Reviewed by: The Pilgrimage of Egeria: A New Translation of the Itinerarium Egeriae with Introduction and Commentary by Anne McGowan and Paul F. Bradshaw Maurus Mount O.S.B. Anne McGowan and Paul F. Bradshaw The Pilgrimage of Egeria: A New Translation of the Itinerarium Egeriae with Introduction and Commentary Collegeville, MN: Liturgical Press, 2018 235 pages. Paperback. $29.95. For students and lovers of the liturgy the Itinerarium Egeriae is a must read. It is an important testimony to the phenomenon of Christian pilgrimage to the Holy Land in the fourth century following the Peace of the Church. Between 381 and 384, a pious woman of influential means and plenty of free time travelled to the Holy Land, and left in her travel journal addressed to her “sisters” a record of where she had gone and what she saw. Her fairly detailed description of the liturgical year as celebrated in Jerusalem, especially the ceremonies of Holy Week, is a gold mine for historians of liturgy in late antiquity. Her mannered vulgar Latin is of great interest to Late Latin and Romance philologists. As it touches upon liturgical terminology, the Itinerarium is an important witness to the development of words used to describe various liturgical rites and the Holy Eucharist. Scholarly inquiries into the identity of this grande dame have settled upon the name Egeria. Aside from her Spanish or Gallican origin, and the fact that she lived with a group of women, not much can be said about her or her station in life. Anne McGowan and Paul F. Bradshaw have provided a new translation with introduction and commentary with the stated purpose of making Egeria’s diary of her pilgrimage “more easily intelligible” (vii). In contrast to earlier more idiomatic translations, McGowan and Bradshaw have taken a more literal approach, hoping to preserve the colloquial style of the author. Their translation is based upon the Sources chrétiennes edition prepared by Pierre Maraval. McGowan and Bradshaw do not include the Latin text. The introduction is of uneven quality. The discussion of the controversy over the name of the author of the Itinerarium (Aetheria [End Page 190] or Egeria?) is adequate, referring the reader to George E. Gingras’s treatment (3–12) in his translation and commentary for the Ancient Christian Writers series. In the section on Egeria’s education and writing style (13–15), McGowan and Bradshaw decide to take a pass when addressing the important philological work done on the Itinerarium, by referring the reader to the bibliography (13). Their previously stated commitment to using inclusive language “when appropriate” (vii) is undermined when they presume to correct a fellow scholar’s English when quoting him by placing a sic after “his” used as a generic pronoun (15). The discussion of Egeria’s probable country of origin (20–22) covers all the bases. However, the treatment of the all-important topic of the dating of Egeria’s travels is unfortunately incomplete. After a good treatment of Paul Devos’s arguments for the years 381–384, they bring up the old assertion that Egeria quotes from St. Jerome’s Latin translation of Eusebius’ Onomasticon, putting the terminus post quem at 390, an argument which led Gingras astray (25–26). Pierre Maraval’s commentary dealt with this assertion, arguing convincingly, if not at length, that Egeria was not quoting Jerome. McGowan and Bradshaw are to be praised for providing important historical context to Egeria’s travels in their section on pilgrimage in early Christianity, by providing contemporary examples of pilgrimage to the Holy Land (27–33). After a sometimes overly trendy (vid. women “constructing themselves,” 36) yet good discussion of the meaning and history of Christian pilgrimage, Egeria’s devotional practices during her pilgrimage are taken up. When laying out the pattern of prayer practiced by Egeria and her companions while visiting a site associated with biblical events, the reader is told “In most of the occasions that Egeria describes, the leader of this prayer is unspecified, which neither proves nor precludes the possibility that women sometimes may have served in this role” (54). Given that the few times when Egeria does mention who led the prayers she speaks of...
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