
Summary: The readings show prophecy fulfilled in the passion.
Topics: Scripture and canon, Prayer, Prophecy and fulfilment
Cite (SBL): Egeria, Itin. Eger. 37.6 (CSEL 39:89; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/37-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/37-6
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
37.7CSEL 39:89–90
Ad singulas autem lectiones et orationes tantus affectus et gemitus totius populi est, ut mirum sit; nam nullus est neque maior neque minor, qui non illa die illis tribus horis tantum ploret, quantum nec aestimari potest, Dominum pro nobis ea passum fuisse. Post hoc cum coeperit se iam hora nona facere, legitur iam ille locus de euangelio cata Iohannem, ubi reddidit spiritum; quo lecto iam fit oratio
At each of the readings and prayers there is such emotion and lamentation of all the people that it is wonderful; for there is no one, old or young, who on that day in those three hours does not weep as much as cannot be estimated, that the Lord suffered these things for us. After this, when the ninth hour begins, that passage of the gospel according to John is read where he gave up his spirit; when it has been read, a prayer is made
John 19:30 (allusion, high confidence)
Notes and citation
Summary: The people weep; at the ninth hour John's account of Christ's death is read.
- John 19:30.
Topics: Passion and death of Christ
Cite (SBL): Egeria, Itin. Eger. 37.7 (CSEL 39:89–90; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/37-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/37-7
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
37.8CSEL 39:90
et missa. At ubi autem missa facta fuerit de ante Cruce, statim omnes in ecclesia maiore ad Martyrium... aguntur ea, quae per ipsa septimana de hora nona, qua ad Martyrium conuenitur, consueuerunt agi usque ad sero per ipsa septimana. Missa autem facta de Martyrium uenitur ad Anastase; et ibi cum uentum fuerit, legitur ille locus de euangelio, ubi petit corpus Domini Ioseph a Pilato <et) ponet illud in sepulcro nouo. Hoc autem lecto fit oratio, benedicuntur cathecumini, sic fit missa.
and the dismissal. And when the dismissal from before the Cross has taken place, at once all [go] to the major church, to the Martyrium …, and the things are done which through that week, from the ninth hour, when they meet at the Martyrium, are customarily done until evening through that week. When the dismissal from the Martyrium has taken place, they come to the Anastasis; and when they have come there, that passage of the gospel is read where Joseph asks Pilate for the Lord's body <and> places it in a new tomb. When this has been read, a prayer is made, the catechumens are blessed, and so the dismissal takes place.
Textual problem in this passage: see the notes.
Matt 27:57–60 (allusion, high confidence)
Notes and citation
Summary: The burial of Christ is read at the Anastasis.
- The text is damaged after Martyrium (“…”). The angle brackets are the editor's supplement.
Notes on the original text
- Digital text corrected (stray mark): missa., At → missa. At.
Topics: Passion and death of Christ
Cite (SBL): Egeria, Itin. Eger. 37.8 (CSEL 39:90; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/37-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/37-8
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
37.9CSEL 39:90
Ipsa autem die non mittitur uox, ut peruigiletur ad Anastase, quoniam scit populum fatigatum esse, sed consuetudo est, ut peruigiletur ibi. Ac sic qui uult de populo, immo qui possunt, uigilant, qui autem non possunt, non uigilant ibi usque in mane, clerici autem uigilant ibi, id est qui aut fortiores sunt, aut iuueniores; et tota nocte dicuntur ibi ymni et antiphonae usque ad mane. Maxima autem turba peruigilant, alii de sera, alii de media nocte, qui ut possunt.
On that day no announcement is made to keep vigil at the Anastasis, since it is known that the people are tired; but it is the custom to keep vigil there. And so those of the people who wish, or rather who can, keep vigil; those who cannot do not keep vigil there until morning; but the clergy keep vigil there, that is, those who are stronger or younger; and through the whole night hymns and antiphons are said there until morning. A very great crowd keep vigil, some from evening, some from midnight, as each can.
Notes and citation
Summary: Many keep vigil at the tomb through the night.
