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Na temelju analize oporuke Dubrovkinje Maruše, sastavljene pri povratku s hodočašća u Svetu Zemlju 1394., ispituju se društveni krug kojem je pripadala, tijek njezina putovanja, prtljaga i „sveti predmeti“ poneseni kući te se traže odgovori i na općenitija pitanja o srednjovjekovnim hodočašćima i pobožnosti., On the ground of the last will of a Ragusan woman called Maruša, made aboard a ship sailing back from the Holy Land in 1394 and today filed in the State Archives of Dubrovnik, several aspects of this particular pilgrimage are examined, as well as some more general issues of female piety and pilgrimages in the Late Middle Ages. Maruša was an unwed member of a middle-class commoner family. On the basis of last wills and other archive documents, Maruša’s social network is reconstructed, paying special attention to the women upon whose prompting she travelled to the Holy Land and who co-financed her journey. Besides documenting Maruša’s pilgrimage overseas, her last will reveals a rarely recorded practice of penitential pilgrimages to the churches in the very vicinity of Dubrovnik. Together with a group of Ragusans, Maruša embarked on a Venetian pilgrim galley probably in the early summer of 1394. A couple of months later, on her voyage back she fell ill and soon died. On her death bed, Maruša made her last will and inventory of her belongings, providing the historian with a useful insight into the travel equipment of the time. Various details from Maruša’s will confirm that she followed the standard itinerary, as known from many accounts of the pilgrims to the Holy Land in the late fourteenth and fifteenth century. Most interesting are the data on the “holy souvenirs” (brandea), acquired or shaped during her visit to the Loca Sancta: roses of Jericho, recipients with the water of the River Jordan, ribbons by which she measured the tomb of Jesus, belts laid down to the Holy Places, and other eulogiae. The transcript of Maruša’s last will is given in the appendix.

U članku se objavljuju prva povijesna i književnopovijesna analiza te transliteracija kasnosrednjovjekovnoga teksta ot er(u)s(o)l(i)ma i groba b(o)žiê čt(enie) koji je zapisan u Vinodolskom zborniku (Zagreb: Arhiv HAZU, sign. III a 15). Posrijedi je jedini zasad poznati hrvatski srednjovjekovni itinerar po Svetoj zemlji, koji je vjerojatno bio sastavljen na temelju nepoznata latinskoga ili romanskoga teksta. Obrazlaže se hipoteza prema kojoj hrvatskoglagoljski itinerar nije bio zamišljen kao praktičan hodočasnički vodič, nego kao poučan tekst namijenjen učvršćivanju »kolektivnoga pamćenja« o Svetoj zemlji kao prostoru na koji kršćani imaju isključivo pravo. Osim toga, iznosi se hipoteza da je hrvatskoglagoljski itinerar mogao biti namijenjen razmatranju povijesti Spasenja u obliku virtualnoga hodočašća., This article presents a literary and historical analysis of the text ot er(u)s(o)l(i)ma i groba b(o)žiê čt(enie) [The reading on Jerusalem and God’s Sepulchre] which is preserved in a late medieval Glagolitic codex known as the Vinodol miscellany (Zagreb: Archives of the Croatian Academy of Sciences and Arts, sign. III a 15). In addition it contains the first edition of the source. The text is identified as a member of the itineraria genre and it is the only known medieval itinerary in the Holy Land written in the Croatian language. While the direct source of the Croatian texts has not been found, a few idiosyncratic toponyms point to the conclusion that the Croatian writer was using a Latin or a Romance source. The itinerary describes the pilgrimage from the Holy Sepulchre in Jerusalem to Hebron, where the creation of Adam was to be commemorated. In this article, I argue that the pilgrims’ progression through the sites could have been envisaged as the commemoration of the history of salvation in a reverse order. Given that the text refers to the contemporary Muslim presence in the Holy Land only once, it was unlikely to be intended as a practical guide for a real pilgrimage. The avoidance of the references to the Muslim presence allow for an interpretation of the itinerary as an instructive text which was promoting the western construct of the Holy Land as a sacred area to which the Christians have the exclusive right. A further support for the conclusion that the text was not a practical guide comes from the codicological placement of the itinerary between texts which were written for the purpose of religious instruction. Apart from serving the purpose of Christian memory building, the itinerary could have also been used as a script for a meditative religious devotion in the form of a virtual pilgrimage.

Dolazim kao hodočasnik. Tako je o svom dolasku u Svetu zemlju govorio Benedikt XVI. I tako se pridružio velikom mnoštvu hodočasnika. Htjeti hodočastiti, znači htjeti biti kao i drugi vjernici, jer hodočasnik je vjernik. Prije nego se zaputi hodočasnik ima cilj. Hodočašće je put u određeno mjesto, s određenim ciljem, u ograničenom vremenu. Mjesto kojemu je hodočašće usmjereno je neko sveto mjesto. Najpoželjnija mjesta kršćanskih hodočasnika su bazilika Uskrsnuća u Jeruzalemu, bazilika svetoga Petra u Rimu, katedrala sv. Jakova u Santiagu de Compostela, nacionalna i lokalna svetišta. No, hodočašća su i odlazak k svetim ljudima. Egerija, poznata i neobična hodočasnica s konca 4. stoljeća, koja je tri godine boravila u Svetoj zemlji i svojim sestrama opisivala sveta mjesta i iskustva na njima, uvijek iznova opisuje ne samo sveta mjesta i liturgiju u njima nego i susrete sa svetim ljudima i svetim ženama. Koliko god je važno doći na sveto mjesto, podjednako je važno na tom mjestu susresti ljude koji su dopustili da im sveto mjesto oblikuje život. Oni su svjedoci svetosti mjesta, posrednici između mjesta i hodočasnika i živo, egzistencijalno pamćenje dogođenoga susreta s Bogom. Oni su neka vrsta stabilnosti u protočnosti vremena i nestalnosti hodočasničkih dolazaka, prolazaka i odlazaka. Hodočašća imaju mnoga značenja.