Rodney Aist

The Christian Topography of Early Islamic Jerusalem: The Evidence of Willibald of Eichstatt (700-787 CE) is an analysis of Willibald's description of Jerusalem for the year 724-6, as contained in Hugeburc's Vita Willibaldi, a text composed in Heidenheim (Germany) in 778. The work makes a fresh examination of the Christian landscape of Early Islamic Jerusalem, while describing various aspects of the Byzantine and Crusader city. Willibald's account of the Holy City includes the Church of the Holy Sepulchre, the Church of Holy Sion, the pool of Bethesda, the Church of St Mary, the Church of the Agony and the Church of the Ascension. Particular attention is given to the monument of the Miraculous Healing (the legend of the Holy Cross), the portico of Solomon, the Jephonias Monument (the Dormition of Mary) and the Jerusalem circuit. At the same time, the work explores the religious imagination of Willibald, including his perceptions of the holy sites, his image of Jerusalem and his understanding of the Christian life. Willibald's image of the city as a far and distant place is supported by his attention to personal hardships and to his interactions with the 'pagan Saracens', while embedded within the tales of his oriental travels is his vision of the Christian life - whereas Willibald viewed the earthly life as a laborious journey, the Christian life was one of faithful perseverance. The work makes a significant contribution to two fields of study: the commemorative topography of Jerusalem and the Anglo-Saxon, or Boniface, mission in Germany.

This papers explores the diversity of pilgrim expressions in the Celtic Christian sources, focusing largely upon scriptural and theological images-namely, the image of Jerusalem, the example of Abraham, and journey as a metaphor for the earthly life. Discussion on Celtic interest in Jerusalem will focus on the text, De locis sanctis, by Adomnán of Iona. Central to Abrahamic pilgrimage is the ideal of being a stranger, foreigner, exile and alien in the world. Columbanus and Columba are both described as pilgrims in the tradition of Abraham. The life of Patrick raises the question of the relationship between Abrahamic pilgrimage and the missionary life. The phenomenon of the seafaring monks, most famously St Brendan, will also be discussed through the lens of Abraham, while the corresponding text, The Voyage of St Brendan, will lead to a short discussion of liturgy as a form of pilgrimage. Finally, the lifelong journey of the Christian life-expressed through the metaphors of road and journey in the writings of Columbanus-will be discussed.