Marko Frelih terra sancta 1910 Marko Frelih Slika na naslovnici: Vhod v kapelo z Jezusovim grobom v cerkvi Božjega groba. Fotografija: Peter Naglic, september 1910. Front cover: Entrance to the chapel where Jesus is interred in the church of the Holy Sepulchre. Photo: Peter Naglic, September 1910. Slika na zadnji strani: Pogled na mošejo Kupola na skali iz cerkve Dominus Flevit na Oljski gori. Fotografija: Marko Frelih, marec 2013. Back cover: View of the Dome of the Rock from the Dominus Flevit church on the Mount of Olives. Photo: Marko Frelih, March 2013. CIP - Kataložni zapis o publikaciji Narodna in univerzitetna knjižnica, Ljubljana 27-57(569.4)”1910” 77.044(569.4):929Naglic P. FRELIH, Marko Terra sancta 1910 / Marko Frelih ; [angleški prevod Ljubica Klancar, Robert McKenzie ; fotografija Peter Naglic, Marko Frelih]. - 1. ponatis. - Sticna : Muzej kršcanstva na Slovenskem, 2022 ISBN 978-961-93529-0-8 COBISS.SI-ID 130468099 Izdal in založil / Published by: Muzej kršcanstva na Slovenskem, Sticna 17, 1295 Ivancna Gorica Zanj / Represented by: Nataša Polajnar Frelih Avtor /Author: Marko Frelih Lektoriranje / Proofreading: Marta Anžlovar Angleški prevod / English translation: Ljubica Klancar, Robert McKenzie Recenzent / Reviewed by: Bojana Rogelj Škafar Fotografija / Photography: Peter Naglic, Marko Frelih Oblikovanje / Design: Branka Smodiš Graficna priprava in oblikovanje fotografij / DTP and photo editing: Branka Smodiš Tisk / Printed by: Collegium Graphucum Naklada / Copies: 300 Sticna 2022, 1. ponatis © Muzej kršcanstva na Slovenskem / Slovene Museum of Christianity Razstava / ExhibitionTERRA SANCTA 1910: NAJVECJE SLOVENSKO ROMANJE V SVETO DEŽELO / TERRA SANCTA 1910: THE LARGEST SLOVENE PILGRIMAGE TO THE HOLY LAND Muzej kršcanstva na Slovenskem / Slovene Museum of Christianity 8. avgust 2013 – 22. september 2013 Avtor razstave / Exhibition curator: Marko Frelih Oblikovanje razstave / Exhibition design: Tadej Trnovšek Koordinator razstave / Exhibition coordination: Nataša Polajnar Frelih Angleški prevod / English translation: Ljubica Klancar, Robert McKenzie Tehnicna pomoc / Technical support: Marko Okorn, Irena Potocnik, Suzana Kuplenk Razstavo in natis publikacije je omogocilo Ministrstvo za kulturo RS / The exhibition and the publi­cation are supported by the Ministry of Culture of the Republic of Slovenia Razstavo in publikacijo smo pripravili v sodelovanju s Slovenskim etnografskim muzejem. / The exhibition and the publication were prepared in association with the Slovene Ethnographic Museum. KAZALO CONTENTS TERRA SANCTA 1910 - NAJVECJE SLOVENSKO ROMANJE V SVETO DEŽELO 07 1700 let kasneje 07 Šmarca – Jeruzalem 09 V deželi vecjega sonca 12 Okamenele sledi evangelijev 15 Nossinan gijigong ebiian 18 Cudež ob Mrtvem morju 19 Adonis, Janez in Jezus 21 Sveta dežela po slovensko 22 TERRA SANCTA 1910 - THE LARGEST SLOVENE PILGRIMAGE TO THE HOLY LAND 69 1700 years later 69 Šmarca – Jerusalem 71 In the land where the sun is bigger 75 Traces of the Gospels in stone 77 Nossinan gijigong ebiian 81 The Dead Sea miracle 82 Adonis, John, and Jesus 84 A Slovene take on the Holy Land 85 LITERATURA BIBLIOGRAPHY 91 VIRI SLIKOVNEGA GRADIVA SOURCES OF ILLUSTRATION 95 SEZNAM ROMARJEV LIST OF THE PILGRIMS 96 TERRA SANCTA 1910 ­NAJVECJE SLOVENSKO ROMANJE V SVETO DEŽELO 1700 let kasneje Leta 313 je bil v Milanu podpisan t. i. Edictum Mediolanense, ki je kristja­nom v rimskem cesarstvu omogocil iste pravice kot pripadnikom drugih re-ligij. Glavno vlogo pri tem je imel cesar Konstantin I., saj se je zavedal, da je širjenje kršcanstva nezadržen pojav, ki ga ne bo moc izkoreniniti na silo, kakor so si domišljali njegovi predhodniki.1 Cesar je s simpatijami do kršcanstva zaslutil okrepitev svoje vladarske pozicije, zato je sledil premik na vzhod in ob Bosporski ožini je nastala nova prestolnica z imenom, ki najbolje izraža merilo cesarskih ambicij – Konstantinopel. S tem se je težišce napredka v cesarstvu preneslo na vzhod, prav tako pa se je vse bolj krepila moc vere, ki jo je pogan-ski spreobrnjenec na prestolu takticno izkorišcal sebi v korist. Konstantinov odnos do kršcanstva je bil preracunljiv, bolj iskrena je bila nje­gova mati Helena, ki je bila popolnoma predana novi veri. Njena gorecnost jo je vodila na kraj, kjer se je vse skupaj zacelo – v Betlehem! Ceprav so minila že tri stoletja od Jezusovega rojstva, se je cesarjeva mati zavezala, da odkrije skrivnostno mesto, ki ga je trem kraljem pokazala žareca zvezda. Vsem je bilo jasno, da je nemogoce odkriti tocno lokacijo rojstva, toda Helena je skupaj z lokalno duhovšcino pod vodstvom Makarija, jeruzalemskega škofa, našla pri­meren nacin. Poiskala je kraje, kjer je bila prisotna stoletna ali kar tisocletna tradicija cašcenja lokalnega božanstva, in jih povezala s posameznimi odlomki o Jezusovem življenju v besedilu Nove zaveze. Tako je naredila v Betlehemu in v Jeruzalemu, podoben princip se je uveljavil še za ostala svetišca po deželi. Vecino krajev zaznamujejo podzemni jamski kompleksi, ostanki starodavnih svetišc, v katerih so že v prazgodovini potekali obredi v cast bogovom, poveza­nim s ciklicnim prepletanjem rojstva in smrti. Pod vplivom egipcanskega Ozi­risa, boga smrti in ponovnega vstajenja, se je na obmocju Svete dežele razvil tudi kult božanstva, ki ga omenja prerok Ezekiel: »Glej, tam so sedele ženske in objokovale Tamúza.