ABSTRACT
Holy Land spirituality was never confined to Palestine; it travelled through space and time on the shoulders of its devotees. In the decade after 325, Constantine and his mother Helena created a place for Christian devotion that until just fifteen years before had been explicitly forbidden. The Edict of Milan (313), the inventio of the True Cross and the building of the sanctuaries in Jerusalem and Bethlehem opened the possibility for a two-way journey. Many Christians trod to see the holy places. For the great majority who could not afford such long and expensive travels, it was the sacred that moved towards them, in the form of narratives, images, models, souvenirs, and their implications (Brown 1982).
