On The Jerusalem Way An Extraordinary Pilgrimage From The Heart Of Europe On Foot To Jerusalem

“A splendid gallimaufry of the eminent Canadian’s talks and essays, mostly about literature and the creative life . . . a thought-filled and amusing book.”—The Washington Post For devotees of Davies and all lovers of literature and language, here is the “urbanity, wit, and high seriousness mixed by a master chef,” vintage delights from an exquisite literary menu (Cleveland Plain Dealer). Robertson Davies’s rich and varied collection of writings on the world of books and the miracle of language captures his inimitable voice and sustains his presence among us. Coming almost entirely from Davies’s own files of unpublished material, these twenty-four essays and lectures range over themes from “The Novelist and Magic” to “Literature and Technology,” from “Painting, Fiction, and Faking,” to “Can a Doctor Be a Humanist?” and “Creativity in Old Age.” Davies himself says merely: “Lucky writers . . . like wine, die rich in fruitiness and delicious aftertaste, so that their works survive them.” “Splendid—wise, witty, wide-ranging.”—The New York Times Book Review “Some of Davies’s ideas are iconoclastic, and will delight those who share them while stimulating those who do not. All his judgments are interesting, steeped in humanism, and most elegantly put.”—The Atlantic Monthly “The inimitable novelist gives an exuberant posthumous performance in this eclectic collection of (mostly) previously unpublished addresses, talks, and incidental pieces . . . Davies diffuses his opinions entertainingly, if occasionally superficially, but never loses his audience.”—Kirkus Reviews

The history of early modern travel is captured in its volatile and evolving literature. From the middle of the 1400s, what had been for centuries a travel literature of pilgrimage to the Holy Land underwent two "modernizations" in rapid succession. The first, in the wake of Gutenberg, was the casting or recasting of pilgrims' accounts in the new medium of print. By the waning of the fifteenth century, such printed literature had reconfirmed and enhanced long-distance pilgrimage as the primary narrative of European travel. The second, forged by the great discoveries and reformations of the sixteenth century, reworked and enlarged, again in the revolutionary medium of print, the very content of European travel. Travel and its literature ceased to be simply, or even largely, a matter of pilgrimage to the Levant. The labors of Columbus, Cortés, and Magellan, but also of Luther, Zwingli, and Calvin, had altered the appearance, complicated the ambitions, and shifted the focus of much European travel. The Road to Jerusalem traces the survival of the literature of pilgrimage as part of the literature of travel from the late fifteenth to the eighteenth century, when powerful forces ranging from navigation to theology were redefining what it meant to go abroad. Accounts of discovery, exploration, scientific expeditions, tours, and other species of travel crowded a field that had once been dominated by accounts of pilgrimage. Yet pilgrimage did not disappear or retreat to the margins under pressure from these new forms of travel. Its survival and development, as a rendition of travel and not only as an expression of piety, are documented by a massive body of printed literature largely overlooked by modern scholarship that, in its turn, chronicles continuity and change across centuries of not just European travel but European history and culture in general.

Mit zwei Reisegefährten bricht Johannes Aschauer im Sommer 2010 in Oberösterreich auf, um rund 4500 Kilometer zu Fuߠnach Jerusalem zurückzulegen. Auf ihrem Weg durch zehn Länder folgen die Pilger den Spuren der Kreuzzüge, wandeln auf den Wegen des Apostels Paulus und den historischen Pfaden ins Heilige Land. Sie durchqueren u.a. Serbien, den Kosovo, die Türkei und, über eine Strecke von fast 500 Kilometern, Syrien noch vor Ausbruch des Bürgerkriegs. Ihre Erlebnisse werden zu einem eindrucksvollen Bericht, reich an kulturellen Hintergründen und spirituellen Erfahrungen. Und der gleichnamige »Jerusalemweg« zum einzigartigen internationalen Friedensprojekt.

In the Latin Kingdom of Jerusalem many pilgrims came to Jerusalem. The translations in this book are of seventeen western accounts of pilgrimage, written between 1099 and 1185, and there are two additional accounts from eastern pilgrims, Abbot Daniel from Russia and John Phocas from Antioch. As a whole this collection shows the gradually developing way in which western Christians understood the Holy Places. Some early pilgrims depended on authorities, many of whom by 1099 were out-of-date. They tried to deliver the truth about the Holy Places and to be reticent about their own reactions. But the pilgrims who appear later in the collections made their own archaeological judgements, and were more free about their own reactions. Pilgrimage after 1099 was altered by the fact that by their victory over Jerusalem the Dome of the Rock fell into the Crusader's hands. Otherwise the differences of practice between eastern and western pilgrims were slight. Thus eastern pilgrims visited the Greek and western pilgrims the Latin monasteries. Western pilgrims had a different idea of the location of Emmaus, and before 1185 a western Way of the Cross was beginning to take shape. These were slight differences, and in general all Christian pilgrims, whether from east or west, visited the same Holy Places as they had during the preceding period. Most of the works in this collection were translated into English a century ago by the Palestine Pilgrim's Text Society. But these texts were produced separately as pamphlets, and lacked a general introduction. In this book therefore the texts are retranslated, sometimes from more accurate texts. In introducing the texts some valuable new evidence from archaeology has been used and enabled a new assessment of their dates.