«2 V grško-rimski dobi ga je nasledil lepi bog Adonis, ki je zaradi krute usode pol leta preživel v podzemlju, drugo polovico pa na zemlji. Tamuza in Adonisa v svojem zapisu omenja tudi sv. Hieronim, ko govori o jami, v kateri se je rodil Jezus.3 Veliki prevajalec Svetega pisma v latinšcino je prva avtoriteta za poznavanje razmer v Betlehemu, saj je zadnja leta asketskega življenja preživel globoko v podzemni votlini, le nekaj metrov proc od t. i. votline Jezusovega rojstva. Helena, ki je kasneje postala svetnica, je dolocila kraje, ki so ustrezali sveto­pisemskemu besedilu, in verniki so lahko zaceli obiskovati razlicne kraje, kjer so podoživljali dogodke iz Jezusovega življenja. Prvi romarji so prihajali iz bli­žnjih dežel, iz Egipta, Sirije in Male Azije. Kmalu pa se je romanje kristjanov, kot nacin izražanja in poglabljanja osebne vere, razširilo tudi na zahod. Dvaj-set let po milanskem ediktu, leta 333, je bil napisan poseben seznam krajev od današnjega francoskega mesta Bordeaux do Jeruzalema. Seznam z imenom Itinerarium Burdigalense, znan tudi kot jeruzalemski itinerar Itinerarium Hi-erosolymitanum, je bil namenjen romarjem, da so imeli na razpolago pregled gostišc in razdalj med posameznimi kraji. V popisu so omenjeni tudi anticni kraji na Slovenskem, predvsem mesta Emona, Celeia in Poetovio, vecje cestne postaje (mansiones), kot so Longatico, Hadrante in Ragindone, manjša posta­jališca (mutatio), kot so Castra, Ad nonum, Lotodos, ter ostali kraji.4 Pot v Sveto deželo je bila odprta in zacela se je zgodovina romanja k izvirom kršcanske vere. Tudi Slovenci imamo dolgo romarsko tradicijo, saj že Janez Vajkard Valvasor omenja, da je leta 1057 v Jeruzalem odšlo vecje število ro­marjev in vsaj 150 se jih ni vec vrnilo, ker so jih pobili ali pa ugrabili trgovci s sužnji.5 Obdobje križarskih vojn ni bilo prijazno do romarjev. Kdor je hotel takrat obiskati Sveto deželo, se je moral najprej nauciti vojskovanja, pa še to ni bilo jamstvo, da se bo živ vrnil domov. Umirjanje napetosti na vzhodu je kljub vladavini Mamelukov dopušcalo možnost obiskovanja svetopisemskih krajev. Sredi 14. stoletja je bila pod okriljem franciškanov ustanovljena Kusto­dija Svete dežele. Obdobje otomanskega cesarstva je bilo dolgo.6 Koncalo se je z letom 1918, do takrat pa je predvsem Jeruzalem doživel nekaj monumen­talnih gradbenih podvigov. V skladu s svojim imenom se je najbolje izkazal sultan Sulejman I. Velicastni, ko je dal v celoti obnoviti mestno obzidje, kot ga vidimo še danes.7 Njegova velicina pa se je izražala tudi v zakonih, ki so dolo-cali izjemno versko toleranco muslimanov do drugih vernikov v Jeruzalemu, predvsem Judov in kristjanov. Zveni nenavadno, toda še v dobi otomanske nadvlade se je v Sveto deželo odpravila najvecja romarska skupina v zgodovini Slovencev. Bilo je jeseni leta 1910, ko so domacini Jeruzalema v dolini pod mestom zagledali vijugasto kolono pojocih pešakov s plapolajoco bandero na celu. Izjemen prizor bi za vedno izginil iz zgodovine, ce se ne bi na repu kacaste procesije, ob robu ceste za trenutek ustavil romar s številko 50. Mladenic iz Šmarce, Peter Naglic, je imel 27 let, ko je pod obzidjem Svetega mesta iz torbe vzel fotoaparat. Naredil je posnetek, nato še enega, za vsak primer. Posnetek za spomin, za domace in prijatelje, za rojake – in ne da bi vedel – posnetek za zgodovino! Šmarca – Jeruzalem »Bili so že tu Moravani, Cehi, Poljaki, Rusini, Ogri, - samo slovenske romarske trume še ni bilo.« Dr. Martin Ehrlich, ravnatelj avstrijskega gostišca v Jeruzalemu, 23. maj 1909 In koncno so tudi oni prišli. Vabilo na veliko vseslovensko romanje je bilo ob-javljeno v marcevski izdaji glasila Bogoljub, ki ga je urejal duhovnik in pisatelj Janez E. Kalan.8 »Verni Slovenci! Lepa prilika se vam nudi. Cas je ugoden, cene nizke, pot sama vabljiva,« je zapisal ljubljanski knezoškof Anton Bonaventura Jeglic.9 Na prvi pogled neobicajen zapis za cerkvenega odlicnika, toda s temi besedami je knezoškof povabil ljudi, naj se udeležijo velikega romanja v Sveto deželo in obišcejo dve najsvetejši mesti za kristjane: Betlehem in Jeruzalem. V istem vabilu, ki ga je podpisal že 15. januarja 1910, so sledile še osnovne in-formacije. Iz besedila je bilo razvidno, da se od 2. do 21. septembra pripravlja »I. skupno slovensko romanje v sveto deželo«. Število oseb se je prilagodilo prostoru na ladji – skupaj naj bi bilo prostora za 536 potnikov. Tudi cena je bila odvisna od namestitve na ladji: I. razred 450 kron, II. razred 400 kron, III. razred 280 