Writer and traveler, Egeria freely toured Christianity’s most sacred sites during the late 4th century. Her account offers a unique and historically significant testimony.

Who was Egeria? The mysterious first known writer from the Iberian peninsula

Egeria and her writings fell into obscurity until a fragment of her Itinerarium was rediscovered in 1884. At the time, the author’s name was unknown, leading to much speculation. However, based on other texts and fragments, scholars eventually identified the writer as a certain Egeria (although variations of her name exist).

She likely undertook her journey between 381 and 384 and may have been from Galicia, which would make her the first known writer from the Iberian Peninsula.

Egeria was almost certainly a nun. While some argued that a monastic woman could not have left her order for such a long time, a wealth of evidence suggests otherwise. For one, she addressed her readers as “sisters,” likely referring to members of her religious community. During her travels, she attended services held for monks and consecrated virgins. Furthermore, the 7th-century Spanish monk Valerius referred to her as “a blessed nun.” He clearly saw no contradiction between her monastic status and her activities.

Egeria was perhaps a woman of high social standing. She had the resources to undertake such an extensive journey independently, seemingly unconcerned by its cost or duration. She was warmly welcomed by local clergy, especially bishops, and provided with guides and an armed escort.

However, some elements challenge this view. Egeria traveled without an entourage and often journeyed on foot or by mule. Whether she was wealthy or not, one thing is clear: Egeria possessed a remarkable adventurous spirit.

One of the first travel narratives: insights into early christianity

Geographically, Egeria’s pilgrimage spanned a vast area, including Palestine, Egypt, Syria, Mesopotamia, and Asia Minor. Her journey began in Constantinople, and the preserved portion of her Itinerarium opens with her approach to Mount Sinai. She then traveled to Egypt, following the route of the Exodus, before returning to Jerusalem.

Her choices and flexible itinerary reveal a strong sense of independence. Egeria expressed genuine excitement at her discoveries, showing particular curiosity about the liturgical practices of the religious communities she encountered.

At the shrine of Saint Thecla, she met with a deaconess named Marthana, an earlier acquaintance, who appeared to be one of the shrine’s guardians. Saint Thecla, a prominent female figure in early Christianity, was known for teaching, healing, and baptizing.

“On the third day I arrived at a city that is called Seleucia in Isauria. When I had arrived there, I went to the bishop, truly holy from the time he was a monk; I also saw a very beautiful church there in that city. And as from there to holy Thecla, which place is outside the city on a hill, but flat, is about fifteen hundred paces from the city, so I preferred to go there to make the stay there that I was going to make. But there is nothing else there at the holy church except innumerable monastic cells of men and of women.

For I found there someone very dear to me, and to whose way of life everyone in the east bore witness, a holy deaconess by the name of Marthana, whom I had known at Jerusalem, where she had gone up for the sake of prayer; she was governing cells of apotactitae or virgins. When she had seen me, surely I cannot write down what her joy and mine could have been?”

This encounter illustrates the existence of networks among female religious travelers. Indeed, Egeria was not unique in this respect. Many women visited holy sites, sought out revered individuals, and some later founded their own monasteries.

According to Valerius, once her pilgrimage was complete, Egeria returned home and became an abbess.

Though her account was originally intended for personal use, it holds tremendous historical value. It is unique among pilgrimage narratives: not only describing sacred places but also capturing personal experiences. It also serves as a valuable source of insight into early Christian practices and the spiritual geography of the time.

I run this project on a voluntary basis because I think these women’s stories deserve to be told. My goal is to build a comprehensive online archive to safeguard this heritage.

Hours of research hide behind each post. My content is human-written, without AI-Generated visuals.

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Further reading and bibliography about Egeria

erger Teresa,  Women’s Ways of Worship, Gender Analysis and Liturgical History

Dietz Maribel, Wandering Monks, Virgins, and Pilgrims

Egeria, Journey to the Holy Land

“Egeria, Pilgrim, Traveler and Writer of the 4th century”

Plant Ian Michael, Women Writers of Ancient Greece and Rome : An Anthology

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