XIV.] THE JERUSALEM ITINERARY.

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at the mouth of the Tiber along the coasts of Italy, Liguria, and
Gaul to the mouth of the Rhone, and up the course of that river
to Arelate. The third part is devoted to the islands. In this the
distances are computed either from one island to another, or from
an island to the nearest point on the mainland; but in some cases
they are omitted altogether.
Another roadbook of the same kind as the Antonine Itinerary,
though planned on a smaller scale and for a dif-
ferent purpose, is the Jerusalem Itinerary (Itimra-
rium Hierosolymitanum). This was drawn up in
333 A.D., and was the work of a Christian, being intended for the
use of pilgrims on their way from western Europe to Jerusalem.
Its starting point is Burdigala (Bordeaux), from which place it
passes by Aries, Turin, and Milan to Aquileia, and afterwards by
the way of Sirmium and Sardica to Constantinople. On the
further side of the Bosporus it is continued across Asia Minor by
Ancyra to Tarsus, and finally by Antioch to Jerusalem. Two
supplementary routes are added for the return journey—one from
Heraclea (Perinthus) on the Propontis, where the road diverges
from that previously given, to Rome, by Thessalonica and the line
of the Egnatian Way, crossing the Adriatic from Avlona to Otranto;
the other from Rome to Milan by Ariminum. One feature in
which this Itinerary differs from the Antonine is that, while the
other has no comments, geographical or otherwise, appended to
the names of places, in the Jerusalem Itinerary these are occa-
sionally introduced. Thus of Viminacium in Moesia, on the
Danube, we are told (not quite accurately) that it was the place
ubi Diodetianus octidit Carinum; of Tyana it is said, inde fidt
Apollonius magits; and of Tarsus, inde fuit afosfolus Paulm.
These remarks are few and far between in the earlier part of the
route; but when Palestine is reached, as might be expected, they
become inore numerous. The account of Jerusalem itself and the
sites in its neighbourhood has a peculiar interest, because it is the
earliest description which we possess of the Holy Places, The
document in general is useful because it mentions numerous
minor stations—whether post-stations for changing horses (muta-
tiones) or night-quarters (mansiones)—which are omitted in the
Antonine Itinerary. This arose from the pilgrims belonging to a