kron. V to ceno so bili všteti vožnja, hrana in prenocišce. Knezoškof je bil glavni duhovni voditelj. Ob njem je za duhovno oskrbo skrbel še p. Placid Fabiani, medtem ko je bil Kalan operativni vodja celotne organi­zacije in izvedbe romanja.10 Odpeljati od doma 540 ljudi in jih po treh tednih žive in zdrave vrniti, bi pomenilo zahtevno delo tudi v sedanji dobi interneta in letalskih povezav. V tistih casih je potovalo malo ljudi in vecina še nikoli ni zapustila domacega kraja. Odlocitev za organizacijo tako obsežnega romanja je bila drzna in je hkrati pomenila izziv za ljubljansko škofijo. Velika romanja so do takrat že organizirali po avstrijskih deželah in tudi Ljubljana je dolgo snovala ambiciozen nacrt.11 Po vzoru drugih organizatorjev, predvsem s Tirol-skega, kjer je bila najbolj aktivna škofija Brixen, so v Ljubljani sestavili pose-ben odbor in odprli pisarno, ki je vsem zainteresiranim ponujala informacije o potovanju. Podatek, da se bo romanja udeležil 60-letni knezoškof, najvišja cerkvena avtoriteta, je pomenil najvecjo garancijo in popolno zaupanje v or-ganizacijo. Od marca dalje so se ljudje zaceli vse bolj intenzivno zanimati za romanje. Prijavljali so se ljudje iz razlicnih družbenih slojev in poklicev. Naj­vec je bilo posestnikov oziroma posestnic, veliko je bilo delavk, predvsem iz tobacne tovarne v Ljubljani. Na pot je šlo kar 53 kuharic, vecinoma iz župnišc. Bilo je še nekaj delavcev, potem pa en ali dva predstavnika zelo razlicnih pokli­cev. Zelo malo je bilo izobražencev (npr. samo en profesor).12 Prijavljali so se posamezno, obicajno pa skupinsko po župnijah, predvsem ce je vernike na pot spremljal kar njihov domaci župnik. Kalan je hudomušno zapisal, da so nekateri prijavljeni možje imeli »precej borbe s svojimi polovicami«, medtem ko so druge žene spodbujale može, naj gredo na pot, vendar so jih pospremile z rutinskim nasvetom, naj ne gledajo prevec v kozarec.13 Podobno se je godilo tudi romari-cam, ker za vse može le ni bilo samo po sebi razumljivo, da jih žene zapustijo za tri tedne. Tudi z vidika odnosov znotraj družine, med sorodniki in prijatelji je to romanje prineslo neke nove momente, s katerimi se do takrat še niso soocili. V nacrtu je bilo, da gre na pot okoli 540 romarjev, in do 15. julija se jih je prijavilo že prek štiristo. Potrebno je bilo še malo propagande in spodbudnih besed in do konca avgusta je bila dosežena pricakovana številka. Koliko je bilo v resnici vseh romarjev, ne bomo nikoli zvedeli, saj je uradna objava z naslovom Imenik romarjev v sveto deželo koncala seznam s številko 536, ceprav vemo, da je župnik Tomaž Rožnik nosil številko 537. Kalan je zapisal, da so se ljudje prijavljali, odjavljali in spet prijavljali. Po koncanem romanju je objavil podatek, da je bilo na romanju 283 žensk in 258 moških – vseh skupaj torej 541. Menim, da ne bomo dalec od resnice, ce se držimo številke, ki je omenje­na na spominski tabli v avstrijskem hospicu: 540 (sl. 94).14 Organizacijski odbor je zadnji mesec delal noc in dan, saj so za vsakega romarja pripravili poseben svilen trak s številko in simbolom Svete dežele – središcnim križem, obdanim s štirimi manjšimi križi. Vsak romar je dobil tudi plocevi­nasto cutarico in knjigo Jeruzalemski romar z uvodnim prakticnim nasvetom: »Predno gremo od doma, je treba poskrbeti za red v svoji duši, svoji hiši in tudi v svoji – torbi.« Sledila so natancna navodila za prtljago in za obnašanje na ladji ter popis celotne poti od Trsta do Ain Karema.15 Publikaciji sta bila priložena zemljevid poti in seznam vseh romarjev.16 Slovenci so imeli do leta 1910 na razpolago kar nekaj literature o Sveti deželi. Že sredi 19. stoletja se je veliko pisalo o biblicnih krajih v Egiptu in Palestini, predvsem po zaslugi misijonarjev, ki so potovali v Egipt in nato še dalje v južni Sudan, kjer so bile misijonske postaje, ki jih je vodil dr. Ignacij Knoblehar.17 Prvi potopis po Sveti deželi, izdan v knjižni obliki, je pripravil Mihael Vernč leta 1859, po dolgem casovnem presledku pa je sledil potopis Luke Jerana (1872) in Franciška Lampeta (1893).18 Za potovanje v Palestino je bil dolgo casa izhodišce Egipt. Tudi trije Slovenci, ki so se udeležili t. i. prvega splošnega avstrijskega jubilejnega romanja v Sveto deželo leta 1898, so iz Trsta odpluli najprej v Egipt. Skupina, ki je štela 144 romarjev, je obiskala svetopisemske kraje, nato pa iz Port Saida odplula v Jafo. Leto dni kasneje je duhovnik in profesor Jožef Zidanšek objavil knjigo z naslo­vom Jeruzalemsko romanje.19 Leta 1907 je duhovnik dr. Josip Marinko s prija­teljem odšel v Palestino in opravil podobno pot, kot so jo nacrtovali za veliko slovensko romanje.20 Zato je Marinko zacel že marca 1910 v Dolenjskih novi­cah objavljati natancen opis potovanja, obogaten s sprošcenimi komentarji in lastnimi doživetji. V besedilu nagovarja in spodbuja rojake, naj se opogumijo in podajo na pot, vendar je zelo realen in se ne izogiba omembam naporov in težav, s