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 ITINERARIA

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ITINERARIA

The tone of the first Kyrie should always be used. In figured masses the Ite missa est should be sung to the tone of the plain-song mass provided for the occasion. From Holy Saturday till White Saturday {Sabbatum in albis), inclusively, two Alleluias are added to both versicle and response; in this case they have a special melody (the first in the Missal), which does not corre- spond to the Kyrie. At Masses that have no Gloria in excelsis (therefore in the Office de tempore of Advent and Lent, vigils, and ember-days, except Maundy Thursday and Holy Saturday; at Votive Masses, except those of the B. V. M. when celebrated on Saturday, Votive Masses of Angels, and, for a grave cause, when violet vestments are not used in the Mass — "Rubr. Gen." of the Missal, viii, 4) the cele- brant turns back to the altar after the Dominus vobiscum, and the deacon, facing the altar, sings, Bene- dicamus Domino, to the same tone (of the Kyrie); the answer is the same, Deo gratias. At all Requiems in the same mamier he sings, to the tone provided in the Missal, Requiescant in pace (in the plural, even when Mass is said for one person — S. R. C, 22 Jan., 167S). Yi. Amen. As soon as the deacon has finished his versicle the celebrant turns back to the altar and waits; the deacon and subdeacon kneel on the suppe- daneum. When the answer of the choir is finished the celebrant says the prayer Placeat and then gives the blessing. The celebrant himself says Benedicamus Domino or Requieseant in pace in a low voice while the deacon sings, because these are prayers. He does not say Ite 7nissa est, because this is an announcement to the people. At a sung Mass the celebrant sings the deacon's part, at a low Mass he says it. Otherwise there is no change.

Bernold of Constance in the Micrologus in P. L., CLI, 973- 1022, xlvi; John Beleth, Rationale divinorum officiorum in P. L., ecu. 14-166, xlix; DnRANDDS, Rationale, IV, 57, and all the medieval commentators; Bona, Rerum liturgicarum libri duo, XX; Benedict XIV, DeS. MisstE Sacrificio, II, xxiv;GlHR, Das keitige Messopfer (Freiburg im Br., 1897), 714-17; de Herdt, SacrcB Liturgies praxis (Louvain, 1S94). I, 4S1-83.

Adrian Fortescue.

Itineraria (Medieval Christian Guide-books: Lat. iter, gen. ilineris, journey). — Under this term are comprised two kinds of works: travellers' relations tlescril)ing the places and countries visited by them, together with such incidents of the voyage as are worth noting; and compilations intended to furnish information for the guidance of travellers, i. e. works which we now distinguish as books of travel and guide-books. Nearly all the itineraria of the Middle Ages have for their subject the journey to the Holy Land and neighbouring countries. In those days, when travelling was beset with difficulties and dangers, long journeys were rarely undertaken except under tlie impulse of religious motives. The devout were especially attracted by the places hallowed by the pres- ence of the Saviour or famous in sacred story; and, because of the unusual interest attaching to these holy places, many wrote an account of their pilgrimage, while others gathered the information furnished by these writers for the use of future pilgrims or for the instruction of those who could not untlert ake t he voy- age. Though a number of these works, especially of the older ones, have perished, an extensive literature remains, and it is of the greatest value for the history of the Church and Christian archaeology as well as for the study of the Bible. The relations of pilgrims, who speak as eye-witnesses, are naturally of greater im- portance tlian the works of mere compilers.

The oldest extant pilgrim's relation is the "Itine- rarium Bunligalcnse" — or " Itinerarium Hierosolymi- tanuin", as it is also called — by an anonjTnous writer commonly known as "the Pilgrim of Bordeaux", who visited the Holy Land in 3:5li— t, going by land through Northern Italy and the valley of the D:inul)e to Con- stantinople, thence through Asia MiiKir and Syria, and returning by way of Macedonia, Otranto, Home, and

Milan. The report of his journey outside Palestine is little more than a dry enumeration of the cities through which he passed, and of the places where he stopped or changed horses, with their respective distances. For the Holy Land he also briefly notes the important events which he believes to be connected with the vari- ous places. In this he falls into some strange blunders, as when, for instance, he places the Transfiguration on Mount Olivet. Such errors, however, are also found in subsequent WTiters. His description of Jerusalem, though short, contains information of great value for the topography of the city.

Very different from the above is the account of her pilgrimage written by a nun for the sisters of her com- munity towards the end of the same century (c. 3S5). Gamurrini, who discovered it in the library of Arezzo in 18S4, attributed it to Saint ( ?) Silvia of Aquitaine, the sister of Rufinus, prefect of the prietorium under Theo- dosius the Great and his successor Arcadius, whence it became known as the " Peregrinatio Sancta; Silvise ". Dom M. Ferotin, however, later showed (Rev. des Questions Historiques, Oct., 1903) that the real au- thoress is a native of Galicia, Spain, whose name is variously given as Etheria, Echeria, and Egeria. She seems to have been a lady of importance with friends at court, possibly a relativeofTheodosius himself (who was a Galician). Wherever she went, the clergy, even bishops, attended her and acted as her guides, while imperial officers gave her a military escort where the road was unsafe. During her pilgrimage of over three years, she visited Western and Eastern Palestine, Idumea, Sinai, Egypt, Asia Minor, Syria, and Meso- potamia. She is a keen observer, and writes with a cer- tain charm in spite of her crude, provincial Latin. The work, unfortunately, exists only in a fragmentary state, though the lacunse at the beginning are partly filled up by extracts found in the treatise " De Locis Sanctis" of Peter the Deacon, a writer of the twelfth century (Geyer, pp. 107-21). While it furnishes very valuable topographical details about Jerusalem, its description of the churches and of the religious cere- monial then in use makes it of special interest to the liturgiologist. Its value in this respect is well brought out by Dom Cabrol in his work " La Peregrinatio Sil- vice: Les eglises de Jerusalem, la discipline et la litur- gie au IV siecle" (Paris, 1895). The text of the " Peregrinatio" has often been edited and studied. A study from a philological point of view was published in the United States by Professor Edw. A. Bechtel — " Sanctae Silvise Peregrinatio. The Te.xt and a Study of the Latmity" (Chicago, 1902). The Spanish nun Egeria (for this is probably the correct form of the name) was followed in 386 by two other ladies of qual- ity, the Roman matron St. Paula and her daughter Eustochium. The account of their pilgrimage through Palestine and Egj^pt, WTitten by St. Jerome after Paula's death (Epist. cviii ad Eustoch.), was intended to make known the virtues of the holy pilgrim, rather than to describe the places she visited; still it contains much useful matter.

No pilgrim's narrative of the fifth century is extant. The author of the " Epistola ad Faustum", or "Epi- tome de aliquibus locis Sanctis ", commonly ascribed to St. Eucherius, Bishop of Lyons (d. a. d. 450), obtained his information by reading the accounts of, and con- versing with, pilgrims. The relation of 'Theodosius " De situTcrrje Sancta?", discovered in 1864, belongs to the first half of the sixth century (c. 530). It is writ- ten somewhat after the manner of the " Itinerarium Burdigalense ", with the valuable feature of indicating the distances between the different sites of the Holy City. Of Theodosius himself nothing certain is known. Little more is known of .\ntoninus of Piacenza, who made the pilgrimage about 570. In manuscripts he is sometimes styled Antoninus the MartjT, through igno- rant confusion of the writer with the martyr St. An- toninus who is venerated at Piacenza. He is the last