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* Commentary on the Second Epistle to the Corinthians (Moscow, 1851). P. 324.

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Let us convey information about the most remarkable pilgrims in St. Earth in the IV century, about which we have more detailed information. The first pilgrim should be called an unknown Christian who traveled from the Gallic (French) city of Bordeaux to St. John's. Land in 333. This wanderer is remarkable for the fact that he left behind his "Travel Notes" (Itenerarium). This diary is the first historical monument of its kind. He is distinguished by simplicity and sincerity; it is evident that the writer of the diary made the most gratifying impressions of his travels*. Of the holy men, who were famous for their lofty life, and for their deeds for the benefit of the faith and the Church, and for their works, he undertook journeys to St. The land of St. Gregory of Nyssa, brother of Basil the Great. His thoughts and feelings from this journey to the Holy Trinity. The earth, he himself expounds in his works. In spite of something unfortunate that he had encountered in Palestine, the general impression was most gratifying to him. Thus, he writes in his works: "The monuments of the Lord's great love for us, which were shown to me on the spot, were the subject of the greatest joy and gladness; for the feast of God was revealed to me: both in the fact that I saw the salvific traces of the presence here of God, Who gave us life, and in the fact that I met here souls in whom the same signs of the Lord's grace are spiritually contemplated. And so, inasmuch as I have seen with my sensual gaze the holy places, and I have seen in you (to whom the Holy Father wrote) the obvious signs of such places, I have been filled with such joy that no word can convey." An equally remarkable traveler to the Holy Land was, as we mentioned above, Bl. Jerome, glorious both in the height of his life and in his influence on the Western Church of that time, and a tireless writer and theologian. He was not only in the Holy Trinity. But he lived here for a long time and even died (f 420) in Bethlehem. The stay in the Holy Trinity. The Earth had a deep impression on the soul of this alien from the distant West. In Jerusalem, he was especially pleased with the decorum, humility, and brotherly love that distinguished the pilgrims who came here from everywhere to venerate the greatest Christian shrine. These wanderers seemed to be transformed. Without a doubt, the sacred memories filled their souls with inexplicable delight. But let us give the floor to the witness Jerome: "No matter how different the voices (of pilgrims from different places) are, the religion is one. There are so many different folk choirs, almost as many singing choirs. But there is no dispute between them because of self-interest, or because of the motives of pride: a common emulation for humility. Let it be the very last, he is revered as the first. There are no differences, nothing striking in clothes. No matter how much one pleases to walk, there is neither blame nor praise. Not eating is exalted, and moderate satiety is not condemned. Everyone stands or falls to his Lord. No one judges another, lest he be condemned by the Lord. And gnawing each other's teeth, which is so common in other countries, is not the case here. There is no luxury, there is no entertainment" (Tv. II, 12). Jerome made an equally gratifying, soothing, edifying impression from his stay at the place of the Savior's birth, in Bethlehem. Here "all simplicity," he wrote, "and only the singing of psalms breaks the silence. Turn anywhere: the farmer, walking behind the plough, sings hallelujah; the sweaty reaper amuses himself with psalms, and the husbandman, cutting the vine branches with a crooked knife, sings something from David. Such are the songs in this country, and these are the favorite songs, as the people say" (Ibid., 14). The simple, idyllic life in Bethlehem, with the singing of sacred hymns during even ordinary work, transported the thought of the traveler visiting the place of the Nativity of Christ to the time when the shepherds glorified the Redeemer and the choirs of angels praised this glorious event. Knowing what a difficult task it is to travel to St. John's Cathedral. In order to provide comfortable accommodation for those who came to Bethlehem, Jerome set up a hospice at the monastery at his own expense. "Pilgrimship," he wrote, "lies in our hearts, and we gladly receive all those who come, because we are afraid that Mary, having come here with Joseph (i.e. travelers in general, such as these holy persons were in their time in Bethlehem), will not be left without shelter." The example of the valiant pilgrim in St. The earth in the fourth century is represented by a pious Roman matron named Paula, later the companion of Jerome. Nothing