katerimi se je sreceval. Kratke spomine na svoje jeruzalemsko romanje je v januarju 1910 objavil tudi duhovnik Franc Šegula.21 Romarji so dobili tudi informacije o listinah, castnih križih in razlicnih spo­minkih, kot so rožni venci, križci, podobice.22 Ti predmeti so dobili še po­seben pomen, ce so bili položeni na svete kraje. Predvsem v cerkvi Božjega groba ljudje še danes polagajo spominke na veliko plošco, ki zaznamuje kraj maziljenja Jezusovega trupla. V knjigi so natisnili tudi navodila za duhovni­ke, molitve in slovenske nabožne pesmi. Šegula je imel kot clan organizacij­skega odbora veliko dela z odgovori na številna vprašanja, ljudi pa je najbolj zanimalo, kaj bodo jedli. Tudi glede obleke je bilo potrebnih veliko pojasnil. Kar nekaj casa je porabil za prepricevanje skupine vztrajnih deklet, ki so prišle na dan z idejo, da bi v deviških belih oblacili prenašale Marijin kip po jeruzalemskih ulicah. Z veliko mero potrpljenja je moral odlocno zavrniti »bele device« in jim razložiti, da je bela barva med domacini v Sveti deželi simbol smrti in žalovanja. Iz organizacijske pisarne je prišlo še eno navodilo: vsi moški naj si pustijo rasti brado, saj so bradati možje na Orientu zelo spoštovani. Ta nasvet le za kne­zoškofa in njegovo spremstvo ni prišel v poštev. Šegula je celo izrazil željo, da naj se mu javi mož, ki bo imel »Aronovo brado« in bo zato lahko v procesiji nosil romarsko zastavo. Možje so nasvet vzeli zelo resno in na predvecer od­hoda so Ljubljancani zacudeno gledali, kako se ulice v središcu mesta polnijo z bradaci.23 Med množico romarjev je bil tudi že omenjeni Peter Naglic, šcetkarski mojster iz Šmarce. Ne prevec bradat, zato pa edini, ki je na dolgo pot vzel s seboj fo­toaparat. Fotografirati je zacel že v Trstu, potem je sledilo dokumentiranje ce­lotnega potovanja do Jafe, Jeruzalema, vse do Mrtvega morja in nato še nazaj do Ljubljane. V celotnem arhivu je danes ohranjenih 197 posnetkov (negativi iz nitratnega filma, slike na steklo). Naredil je veliko portretov in preslikav skupinskih slik, da jih je v domovini lahko prodajal. Verjetno je obiskal vse svete kraje po romarskem programu, proti doplacilu pa je šel tudi na izlet do Jordana in Mrtvega morja. Ni pa jasno, ali je šel tudi v Betlehem. Med nje­govimi slikami ni niti enega posnetka cerkve Jezusovega rojstva. Ce bi šel tja, bi jo zagotovo fotografiral. Tako pa je iz Jeruzalema poslal razglednico z moti­vom kapele, v kateri so bile Jezusove jasli. V Naglicevem arhivu je ohranjenih nekaj preslikav posnetkov Betlehema iz slikovne monografije Album Terrae Sanctae.24 Naglic je preslikave potreboval za predavanja, in ker je iz knjige pre­slikal Betlehem, je zelo verjetno, da ga ni obiskal ali pa iz neznanega vzroka ni fotografiral. Glede na njegovo fotografsko predanost je slednje manj verjetno. V deželi vecjega sonca Posadka ladje Tirol je imela dobre izkušnje z romarji (sl. 1-6).25 Toda kljub iz­kušenosti kapitana in posadke je morje zahtevalo svoj davek. Vecina romarjev je bila prvic na ladji in prvic v življenju so se srecali z nenavadnim pozibava­jocim pojavom, ki so ga najprej cutili v glavi, potem še v želodcu in kmalu zatem so se s palube odprle salve bruhanja na vse strani neba. Vsaj polovica jih je hudo trpela, nekateri so bili imuni na morsko bolezen, tretji pa so se znašli z lastnim zdravilom: nic se ne boj, veckrat kaj popij in pojej, ulezi se na hrbet in globoko dihaj, bodi dobre volje in se norcuj, telo pa popolnoma prepusti zibanju ladje in si misli: »Kamor greš ti, grem tudi jaz.«26 Morska bolezen je olajšala delo varuhom morale, saj ni bilo enostavno nadzira-ti takšne množice moških in žensk. Knezoškof je v dnevnik zapisal: »… moral sem paziti, da se v neopreznosti niso moški in ženske prevec med seboj pome­šali.«27 Budnemu ocesu eminence je asistiralo še osemdeset duhovnikov in tri usmiljenke. No, skrb je bila odvec, nic nespodobnega se ni zgodilo, saj so bili ljudje v casu celotnega potovanja neverjetno disciplinirani. Zadnje jutro na ladji, v sredo, 7. septembra, je prineslo drugo svetlobo, ozracje je dobilo orientalski pridih in vsi na palubi so se zacudeno zagledali v vzhaja­joce sonce, ki je bilo po njihovem mnenju vecje od tistega, ki se prebuja nad slovenskimi vrhovi.28 Ob 7. uri se je ladja zasidrala nedalec stran od obale mesta Jafa. Okoli ladje se je v trenutku znašlo polno colnov in glasni veslaci so se pripravljali za prevzem zahtevnega tovora (sl. 7). Z zibajoce ladje so se romarji po premicnem stopnišcu pocasi spušcali proti morski gladini in na za­dnji stopnici so se tako moški kot ženske, vsi otrdeli od strahu, prepustili usodi in padli v objem arabskim mornarjem. Profesor Francišek Kovacic je ta prizor lepo opisal: » Noben plesalec ne prime plesalke tako nežno, kakor ti ogoreli in crni sinovi arabski nas bledolicne Evropejce.