The earliest phase of Christian pilgrimage in the Near East (before the 7th century)

Dumbarton Oaks Papers

Volumn 56, Issue , 2002, Pages 63-74

  Maraval, Pierre ^a  

^a SORBONNE UNIVERSITÉ   (France)

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EID: 60950620982     PISSN: 00707546     EISSN: 00707546     Source Type: Book Series    
DOI: 10.2307/1291855     Document Type: Conference Paper

References (94)

1. For a general bibliography on Christian pilgrimage in the Near East during the first centuries, see B. Kötting, Peregrinatio religiosa: Wallfahrten in der Antike and das Pilgerwesen in der alten Kirche (Münster, 1950)
2. J. Wilkinson, Palestine Pilgrims before the Crusades (Warminster, 1977)
3. E. D. Hunt, Holy Land Pilgrimage in the Later Roman Empire AD 312-460 (Oxford, 1982)
4. P. Maraval, Lieux saints et pèlerinages d'Orient: Histoire et géographie des origines à la conquête arabe (Paris, 1985)
5. On the following period, see idem, "I pellegrinagi dei cristiani nei luoghi santi della Palestina prima delle Crociate," in Piacenza a la prima Crociata (Reggio Emilia, 1995), 35-50
6. For Egypt see A. Papaconstantinou, Le culte des saints en Egypte: Des Byzantins aux Abbasides (Paris, 2001)
7. See H. von Campenhausen, Die ascetische Heimatlosigkeit im altkirchlichen and frühmittelalterlichen Mönchtum (Tübingen, 1930)
8. repr. in Tradition und Leben: Kräfte der Kirchengeschichte (Tübingen, 1960), 290-317
9. A. Guillaumont, "Le dépaysement comme forme d'ascèse dans le monachisme ancien," AnnEPHE, 5th. ser., 76 (1968-69): 31-58
10. H. Musurillo, The Acts of the Christian Martyrs (Oxford, 1972), 48
11. Clement of Alexandria, Stromata, 8.5 (GCS 17, p. 22)
12. Origen, Homil. in Levit., 13.5
13. Cf. the echo of this sentence, Jerome, Epist. 58.7 (CSEL 54, p. 536)
14. Jerome, Epist. 58.7 (CSEL 54, p. 536)
15. In a more general sense, certain commentators felt that the origin of the accounts of the Passion might be related to their commemoration of the sites themselves by the brothers of Jerusalem and the pilgrims to the Holy Land; cf. E. Trocmé, The Passion as Liturgy. A Study in the Origin of the Passion Narratives in the Four Gospels (London, 1983)
16. The Gospel of Luke, on the other hand, which derived from a more Hellenistic environment, attempted to correct this tendency through the words of the angel warning not to seek Christ among the dead: "Why do you seek the living among the dead? He is not here, but he is risen" (24: 5-6)
17. S. Mimouni, Le judéo-christianisme ancien. Essais historiques (Paris, 1998), 364. See esp. chap. 4.1.1, "Archéologie cultuelle dite "judéo-chrétienne' en Palestine."
18. Melito of Sardis went to Palestine to learn the order of the Old Testament books; cf. Eusebios, Hist. eccl., 4.26.13-14
19. The priest Pionios, who was put to death at Smyrna in 250, declared in a final discourse directed against the Jews that he had seen in Palestine "a land that witnesses even today to the anger of God raised I against the sins of its inhabitants" (Passio Pionii, 4.18-20, ed. L. Robert, Le Martyre de Pionios, prêtre de Smyrne [Washington, D.C., 1994], pp. 23, 35)
20. Origen, at the same time, says he visited some sites "in search of traces of Jesus, of his disciples and of his prophets," but he cites the example only to decide between two rival interpretations of Gospel passages, and in another case he only refers to what can be seen at Bethlehem in order to confirm the biblical narrative (In Joannen comm., 6.204 [SC 157, p. 286]; Contra Celsum, 1.51 [SC 132, p. 214]). When, in his Demonstratio Evangelica, which dates from ca. 320 prior to the constructions undertaken by Constantine at Jerusalem and the expansion of pilgrimages, Eusebios of Caesarea speaks of Christians who came to worship on the Mount of Olives, it was really to stress that from there they could see the fulfillment of the prophecy in the ruin of Jerusalem and its temple (6.18.23; GCS 23, p. 278)
21. Ignatios of Antioch, Epist. ad Rom., 4.1: "I am the wheat of God, and I am ground by the teeth of the wild beasts that I may be found pure bread of Christ."