Topics: Prayer
Cite (SBL): Egeria, Itin. Eger. 37.9 (CSEL 39:90; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/37-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/37-9
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
Chapter 38
38.1CSEL 39:90
Sabbato autem alia die iuxta consuetudinem fit ad tertia, item fit ad sexta; ad nonam autem iam non fit sabbato, sed parantur uigiliae paschales in ecclesia maiore, id est in Martyrium. Vigiliae autem paschales sic fiunt, quemadmodum ad nos; hoc solum hic amplius fit, quod infantes, cum baptidiati fuerint et uestiti, quemadmodum exierint de fonte, simul cum episcopo primum ad Anastase ducuntur.
On the sabbath, the next day, according to custom the third hour is kept, likewise the sixth; but the ninth is no longer kept on the sabbath, but the Paschal vigils are prepared in the major church, that is, in the Martyrium. The Paschal vigils are held as with us; only this is done here in addition, that the infants, when they have been baptized and clothed, as soon as they have come out of the font, are led first with the bishop to the Anastasis.
Notes and citation
Summary: At the Paschal vigil the newly baptized are first led to the Anastasis.
- infantes: the newly baptized.
Topics: Baptism, Easter and the church year
Cite (SBL): Egeria, Itin. Eger. 38.1 (CSEL 39:90; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/38-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/38-1
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
38.2CSEL 39:90–91
Intrat episcopus intro cancellos Anastasis, dicitur unus ymnus, et sic facit orationem episcopus pro eis, et sic uenit ad ecclesiam maiorem cum eis, ubi iuxta consuetudinem omnis populus uigilat. Aguntur ibi, quae consuetudinis est etiam et aput nos, et facta oblatione fit missa. Et post facta missa uigiliarum in ecclesia maiore statim cum ymnis uenitur ad Anastase et ibi denuo legitur ille locus euangelii resurrectionis, fit oratio et denuo ibi offeret episcopus; sed totum ad momentum fit propter populum, ne diutius tardetur, et sic iam dimittetur populus. Ea autem hora fit missa uigiliarum ipsa die, qua hora et aput nos.
The bishop goes inside the screens of the Anastasis, one hymn is said, and so the bishop makes a prayer for them, and so he comes to the major church with them, where according to custom all the people keep vigil. The things are done there that are customary with us too, and when the offering has been made the dismissal takes place. And after the dismissal of the vigils has taken place in the major church, at once they come with hymns to the Anastasis, and there again that passage of the gospel of the resurrection is read, a prayer is made, and again the bishop offers there; but everything is done quickly because of the people, lest they be delayed longer, and so the people are dismissed. The dismissal of the vigils on that day takes place at the same hour as with us.
Notes and citation
Summary: The Paschal Eucharist is celebrated at the Martyrium and again at the Anastasis.
Topics: Baptism, Eucharist, Easter and the church year
Cite (SBL): Egeria, Itin. Eger. 38.2 (CSEL 39:90–91; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/38-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/38-2
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
Chapter 39
39.1CSEL 39:91
Sero autem illi dies paschales sic attenduntur quemadmodum et ad nos et ordine suo fiunt missae per octo dies paschales, sicut et ubique fit per pascha usque ad octauas. Hic autem ipse ornatus est et ipsa compositio et per octo dies paschae, quae et per epiphania, tam in ecclesia maiore quam ad Anastase aut ad Crucem uel in Eleona, sed et in Bethleem nec non etiam in Lazariu uel ubique, quia dies paschales sunt.
Late those Paschal days are kept as with us too, and the services take place in their order through the eight Paschal days, as is done everywhere at Pascha until the octave. Here there is the same adornment and the same arrangement through the eight days of Pascha as at Epiphany, both in the major church and at the Anastasis or the Cross or at the Eleona, but also at Bethlehem and also at the Lazarium or everywhere, because they are the Paschal days.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The eight days of Pascha are kept like Epiphany.
- Sero (“late”) at the opening is odd; perhaps a corruption.
Topics: Easter and the church year
Cite (SBL): Egeria, Itin. Eger. 39.1 (CSEL 39:91; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/39-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/39-1
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
39.2CSEL 39:91
Proceditur autem ipsa die dominica prima in ecclesia maiore, id est ad Martyrium, et secunda feria et tertia feria, ubi ita tamen, ut semper missa facta de Martyrio ad Anastase ueniatur cum ymnis. Quarta feria autem in Eleona proceditur, quinta feria ad Anastase, sexta feria in Syon, sabbato ante Cruce, dominica autem die, id est octauis, denuo in ecclesia maiore, id est ad Martyrium.