«29 Domacini so vešce obvladali svoj posel in brez najmanjše nezgode so brezhibno spravili na obalo vseh 540 romarjev z vso prtljago vred. Ko so po petih dneh spet stali na trdih tleh, se je romarska množica najprej odpravila v franciškansko cerkev, da so darovali zahvalno mašo za srecno pot. Sledil je obed v razlicnih hotelih, nato pa so se ponovno zbrali in odšli na že­lezniško postajo. Tam sta jih je pricakala avstrijski konzul Ludwig von Zepha­rovich in prelat dr. Martin Ehrlich, ravnatelj avstrijskega hospica (gostišca) v Jeruzalemu. Slednji je bil koroški Slovenec in brat znanega antropologa in teologa dr. Lamberta Ehrlicha.30 Nekateri so medtem že dobili priložnost, da osvojijo prvo arabsko besedo, ki jo je kasneje vecina romarjev zelo dobro spo­znala in si jo verjetno zapomnila do konca svojih dni. »Bakšiš, bakšiš,« je od­mevalo okoli postaje, medtem ko so cakali na vlak. Brez bakšiša, ki je pomenil nekaj takšnega kot prostovoljni dar, so se stvari lahko zelo pocasi odvijale ali pa se sploh nic ni zgodilo. Romarji so imeli pred seboj še veliko priložnosti, da spoznavajo navade drugacnega sveta. Za zacetek pa so se morali spraviti na vlak. Rezervirani sta bili dve vlakovni kompoziciji in okoli 14. ure je prvi vlak odpeljal proti Jeruzalemu. Vozili so se skozi Saronsko ravnino mimo kraja Lide, kjer naj bi bil rojen in pokopan sv. Jurij, sloviti zmagovalec nad peklen-skim zmajem. Da je ta kraj res nekaj posebnega, govori tudi legenda o zadnjem spopadu med Jezusom in Antikristom. Tam naj bi se udarila dva vecna rivala in Antikrist naj bi podlegel v strašnih mukah …31 Vlak je peljal naprej proti mestu Ramla, kjer je bil nekoc kraj Arimateja, dom Jožefa Arimatejskega, ki se je pri Pilatu pogajal za Jezusovo truplo in ga poko-pal v svoji grobnici. Na enem od postankov je potnike presenetil nenavaden dogodek: ob vlaku je hodil fantic in v razlocni slovenšcini nagovarjal romarje, naj pri njem kupijo grozdje. In koncno, po treh urah vožnje pogled na Oljsko goro, na Sion in za mogocnim obzidjem, na skrivnostno zakrito mesto vseh mest – Jeruzalem. Na železniški postaji so se romarji razdelili v pet skupin in v dolgi procesiji odšli proti mestu (sl. 8). Na celu je plapolala romarska zastava z Marijino podobo in jeruzalemskim križem. Zastavo je ponosno nesel Josip Lipša iz Sve­tega Križa na Murskem polju, ob njem pa so še bolj ponosno stopali trije ha-vazi, turški cuvaji s pripasano ukrivljeno sabljo in z masivno palico v desnici (sl. 9). Takšne palice s kovinskim odebeljenim zvoncastim zakljuckom še zdaj uporabljajo varuhi cerkve Božjega groba in z udarjanjem po cerkvenem tlaku ustvarjajo srhljivo zamolkel zvok, ki napoveduje, da se bo nekaj zgodilo. Veliki Marijin kip so na posebni nosilnici nesli štirje mladenici iz Trsta (sl. 11). Procesija se je pocasi vzpenjala po vijugasti cesti na pobocju pod mestnim obzidjem (sl. 10; 12). Slovesne nabožne slovenske pesmi so zadonele iz sto­terih grl in od vsepovsod so zaceli prihajati radovedneži, da bi opazovali ve-licasten sprevod. Impresivni povorki v cast so na Sionu benediktinci pognali zvonove in doneci zvok se je razlegal po Cedronski in Hinonski dolini. To je bil pravi misterij custev, ki se je stopnjeval z vsakim korakom. Ljudje, ki so svojo pobožnost gojili od otroštva dalje pod okriljem domace župnije in so Sveto deželo poznali iz bežnih utrinkov duhovnikovih pridig s prižnice, so zdaj zrli v resnicnost najsvetejšega mesta. Verjetno vecina do tega romanja nikoli ni zapustila domacega kraja, potem pa so nenadoma stali na pragu Jafskih vrat in že cez nekaj metrov je prišel trenutek, ki jih je zagotovo spre­mljal do konca življenja. Prispeli so do cerkve Božjega groba (sl. 13). Pocasi so vstopili v temacno in od svec zamegljeno notranjost, in ko se je razburje­nost umirila in se je oko navadilo na motno svetlobo, so polagoma spoznali, da Sveto pismo lahko zaprejo, saj na tem kraju zaživijo tisti biblicni prizori, ki so za vedno spremenili cloveško civilizacijo. Okamenele sledi evangelijev Romarje je ob božjem grobu pozdravil slovenski franciškan p. Benigen Snoj, ki je sicer deloval v Egiptu. Z njim je prišlo iz Kaira tudi nekaj Slovenk, zaposle­nih v Egiptu, ki so bile že takrat splošno znane kot aleksandrinke. Govorniku se je zahvalil duhovnik Kalan, nato pa je sledila sveta maša.32 Po koncani maši so utrujene romarje namestili v tri jeruzalemska gostišca: avstrijsko gostišce – I. skupina, v kateri je bil tudi Peter Naglic,33 franciškansko gostišce Casa nuova (Nova hiša) – II. in III. skupina, francosko gostišce asumpcionistov – IV. in V. skupina.34 V cetrtek, 8. septembra, je bil praznik Marijinega rojstva in osrednja slovesnost je potekala v cerkvi Božjega groba.35 Obred je vodil knezoškof Jeglic in vsi ro­marji so od njega prejeli tudi sveto obhajilo. Po maši je sledil ogled najsvetejših kotickov znotraj ogromne cerkve, ki je pod eno streho zajela zadnje trenutke Jezusovega življenja. Že takoj za glavnim vhodom se na desni strani dviguje v arhitekturo ujeta kamnita gmota, del biblicne vzpetine Golgota, znana tudi kot