22. Passio Polycarpi, 18 (ed. Musurillo, pp. 16-17)
23. Eusebios of Caesarea, Hist. eccl., 5.24.5
24. Acta Proconsularia Saudi Cypriani, 5.4 (ed. Musurillo, pp. 174-75)
25. cf. Barnes, Constantine and Eusebius (Cambridge, Mass., 1981), 110-11
26. Eusebios of Caesarea, Onomasticon, pp. 74.17-18, 58.19-20 (GCS 11, ed. E. Klostermann)
27. Eusebios of Caesarea, Dem. Evang., 6.18.23 (GCS 23, p. 278)
28. R. Krautheimer, Rome, Profile of a City, 312-1308 (Princeton, N.J., 1980)
29. Cf. Vita Constantini, 3.30-32 (GCS, pp. 97-99, ed. Winkelmann)
30. Cf. S. Borgehammar, How the Holy Cross Was Found. From Event to Medieval Legend (Stockholm, 1991)
31. On the Anastasis-Golgotha-Martyrium, see Ch. Coüasnon, The Church of the Holy Sepulchre in Jerusalem (London, 1974)
32. V. Corbo, Il Santo Sepolcro di Gerusalemme. Aspetti archeologici dalle origini al periodo crociato (Jerusalem, 1974)
33. M. Biddle, The Tomb of Christ (Stroud, 1999)
34. On Eleona's church, see H. Vincent and F. M. Abel, Jérusalem: Recherches d'archéologie et d'histoire. II. Jérusalem nouvelle (Paris, 1926), 337-60 (excavations of 1910)
35. This church was also built on Constantine's initiative; see Eusebios of Caesarea, Vita Constantini, 3.52
36. On this site, see A. E. Mader, Mambre: Die Ergebnisse den Ausgrabungen im Heiligen Bezirk Hamet el Halil in Südpalästina, 1926-1928 (Freiburg im Breisgau, 1957)
37. Eusebios of Caesarea, Vita Constantini, 3.52. Eusebios does not use the term holy place again in the following text
38. Y. Hirschfeld, "Imperial Building Activity during the Reign of Justinian and Pilgrimage to the Holy Land in Light of the Excavations on Mt. Berenice, Tiberias," Rev Bibl 106 (1999): 236-49
39. Grand Lectionnaire, 565 (CSCO 189, p. 80)
40. Vita Petri Iberi (ed. R. Raabe, Petrus der Iberer, p. 35)
41. Cyril of Skythopolis, Vita Sabae, 72-72 (ed. E. Schwartz, Kyrillos von Skythopolis [Leipzig, 1939], pp. 175-78)
42. Prokopios of Caesarea, Aed., 5.6
43. P. Maraval, "Songes et visions comme mode d'invention des reliques," Augustinianum 29 (1989): 583-99
44. Eusebios of Caesarea, De Martyribus Palestinae, 11.28
45. Sophronios, Miracula Cyri et Ioannis, 29, ed. N. Fernandez Marcos, Los "Thaumata" de Sofronio. Contribución al estudio de la "incubatio cristiana" (Madrid, 1975), 298-302
46. E. Wipszycka adopted the hypothesis of L. Duchesne according to which the translation of the relics did not take place until the time of Peter; cf. "La christianisation de l'Égypte aux IV-VIe siècles. Aspects sociaux et ethniques," Aegyptus 68 (1988): 117-65
47. Gregory of Nyssa is the first witness to the celebration of the feast of Bishop Peter of Sebasteia; cf. Epist. 1.5 (GNO, p. 4; SC 363, p. 86)
48. The site of Abu Mina has been excavated since the beginning of this century; cf. C. M. Kaufmann, Die Heilige Stadt der Wüste: Unsere Entdeckungen, Grabungen und Funde in der altchristlichen Menasstadt (Kempten, 1924)
49. RBK 3:1116-58 (Karm Abu Mena)
50. P. Grossmann, "Recenti resultati dagli scavi di Abu Mina," CorsiRav 18 (Ravenna, 1981): 125-76
51. idem, "The Pilgrimage Center of Abū Mīnā," in Pilgrimage and Holy Space in Late Antique Egypt, ed. D. Frankfurter (Leiden, 1998), 281-302
52. idem, Christliche Architektur in Ägypten (Leiden, 2002), 401-12
53. See D. Montserrat, "Pilgrimage to the Shrine of SS Cyrus and John at Menouthis in Late Antiquity," in Pilgrimage and Holy Space, 257-79
54. The site of Resafa has been excavated over the course of the last century: see H. Spanner and S. Guyer, Resafa, die Wallfahrtstadt des heiligen Sergios (Berlin, 1926)
55. W. Karnapp, "Deutsche Grabungen und Forschungen in der Ruinenstadt Resafa in Syrien," Antike Welt 8.4 (1977): 17-30
56. T. Ulbert, Resafa, II: Die Basilika des Heiligen Kreuzes in Resafa-Sergiupolis (Mainz, 1986)
57. W. Brinker, "Zur Wasserversorgung von Resafa-Sergiopolis," Damaszener Mitteilungen 5 (1991): 119-46
58. For excavations on the site of Ayatecla near Silifke, see E. Herzfeld and S. Guyer, Meriamlik und Korykos, zwei christliche Ruinenstätten des Rauhens Kilikiens, MAMA 2 (Manchester, 1930), 1-89