On the first Lord's day itself they go in procession to the major church, that is, to the Martyrium, and on the second and third days of the week, yet so that always, when the dismissal has taken place at the Martyrium, they come to the Anastasis with hymns. On the fourth day they go in procession to the Eleona, on the fifth to the Anastasis, on the sixth to Sion, on the sabbath before the Cross, and on the Lord's day, that is, the octave, again to the major church, that is, to the Martyrium.
Notes and citation
Summary: The stations of Easter week.
Cite (SBL): Egeria, Itin. Eger. 39.2 (CSEL 39:91; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/39-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/39-2
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
39.3CSEL 39:91
Ipsis autem octo diebus paschalibus cotidie post prandium episcopus cum omni clero et omnibus infantibus, id est qui baptidiati fuerint, et omnibus, qui aputactitae sunt uiri ac feminae, nec non etiam et de plebe quanti uolunt, in Eleona ascendent. Dicuntur ymni, fiunt orationes tam in ecclesia, quae in Eleona est, in qua est spelunca, in qua docebat Iesus discipulos, tam etiam in Imbomon, id est in eo loco, de quo Dominus ascendit in caelis.
On those eight Paschal days, daily after the midday meal, the bishop with all the clergy and all the infants, that is, those who have been baptized, and all who are renunciants, men and women, and also as many of the people as wish, go up to the Eleona. Hymns are said and prayers made both in the church at the Eleona, in which is the cave where Jesus taught the disciples, and also at the Imbomon, that is, at the place from which the Lord ascended into heaven.
Notes and citation
Summary: Each afternoon the newly baptized go up to the Eleona and Imbomon.
Cite (SBL): Egeria, Itin. Eger. 39.3 (CSEL 39:91; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/39-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/39-3
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
39.4CSEL 39:91–92
Et posteaquam dicti fuerint psalmi et oratio facta fuerit, inde usque ad Anastase cum ymnis descenditur hora lucernae; hoc per totos octo dies fit. Sane dominica die per pascha post missa lucernarii, id est de Anastase, omnis populus episcopum cum ymnis in Syon ducet.
And after psalms have been said and prayer made, they come down from there with hymns to the Anastasis at the hour of the lamp; this is done through all eight days. Indeed on the Lord's day at Pascha, after the dismissal of the lamp-lighting, that is, from the Anastasis, all the people lead the bishop with hymns to Sion.
Notes and citation
Summary: On Easter Sunday evening they process to Sion.
Cite (SBL): Egeria, Itin. Eger. 39.4 (CSEL 39:91–92; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/39-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/39-4
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.
39.5CSEL 39:92
Ubi cum uentum fuerit, dicuntur ymni apti diei et loco, fit oratio et legitur ille locus de euangelio, ubi eadem die Dominus in eodem loco, ubi ipsa ecclesia nunc in Syon est, clausis ostiis ingressus est discipulis, id est quando tunc unus ex discipulis ibi non erat, id est Thomas, qua reuersus est et dicentibus ei aliis apostolis, quia Dominum uidissent, ille dixit: Non credo, nisi uidero. Hoc lecto fit denuo oratio, benedicuntur cathecumini, item fideles, et reuertuntur unusquisque ad domum suam sera hora forsitan noctis secunda.
When they have come there, hymns suited to the day and place are said, a prayer is made, and that passage of the gospel is read where on that same day the Lord, in the same place where that church on Sion now is, came in to the disciples when the doors were shut, that is, when one of the disciples was not there, that is, Thomas; and when he returned and the other apostles told him that they had seen the Lord, he said: “I do not believe unless I see.” When this has been read, a prayer is made again, the catechumens are blessed, likewise the faithful, and each returns to his home late, at perhaps the second hour of the night.
John 20:19–25 (allusion, high confidence)
Notes and citation
Summary: At Sion they read of Christ's appearing to the disciples and Thomas's doubt.
- John 20:19–25.
Topics: Resurrection and ascension of Christ
Cite (SBL): Egeria, Itin. Eger. 39.5 (CSEL 39:92; trans. Sophia Scriptura, https://sophiascriptura.com/p/egeria-itinerarium/39-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/egeria-itinerarium/39-5
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Translation: Translated by Claude from the Latin of Geyer, CSEL 39 (1898), digital text (OCR slips corrected by logged corrections; Geyer's square brackets treated as deletions). No public-domain or FOTC English was found, so each batch was re-read against the Latin.