Kalvarija.36 Tu je 10. postaja križevega pota, ko Jezusu vzamejo oblacila, sledi 11. postaja, kjer ga pribijejo na križ, in na koncu je še kapela z oltarjem, pod katero je v odprtini skala, na kateri je bil postavljen križ. To je 12. postaja in konec Jezusovega zemeljskega življenja. Blizu je še oltar, ki zaznamuje pro-stor, kjer je sedela Marija, ko so ji v narocje položili mrtvega sina. Zadnja, 14. postaja, je koncna in – zacasna. Pod veliko samostojno kapelo znotraj cerkve se nahaja grob, v katerega so dali Jezusa. Tam ni ostal dolgo, saj je že tretji dan ponovno oživel. Kapela z grobnico je hkrati tudi kapela Jezusovega vstajenja od mrtvih. Obisk znamenite cerkve je trajal dovolj casa, da je mladi fotograf Naglic nare­dil nekaj izjemnih posnetkov (sl. 14–20). Fotografiranje je bilo zahtevno, saj je bila zaradi slabe luci potrebna dolga osvetlitev. Tudi ljudje so morali obmiro­vati in potrpežljivo statirati, še posebej pri kapeli Božjega groba in pri kamnu, kjer so mazilili Jezusovo truplo. Slike so glede na ekstremne okolišcine zares fantasticno uspele.37 Za marsikoga je obisk Svete dežele pomenil tudi prvo srecanje z islamsko in judovsko vero, predvsem pa z drugacnim ljudmi, z njihovo kulturo in vsak­danjimi navadami. Ceprav so bili romarji že pouceni o glavnih lastnostih obeh religij, je bila konkretna izkušnja vseeno nekaj drugega. V Jeruzalemu so obiskali najsvetejše muslimansko svetišce – Omarjevo mošejo (sl. 41).38 To je za Meko in Medino tretje najpomembnejše sveto mesto. Mošeja stoji na Tempeljskem gricu oziroma na plošcadi nekdanjega Salomonovega svetišca iz 10. stol. pr. Kr. V svetišcu je bilo tudi t. i. bivališce pravega Boga – skrinja zaveze, ki je za vedno izginila, ko so Jeruzalem leta 586 zavzeli Babilonci in tempelj porušili. Herod Veliki je dal v 1. stol. pr. Kr. zgraditi monumentalno svetišce, ki so ga Rimljani spektakularno in dobesedno izbrisali s površine Tempelj­skega grica.39 Na plošcad se je nekoc vstopalo skozi sedem vrat. Med njimi so zelo zanimiva t. i. Zlata vrata, skozi katera je na oslicku slovesno prijahal tudi Jezus. Kasneje se je pojavila legenda, da bo skozi ista vrata prišel kršcanski Mesija in zavladal nad mestom. Da se to ne bi zgodilo, so muslimani vrata zazidali (sl. 85).40 Omarjeva mošeja je v resnici stavba, ki so jo na tempeljski plošcadi v 7. sto­letju postavili muslimani, da so zašcitili kamniti monolit.41 Zato se slovita mošeja imenuje tudi Kupola na skali. Na tej skali so že Judje imeli žrtvenik za žgalne daritve, ker naj bi na isti skali Abraham daroval sina Izaka. Muslimani pa verujejo, da je to kraj, od koder je Mohamed odšel v nebo, kar potrjuje od-tis njegovega stopala na skalni površini. Velikansko kamnito gmoto obdajajo podzemni prostori in po prepricanju nekaterih vernikov naj bi skala lebdela v zraku.42 Mošeja ima zanimivo zasnovo in v arhitekturnih elementih kaže veli­ko podobnosti z Dioklecijanovim mavzolejem v Splitu.43 Romarji so si nato v bližini ogledali še mošejo El-Aksa, ki je bila prvotno kr-šcanska cerkev iz obdobja Justinijana. Vsi so bili prevzeti od njenih dimenzij in številnih stebrov, ki krasijo notranjost. Vedeli so, da je v mošeji tudi ka-men z vidnim odtisom Jezusovega levega stopala, ki spada k tistemu iz kapele Vnebohoda. Zaradi molitvenega obreda te nenavadne relikvije niso videli. V podzemlju pod tempeljskim trgom so si ogledali še t. i. Salomonove hleve – velikanske prostore z locnimi oboki, ki nimajo nic skupnega s Salomonom in za katere ni jasno, kaj je bil njihov prvotni namen.44 Obisk naslednje lokacije je bil nujen, saj so o fenomenu tamkajšnjega spo­menika že marsikaj slišali. To je še danes svetovno znani Zid žalovanja, ob katerem Judje z molitvami in žalostinkami ohranjajo spomin na zgodovinski trenutek, ko so leta 70 Rimljani dokoncno zapecatili njihovo usodo.45 Na ar­hitekturno mojstrovino velikega svetišca iz Herodove dobe spominja samo še okoli 30 metrov dolg podporni zid tempeljske plošcadi (sl. 33). Romarji niso vsi hkrati obiskovali svetih krajev, ampak so se zvrstili po sku­pinah glede na dnevni program. V petek, 9. septembra, so skupine opravile križev pot (sl. 24–25). Zacelo se je z mašo v cerkvi, ki stoji na kraju, kjer naj bi bil Jezus bican.46 Nasproti je nekoc stala utrdba Antonija, ki jo je Herod Veliki poimenoval po rimskem generalu Marku Antoniju, znanem ljubimcu egipcanske kraljice Kleopatre. V utrdbi je bil sedež štaba in rezidenca prefek­ta Poncija Pilata, ki je vodil rimsko provinco Judejo. Na notranjem dvorišcu utrdbe so se odvijali prizori, preden je Pilat izrekel Jezusu obsodbo. Leta 1910 je tam stala turška vojašnica. Romarji so nadaljevali proti Štefanovim vratom. Blizu je bila oznaka za 2. postajo, kjer so Jezusu nadeli lesen križ. Za romarje je še zdaj zanimiva 5. postaja, saj je tam na fasadi cerkvice vzidana skala, na kate­ro se je naslonil izmuceni Jezus.47 Na tem mestu so mu vojaki dodelili Simona iz Cirene, da mu je pomagal nositi križ (sl. 89). Na 6. postaji je znamenje v spomin na socutno Veroniko, ki je Jezusu ponudila prtic, na katerem se je nje­gova podoba za vedno ohranila (sl. 90). S pesmijo in molitvami so nadaljevali križev pot po ozkih ulicah še mimo treh postaj, nato pa so se spet znašli pred cerkvijo Božjega groba, kjer je zadnjih pet postaj.48 Naslednji dan, v soboto, so romarji zapustili mestno obzidje in se mimo ruske cerkve sv. Marije Magdalene odpravili proti Oljski gori (sl. 26; 28). Pot jih je vodila po Cedronski dolini ali po dolini Jozafat mimo zavetišca gobavcev do anticnega pokopališca z monumentalnimi grobnicami, ki so izklesane iz žive skale (sl. 29). Med njimi še posebno izstopa grobnica, ki nosi ime po Davido­vem sinu Absalomu, arabski domacini pa so jo poznali pod imenom faraonovo pokrivalo (Tantour Firaoun). V 12. stoletju se je uveljavilo prepricanje, da je spomenik povezan z odlomkom iz Svetega pisma, v katerem je omenjeno, da si je Absalom že za casa življenja dal postaviti spominski steber (sl. 96).49 V re-snici je grobnica iz 1. stol. pr. Kr., njen lastnik pa je neznan. Sledil je ogled votline, v kateri se je Jezus pogosto zadrževal z ucenci. Tam je bil tudi v casu najhujše stiske, ko je slutil bližino smrti. Medtem ko je on trpel, so apostoli spali na skali v neposredni bližini (sl. 27). Nato so romarji šli do cerkve Marijinega groba in se takoj za vhodom spustili globoko v podzemlje. Spodaj je bil slabo razsvetljen temacen prostor z oltarjem, ki je prekrival ostan­ke kamnitega sarkofaga, v katerega naj bi položili Marijino truplo (sl. 23). Po ogledu so se romarji ohladili v senci starodavnih oljk na vrtu Getsemani. Sem je prišel Jezus tudi takrat, ko so se mu že iztekali zadnji trenutki svobode. Na vrtnem zidu so romarjem pokazali kamen, ki je oznaceval mesto, kjer je Judež s poljubom izdal svojega ucitelja. V Omarjevi mošeji je odtis noge Mohame­da, ko je odšel v nebo, v majhni kapeli na Oljski gori pa so si romarji na tleh ogledali obzidano skalo z odtisom Jezusovega desnega stopala (sl. 83-84).50 Da ne bi prišlo do zmotnega prepricanja, da se je Jezus v nebo odrinil z desno nogo, je treba omeniti, da so odtis levega stopala že v srednjem veku odnesli v mošejo El-Aksa.51 Nossinan gijigong ebiian Za Slovence je bil posebno doživetje obisk samostana karmelicank s cerkvijo, ki jo je krasila molitev ocenaš v razlicnih svetovnih jezikih. Po lokalnem izro-cilu naj bi Jezus na tem mestu svoje ucence naucil moliti ocenaš. Romarji so s seboj pripeljali slovenski zapis molitve na posebnih keramicnih plošcicah, toda dragoceni tovor je pomotoma ostal na ladji. Kasneje so plošcice s sloven-skim besedilom vzidali na prestižno mesto.52 Ko vstopimo v cerkev, je takoj ob vratih na levi strani slovenski ocenaš, na desni strani pa je ocipvejski Nossinan gijigong ebiian (sl. 92). To ni nakljucje! V jezik Ocipvejcev, severnoameriških ljudstev ob Velikih jezerih, je znamenito molitev prevedel slovenski misijonar Friderik Irenej Baraga.53 Med spustom z Oljske gore so si ogledali še cerkev sv. Ane, ki stoji na kraju, kjer naj bi se rodila Marija. Potem je sledil vzpon na Sion (sl. 21). Tam so že potekale priprave na veliki dogodek, ki so ga vsi nestrpno pricakovali: prvic v zgodovini bo na Sionu, v mogocnem Marijinem svetišcu na obrobju Jeru­zalema, novo mašo pel slovenski duhovnik. Cerkev, znana pod imenom Dor­mitio, je posvecena Marijini smrti oz. njenemu »zaspanju«, saj božja mati ne more umreti. Ceprav se je njeno bivanje na zemlji koncalo in so jo celo poko­pali, je bila po smrti vzeta v nebo. Marijino vnebovzetje naj bi se po eni razlagi zgodilo v Jeruzalemu, drugo izrocilo pa ga povezuje z anticnim mestom Efez. Marija naj bi v hribovitem zaledju maloazijskega pristaniškega mesta preživela zadnja leta življenja v družbi apostola Janeza Evangelista. Dormitio, mogocna stavba, zgrajena v klasicnem nemškem tevtonskem duhu, je postavljena na temelje bizantinske cerkve z zacetka 5. stoletja.54 V nedeljo zjutraj, 11. septembra, je v slovesni podobi pricakala slovenskega novomašni­ka Franciška Šmita iz Ribnega pri Bledu. Pridigo je v cast mlademu duhovni­ku pripravil organizator romanja Kalan in v njej izpostavil, da darovanje nove maše poteka le nekaj metrov proc od kraja, kjer je Jezus z dvanajstimi apostoli opravil zakrament evharistije, posvetitev kruha in vina. Kalan se je v pridigi spomnil še na enega slavljenca, ki je pred oltarjem sedel na castnem tronu, obdan s svojo asistenco. Ljubljanski knezoškof Jeglic je namrec na isti dan pra­znoval trinajsto obletnico škofovskega posvecenja.55 Cerkev je bila napolnjena do zadnjega koticka in mladi Naglic je s fotoaparatom ostal zunaj (sl. 22). Še en dogodek se je zgodil brez njega in zato nimamo nobene ohranjene slike. V cerkvi Božjega groba so slovesno opravili starodaven obred, ki je oživljal spomin na dobo križarjev. Med viteze Božjega groba je bil castno sprejet Jurij Šenk, veleposestnik z Jezerskega (sl. 63-64).56 