Itinerarium Burdigalense: Difference between revisions

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Centuryone.com is not a reliable source. Furthermore, the fact that Nazareth is not mentioned hardly qualifies as significant, since it was a tiny, insignificant hamlet that did not become a popular pilgrimage site until the sixth century AD.
Rescuing 1 sources and tagging 0 as dead. #IABot (v1.6.2) (Balon Greyjoy)
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The compiler of the itinerary was aware at each boundary of crossing from one [[Roman province]] to the next, and distinguished carefully between each change of horses (''mutatio'') and a stopover place (''[[mansio]]''), and the differences between the simplest cluster of habitations (''[[vicus]]'') and the fortress (''[[castellum]]'') or city (''[[civitas]]''). The segments of the journey are summarised; they are delineated by major cities, with major summaries at Rome and Milan, long-established centers of culture and administration, and Constantinople, refounded by Constantine only three years previously, and the "non-city"<ref>"...the non-city of Jerusalem, which until Constantine's accession was nothing but a provincial backwater, its Jewish and Christian sites utterly destroyed in its Hadrianic refounding." (Elsner 2000:189).</ref> Jerusalem.
 
Glenn Bowman engaged in a close textual analysis of the ''Itinerarium''; he argues that in fact it is a carefully structured work relating profoundly to Old and New Biblical dispensations via the medium of water and baptism imagery.<ref> Bowman, "Mapping History's Redemption: Eschatology and Topography in the Itinerarium Burdigalense' in ''Jerusalem: its Sanctity and Centrality to Judaism, Christianity and Islam''. (ed. Lee. I. Levine). New York & Jerusalem: Continuum Press and Magness Press. 1998. pp. 163-187 ([http://www.kent.ac.uk/anthropology/department/staff/bowman/mapping.pdf on-line text in pdf format] {{webarchive|url=https://web.archive.org/web/20060924090508/http://www.kent.ac.uk/anthropology/department/staff/bowman/mapping.pdf |date=2006-09-24 }}).</ref>
 
==Manuscripts==