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The Cult of Saints in Late Antiquity

from its origins to circa AD 700, across the entire Christian world

The Piacenza Pilgrim records his visit to Ioppe (Jaffa, Palestine), where there was the grave of *Tabitha (the pious woman raised from the dead by Peter in Acts, S00300). Account of an anonymous pilgrim, written in Latin, probably in Placentia (northern Italy), c. 560.

Evidence ID


Type of Evidence

Literary - Pilgrim accounts and itineraries

Major author/Major anonymous work

Pilgrim of Piacenza

Pilgrim of Piacenza, Itinerarium 46

The pilgrim describes the first stop on his voyage home from Jerusalem.

First recension
Egressus de Hierusolima descendi in Ioppe. Ibi iacet sancta Tabitha quae et Dorcas dicitur.

'Leaving Jerusalem I went down to Joppa, the resting place of the holy Tabitha who was also called Dorcas.'

The second recension follows the text of the first without important modifications.

Text: Geyer 1898, 190 and 217.
Translation: Wilkinson 2002, 150, modified.

Cult Places

Burial site of a saint - tomb/grave

Non Liturgical Activity



Bodily relic - entire body


This Itinerary was written by an anonymous pilgrim to Palestine whose home town was Piacenza (ancient Placentia) in northern Italy: he explicitly states in the first sentence of his text that he set out from Piacenza, under the protection of the local martyr Antoninus (see E00578), and references later in the text make it clear that he successfully made it home (e.g. E00455). Otherwise we know nothing about him, except that he was male (since he occasionally refers to himself using the masculine gender: e.g. 'ego indignus' in 1.4). Unlike the earlier pilgrim Egeria, who wrote the account of her travels while still abroad (see E05245), our pilgrim wrote up, or at least edited, his account once he was home (see again E00455).

His visit to the East can be dated with reasonable confidence to after 556, and before about 570, because he tells us (in chap. 1) that the terrible earthquake and tsunami that devastated coastal Phoenicia in 551 had occurred 'recently' (
nuper), but also states that it happened 'in the time of the emperor Justinian' (tempore Iustiniani imperatoris), a phrasing that tells us he was writing after Justinian's death in 556.

Itinerary opens with the pilgrim travelling (evidently by sea) to Cyprus and then on to Tripolis (modern Tripoli in northern Lebanon), and from there by land to Palestine and the holy sites of the Old and New Testaments. Within the Holy Land he travelled extensively, and his individual itineraries can be reconstructed with some precision (Wilkinson 2002 has excellent maps showing these). After this (he gives no indication of the passage of time) he travelled to Lower Egypt by way of Mount Sinai, ending up in Alexandria. The Itinerary then jumps back to Jerusalem (suggesting a leg by sea), where the pilgrim was delayed by illness. He then sets off northwards for home, but from Antioch takes a long detour eastwards into Mesopotamia. The text ends abruptly, and without comment, on the Euphrates close to Rusafa/Sergiopolis, suggesting that the final pages of the account are lost.

For the most part it is evident from our pilgrim's phrasing that he saw the places he lists in person - 'then we came', 'we saw', etc. - but on occasion he introduces the impersonal third person singular - 'two miles from the city is the shrine of', etc. - and he also mentions places that were not on his direct route; so he may have derived some of his information at second hand (Wilkinson 2002, 13).

Itinerary is extant in two recensions. The first recension is accepted to be essentially what our pilgrim wrote. The second recension, which cannot be dated, is not massively different but makes some small alterations to the text: some deletions, some explanatory additions (e.g. E00513), and some 'corrections'. It is evident that the author of the second recension had not visited the Holy Land, and some of his supposed corrections in fact introduce obvious errors (e.g. E00413, and, most egregiously, E00571). We have ignored the second recension wherever changes from the first are not substantive; but quoted its text where there are significant differences, for two reasons: because some of these differences are interesting in themselves, even though they are undatable (e.g. E00457), and because sometimes., for instance with a name, the manuscripts of the second recension may actually preserve the pilgrim's text better than do those of the first recension (see, for instance, E00456 and E00513).

Itinerary can be readily compared with an earlier pilgrim's diary written in the 380s by another western pilgrim, Egeria. The Piacenza pilgrim's text is less detailed than her account, but shows the development of cultic practices and infrastructure which had taken place in the course of two hundred years: there are more places to visit, more objects to see, and more saints to venerate.

As with all the pilgrim texts from the Holy Land, it has been difficult to decide what to include, and what to exclude from our database, focused as it is on the 'cult of saints'. We have necessarily excluded the vast number of sites associated exclusively with the life and miracles of Jesus, and have, of course, included all obvious references to cult sites of Christian saints: their graves, churches, and references to important places in their lives, such as their place of martyrdom. A problem, however, arises when our pilgrims write about sites associated with figures from the Old Testament, since in time many of these certainly acquired Christian cult, but it is generally impossible to tell whether our pilgrims regarded these figures as saints in the Christian tradition, whose power and aid they might invoke, or whether they record the holy sites associated with them through a broader and looser biblical curiosity and veneration. The compromise position we have taken with regard to these Old Testament figures is to include all references to places associated with them where our Christian writers record miraculous occurrences or where there was a church or oratory, and also all references to their graves (though with these latter there is often no explicit reference to Christian cult).

(Bryan Ward-Perkins, Robert


For Tabitha see Acts 9:36-42. This text present her as a very pious woman, but it is difficult to say whether her tomb in the 6th century was considered to be really the tomb of a saint or just a place which commemorated the raising Tabitha from the dead, performed by Peter the Apostle.


Geyer, P. (ed.), Antonini Placentini Itinerarium, in Itineraria et alia geographica (Corpus Chistianorum, series Latina 175; Turnholti: Typographi Brepols editores pontificii, 1965), 129-174. [Essentially a reprinting of Geyer's edition for the Corpus Scriptorum Ecclesiasticorum Latinorum 39, Wien 1898.]

English translations:
Stewart, A.,
Of the Holy Places Visited by Antoninus Martyr (London: Palestine Pilgrims' Text Society, 1887).

Wilkinson, J.,
Jerusalem Pilgrims Before the Crusades (2nd ed.; Warminster: Aris & Phillips, 2002).

Further reading:
Maraval, P.,
Lieux saints et Pèlerinages d'Orient: Histoire et géographie, des origines à la conquête arabe (Paris: Cerf, 1985), 299-300.

Record Created By

Robert Wiśniewski

Date of Entry


Related Saint Records
IDNameName in SourceIdentity
S00036Peter, the ApostleCertain
S00300Tabitha/Dorkas, pious woman raised from the dead by Peter in ActsTabitha/DorcasCertain

Please quote this record referring to its author, database name, number, and, if possible, stable URL:
Robert Wiśniewski, Cult of Saints, E00527 -