could restrain her from the journey she had planned to Palestine: not even her love for her children, who had not yet reached adulthood. Religious feeling won over the feeling of motherly love in her. Jerome describes in touching and pictorial features the moment when Paula had to board a ship in a harbor in Italy to set off on a long journey and take one last look at her children parting from their mother. "Here she is, Paula, going down to the harbor; she is accompanied by her brother, relatives, relatives, and what is most precious of all, by children who want to conquer the most merciful mother with their love. The sails have already been unfurled, and the ship under the oars of the oarsmen is reaching the depths. Little Toxosius stretches out his pleading hands from the shore. Ruffina, already a bride, begs with silent tears to wait for her marriage. And despite this, she, i.e. Paul, raised her clear eyes to heaven, conquering love for children with love for God. She did not recognize herself as a mother in order to prove that she was a servant of Christ. Her intestines turned upside down, and she seemed to be torn apart in the struggle with sorrow. To be in the hands of enemies and to endure the severe calamities of captivity is not so painful as to be separated from parents from their children" (Tvor. III, 21-22). Arriving at St. Paula gave herself up with all her being to religious feeling, aroused in her with extraordinary force by the spectacle of everything that was then open to the gaze of the traveler. Jerome, a witness of her walking through Jerusalem, describes Paula's spiritual mood as follows: "Here she went around all the places with such fervor and love that she would not have been able to tear herself away from the first if she had not hastened to the rest. How many tears she shed there, how many groans and sorrows she poured out, all Jerusalem is a witness, God Himself, to Whom she prayed, is a witness." III, 25). St. The earth had such a powerful influence on the heart of this pilgrim from a distant land that she decided to stay here forever, in Bethlehem. From that time on, her whole life was devoted to works of charity, since she was rich. She built cells and monasteries and inns in Bethlehem "along the road by which Mary and Joseph did not find where to lay their heads" (Ibid., 34). Paula herself became the abbess of the convents she had established in Bethlehem and introduced into them the strict monastic order. Jerome says of Paula's monasteries: "She divided into three communities and monasteries the multitude of virgins which she had gathered from different countries, but she divided them in such a way that, being divided in work and food, they were united in psalmody and prayer." At certain hours, they gathered for common prayer. "Coming first herself or among the first, she encouraged others to come. In the morning, at the third, sixth, and ninth hour, in the evening and at midnight, they sang the Psalter according to the rule." In addition to prayer, "they zealously continued the work distributed among them, and prepared clothes for themselves or others." Those of noble birth were not allowed to have any stranger as a concubine, in order to avoid distraction. "For all there was one garment" (Tvor. III, 43). In the ascetic labors of the strict nun Paula she lived in Bethlehem for twenty years; here she died, in the words of Jerome, "ascending from little Bethlehem to the heavenly kingdoms" (Ibid., 57-58). This traveler in St. She found such peace for her soul here that she did not think at all to return to the world and died where the salvation of Christians was born. Of the travelers who visited St. Earth in the V century, let us note the ascetic Peter of Galatia, about whom Blg. Theodorite. This writer does not so much describe any circumstances from Peter's journey as acquaint him with the feelings and thoughts that filled the soul of this traveler when he did what he said. Theodoret writes: "Peter initially asceticized in Galatia; from here he went to Palestine to survey the places where the salvific sufferings had taken place, and there to worship the Saviour God and to saturate his eyes with the contemplation of the desired objects. For those who are passionately attached to someone usually feel joy not only when they see him, but also take pleasure in seeing his house, clothes, and shoes. This blessed man (Peter), being embraced by love for Christ, applied to himself the words from the Song of Songs: "I am wounded by love" (5:8), and as if wishing to see at least the shadow of the Bridegroom, he turned to the places that poured forth for all people the currents of salvation***** The feelings and ideas that filled Peter's soul were, of course, the feelings and ideas that constituted the most valuable aspect of such a feat as the journey that many undertook at that time to Jerusalem and its environs.

