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42. Ibid., 3.33.

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47. Ibid., 3.44–45.

48. Many fine works cover the complex textual construction of the inventio crucis: see among others Smith, , To Take Place, 82Google Scholar; Drijvers, Helena Augusta; Hunt, Holy Land Pilgrimage.

49. Hunt, , Holy Land Pilgrimage, 38–39Google Scholar; Yarnold, Edward, trans., Cyril of Jerusalem (London: Routledge, 2000), Catechesis 10.19.Google Scholar

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53. Ibid., 31.5.

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57. Itinerarium Burdigalense, chap. 594.1, and 594.7.

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59. Catechesis 4.13.

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61. Franceschini, and Weber, , ed., Itinerarium Egeriae, 175.37–90Google Scholar. Egeria, a (possibly) Spanish (possibly) religious woman, made an extended pilgrimage around the biblical places in 381–84 (dates according to Wilkinson, John, Egeria's Travels, 3rd ed. (Warminster, U.K.: Aris and Phillips, 1999), 170–71Google Scholar; and Devos, P., “La Date du Voyage d'Égérie,” Analecta Bollandiana 85 (1967): 178CrossRefGoogle Scholar. See Sivan, Hagith, “Who was Egeria? Piety and Pilgrimage in the Age of Gratian,” The Harvard Theological Review 81:1 (1988): 59–72CrossRefGoogle Scholar. Egeria's account survives in a single, fragmentary document that covers the last months of her travels and part of her description of the liturgy of Jerusalem.

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63. Franceschini, and Weber, , ed., Itinerarium Egeriae 2.3.Google Scholar

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65. Ibid., 10.7.

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69. Jerome, Epistle to Eustochium 108.7–14. Paula wrote her letter shortly after they settled in Bethlehem, and hence the events in Jerome's account predated it. Paula was writing from the vantage point of her recent experiences of the holy places (ca. 385), whilst Jerome was writing many years after the events he recounts. Paula died in 404 and Jerome wrote this second letter shortly after.Google Scholar

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72. Ibid., 46.10.

73. Ibid., 46.9.

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103. Ibid., chap. 58–59.

104. Ibid.

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140. Ibid., 23.2–6.

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