59. Forschungen in Ephesos, IV.13: Die Johanneskirche (Vienna, 1951)
60. RBK 2:180-92 (Ephesos)
61. On this now vanished sanctuary, see A.-M. Schneider, "Sankt Euphemia und das Konzil von Chalkedon," in Das Konzil von Chalkedon, vol. 1. ed. A. Grillmeier and H. Bacht (Würzburg, 1951), 291-302
62. No monograph has been devoted to this sanctuary, which is known only through literary sources and two inscriptions (I. Ševčenko and C. Mango, "Three Inscriptions of the Reigns of Anastasius and Constantine V. I. Two Inscriptions from Euchaita," BZ 65 [1972]: 379-84)
63. G. and M. Soteriou, (Athens, 1952)
64. Gregory of Nyssa, Epist. 2.9 (GNO, p. 16; SC 363, p. 114)
65. see Maraval, Lieux saints, 371-74
66. See P. Maraval, "Les premiers développements du culte des Quarante Martyrs de Sébastée dans l'Orient byzantin et en Occident," VetChr 36 (1999): 198-200
67. There are many examples, from Melania the Elder to Postumianus (Egeria, Paula, Jerome, Poemenia, etc.)
68. Athanasios, Vita Antonii, 91.7 (SC 400, p. 370)
69. Jerome, Vita Hilarionis, 32.6-7 (ed. A. Bastiaensen, Vite dei santi, vol. 4 [Milan, 1975], p. 142)
70. Cyril of Skythopolis, Vita Euthymii, 50-59 (72-82, ed. Schwartz)
71. See also A. Barrois, "Chronique III. Une chapelle funéraire au couvent de Saint-Euthyme," RevBibl 39 (1930): 272-75. Sabas's grave is today venerated at Mar Saba
72. On Qal'at Sem'an, see RBK 1:223-76
73. This site has been excavated many times: see most recently J. Lafontaine-Dosogne with the collaboration of B. Orgels, Itinéraires archéologiques dans la région d'Antioche. Recherches sur le monastère et l'iconographie de saint Syméon Stylite le Jeune (Brussels, 1967)
74. Concilium Laodicenum, canon 35 (Mansi 2:569)
75. The most celebrated sanctuary in Phrygia is that of St. Michael at Colosses, whose influence can be traced through the Michaelion of the Anaplous at Constantinople (Sozomen, Hist. eccl., 2.3.8), as well as this site of the Sostheruon (Prokopios, Aed., 1.8.17-19). Another celebrated church was at Germia; cf. C. Mango, "The Pilgrimage Centre of St. Michael at Germia," JÖB 36 (1986): 117-32
76. On the early transfer of relics to Constantinople, see C. Mango, "Constantine's Mausoleum and the Translation of Relics," BZ 83 (1990): 51-62
77. Sozomen, Hist. eccles., 9.2.18 (p. 394.28-29, ed. Bidez-Hansen)
78. Chron. Pasch., a. 451 (PG 92:813A)
79. Krautheimer, Rome, 201
80. See G. Frank, The Memory of the Eyes, Pilgrims to Living Saints in Christian Late Antiquity (Berkeley, Calif., 2000)
81. Egeria, Itinerarium 1.1, 18.5 (SC 296, pp. 120, 204)
82. John Chrysostom, In SS. Mart. hom., 2 (PG 50:648)
83. Cyril of Jerusalem, Cat. 4.10 (PG 33:468B-469A)
84. Theodoret of Cyrrhus, Hist. relig., 26.12 (SC 257, pp. 188-89)
85. This expression is used by Paulinus of Nola for the relic of the Holy Cross; cf. Epist. 3.6 (CSEL 29, p. 274)
86. In the same way, the Vita Nicolai Sionitae talks about the dynamis of the Holy Cross (8, ed. G. Anrich, Hagios Nikolaos, vol. 1 [Leipzig, 1913], p. 9)
87. Cf. P. W. L. Walker, Holy City, Holy Places? Christian Attitudes to Jerusalem and the Holy Land in the Fourth Century (Oxford, 1990)
88. R. L. Wilken, The Land Called Holy. Palestine in Christian History and Thought (New Haven, Conn., 1992)
89. P. Maraval, "L'attitude des Pères du IVe siècle devant les lieux saints et les pèlerinages," Irénikon 65 (1992): 5-23
90. idem, "Jérusalem cité sainte? Les hésitations des premiers siècles," in La Cité de Dieu/Die Stadt Gottes (Tübingen, 2000), 351-65
91. R. A. Markus, "How on Earth Could Places Become Holy? Origins of the Christian Idea of Holy Places," JEChrSt 2 (1994): 257-73
92. Jerome, Epist. 58.3, pp. 530-31
93. Gregory of Nyssa, Epist. 2.16-17 (GNO, p. 18; SC, pp. 120-23). On this letter and its posterity, cf. P. Maraval, "Une querelle sur les pèlerinages autour d'un texte patristique (Grégoire de Nysse, Lettre 2)," RHPhR 66 (1986): 130-46
94. Miracida s. Demetrii, 5.52 (p. 89, ed. Lemerle)