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* From these "Travel Notes" below we will convey what we find necessary. These Notes (Itenerarium) were translated into Russian in 1882 and published in the second issue of the Imperial Orthodox Palestine Collection (this edition also contains variants of the text that are useful for a clearer understanding of the monument).  ** The Works of St. Gregory of Nyssa. Moscow, 1871. Vol. VIII (letters). Pp. 461-462. We will quote the same volume below.  The life of bl. Jerome (at the first volume of the Russian translation of his works). PP. LXXXVIII-LXXXIX.  These words can rightly be applied to Jerome himself, as do the describers of his life (for example, the compiler of the Life of Jerome in the first volume of the Russian translation of the works of this teacher of the Church, p. LXXXIV).  The history of God-lovers. St. Petersburg, 1853. Hl. 9.

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We know little about the mood of the ancient travelers often made the long journey to St. The land with which they filled the days and nights before they entered the boundaries of the holy city; But even the little that we know deserves full attention. The pilgrims spent their travel time in fasting and prayers; The former seemed to purify the soul for the contemplation of glorious places, while the latter were supposed to make the journey itself, always difficult and restless, less noticeable. Bl. Theodoret gives the following information about two ascetics known to him, who made a journey to Jerusalem. "Desiring to see the sacred places of salvific suffering, Marina and Cyrus hastily went to Jerusalem, not taking any food on the way; having come to that city and having venerated the holy thing, they took food and again made the return journey in fasting, and the distance (from the place from which they undertook the journey to Jerusalem) was not less than twenty days' marches." And Gregory of Nyssa himself testifies that "the chariot (in which he and his companions rode) was for us a church and a monastery, where all the way together we sang the praises of the Lord and fasted" (Tv. VIII, 459).

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* Istoriya bogolyubtsev. Hl. 29.

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Let us say a few words about the motives that disposed the Christians of the fourth and fifth centuries to take upon themselves the difficult feat of crossing the seas, passing through many countries, enduring the inconveniences of the road, and even exposing themselves to various dangers, in order to attain the goal of visiting the Holy Trinity. Earth. Some of these motives are already evident from what we have said above about the most remarkable pilgrims in the Holy Scriptures. Earth. First of all, of course, I was prompted to take upon myself this podvig by the desire to resurrect in my soul in all its power those great events that took place in the Holy Spirit. To the earth in the times of the Old Testament and the New Testament, to warm, strengthen and revive in oneself the religious feeling, which in the midst of ordinary surroundings weakens and dulls. The veneration of the holy places of Jerusalem could serve to a large extent for this purpose, for, as Jerome beautifully put it, "our whole religion has its homeland in this country and in this city" (Tvor. II, 5). Here everything could remind us of the Saviour and of His accomplishment of the great work of redemption and fill the soul with joy and peace according to the natural law to which Bl. Theodorite that "whoever is attached to someone feels joy not only when he sees him, but also if he sees his house, clothes, shoes." For other travelers, this motive was to aggravate the religious feeling in themselves, and others joined them. Thus, according to Eusebius, St. Helena came to Jerusalem both in order to see the places marked by great events and to satisfy her religious aspiration, to feel vividly all that had happened there, and to thank God for the blessings with which He had bestowed upon her son and grandsons (Life of Const. III, 42). Other travelers still wanted to express through the feat they had accepted a feeling of gratitude on the occasion of the misfortune that had passed them. According to the testimony of Jerome, the invasion of barbarians and the danger of captivity prompted some to take an oath - during the danger itself or after it had passed - to go to the holy places (Tv. III, 229). Some of the pilgrims in Jerusalem thought to find for themselves the motive for this work in the commandments of Christ Himself. Precisely, it was thought that in the words of the Saviour, spoken to His disciples, that they should not depart from Jerusalem, there was an incentive to wander to the Holy Spirit. Earth*. Some learned Christians did not forget when visiting St. Earth and purely scientific motives. St. The earth had to explain to them what seems incomprehensible and unclear in the Holy Scriptures. Without a direct study of the country where the events described in the Bible took place. Such motives, by the way, guided Bl. Jerome. Jerome, going around the holy places of Palestine, took with him a learned Jew as a guide, because for him to fully know the Holy Scriptures. The Scriptures not only wanted to see with their own eyes all this wonderful country, but also to learn in the very places what was to serve for the benefit of theological science. "Those who have visited Athens," he says, "have a much better understanding of the history of the Greeks, and those who have sailed from the Troas to Sicily, and thence to the mouth of the Tiber, know better the third book of the Aeneid. The same is necessary for the knowledge of the Holy Scriptures. Scripture"**. These and similar motives, such as, for example, heavy grief, the desire to pacify one's conscience by podvig, which was crushed by some great sin, led and brought to Jerusalem and the Holy Spirit. Earth.

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* Gregory of Nyssa, who reports this, considers such a motive to be groundless and artificial (Tv. VIII, 460).  ** The Life of Bl. Jerome (at the first volume of his works). P. LXXXIII.