Izjemni naziv si je pridobil zaradi ugleda in podpore slovenski cerkvi. Placati je moral tudi ustrezno clanarino kot donacijo za potrebe cerkve Božjega groba v Jeruzalemu v višini 3000 kron.57 Škof Jeglic je bil zagotovo seznanjen s tem dogodkom in ga je verjetno mo­ral odobriti. Osebno pa se ga ni udeležil in tudi v svojem dnevniku ga ne omenja. Ceremonijo je vodil patriarhov namestnik, pomožni škof Luigi Pi-ccardo. Podrobnega opisa nimamo, Kalan je v Bogoljubu samo omenil, da so pri obredu uporabili mec Godefroya de Bouillonskega, jeruzalemskega kralja in vodje prvega križarskega pohoda leta 1099. Z mecem se je škof dotaknil Jurija Šenka in ga s tem simbolicnim dejanjem imenoval za clana viteškega reda. Škofu je pri obredu pomagal duhovnik Franc Šenk, sin novega viteza (sl. 66).58 Cudež ob Mrtvem morju Za dodatno placilo je bilo možno odpotovati do Mrtvega morja in 170 romar­jev se je v ponedeljek zjutraj s 44 kocijami odpeljalo iz Jeruzalema. Že kmalu so na južni strani Oljske gore naredili krajši postanek in si v vasi Betanija ogledali t. i. Lazarjev grob (sl. 47).59 Štiri ure je trajal strmi spust v tektonski jarek 423 metrov pod morjem, kjer se v globocinah zemlje arabska plošca stika z afriško. Iz ohranjenih zapisov je razvidno, da je vožnja s kocijami spominjala na filmske prizore o ameriškem divjem Zahodu. Ena kocija se je prevrnila, druga je obvisela nad prepadom, ostale pa so v razmajanem stanju romarje srecno pripeljale na cilj. V Jerihi so se ustavili za kosilo, vendar s hrano niso bili zadovoljni, še posebno ne z ovcjim in kameljim mesom. Vino je bilo vna­prej placano, vendar so ga prebrisani domacini pustili na soncu, da je skoraj zavrelo. Zato pa so imeli posebej pripravljeno ohlajeno pivo, seveda za primerno doplacilo. Po kosilu so romarji pocivali nedalec od ruševin starodavnega naselja, toda bili so prevec izmuceni, da bi si jih šli skupaj ogledat (sl. 105). Ob treh so posedli po kocijah in nadaljevali pot skozi drhtece krajinske podobe, ki jih je ustvarjala fatamorgana. Kocijaži so neusmiljeno gonili konjsko vprego proti sencni zeleni dolini in ob petih so se znašli na bregu najbolj znane svetopisem­ske reke Jordan. Egiptovski Nil je v košari pred oblicje kraljeve princese napla­vil dojencka, ki so mu dali ime Mojzes. In prav Mojzes je Izraelce odpeljal iz Egipta v obljubljeno deželo, ki jo je lahko uzrl samo z gore Nebo. Njegov po­gled je še zaobjel dolino Jordana in vso deželo, ki jo je Bog namenil Izraelovim rodovom, potem pa je umrl v starosti 120 let. Božja prerokba se je uresnicila: »Kajti videl boš pred seboj deželo, vanjo pa ne boš vstopil.«60 Minila so stoletja in na bregu Jordana se je znašel clovek, zaradi katerega so tudi slovenski romarji prispeli tja: »Tedaj je prišel Jezus iz Galileje k Jordanu do Janeza, da bi se mu dal krstiti.«61 Nekaj romarjev se je po reki zapeljalo s colnom, nekaj jih je pogumno zakorakalo v vodo, eden bi kmalu utonil, drugi pa so na bregu modrovali in se zgražali nad umazanim in blatnim oblicjem svetopisemske reke (sl. 50). Jezus je prejel sveti krst in bil deležen božjega razodetja, saj je izpod neba zadonelo: »Ta je moj ljubljeni Sin, nad katerim imam veselje.«62 Zanimanje za Božjega sina je takoj po krstu pokazal tudi hudic in ga hotel z mamlji­vimi ponudbami speljati v skušnjavo. Srecanje z gospodarjem zla naj bi se odvijalo v pušcavskem predelu nad hribovjem Jerihe. Še vedno je v spomin na ta dogodek v prepadnih stenah postavljen samostan pušcavskih asketov (sl. 104). Jordan je romarje malo razocaral, vecje navdušenje pa je prinesel naslednji postanek: Mrtvo morje! Veselje je bilo res popolno, toda ne zaradi naravnega fenomena, ki ga pozna ves svet, ampak zaradi Slovenca, ki je v edini koci ob Mrtvem morju obiskovalcem prodajal sadje in – hladno pivo! Kdor prej ni verjel v cudeže, je zdaj zagotovo priznal, da obstajajo.63 Cudna vodna gmota je sprva vzbujala negotov obcutek, hkrati pa je imela vabljiv car, ki so se mu nekateri pogumni fantje in možje z veseljem prepustili, ženske pa so radoživo cofotanje dostojno spremljale med sprehajanjem po obali (sl. 51–52). Cas jih je vse bolj preganjal, saj so se morali pred vecerom vrniti v Jeriho. Noc je bila zelo kratka in zelo hrupna. Muslimansko prebivalstvo je burno praznovalo ramadan in romarji skoraj niso zatisnili ocesa, ko so se morali že ob treh zjutraj zbrati pred svojimi kocijami. Ob tem so jim pomagali arabski vozniki, ki so si brez težav zapomnili imena potnikov (!) in se naucili celo ne­kaj slovenskih stavkov. Iz globokega tektonskega jarka, v katerem leži Mrtvo morje, se je zacela mukotrpna vožnja proti Jeruzalemu. Na strmem gorskem pobocju so se nekatere kocije ustavile, saj utrujeni konji niso zmogli vzpona. Potniki so bili prisiljeni zapustiti vozove in pot nadaljevati peš. Vmes so se kocijaži sporekli z vodici mimoidoce karavane kamel in zaslišalo se je pokanje pušk. Vrvež je kmalu minil brez žrtev, vroca kri se je ohladila, le nekaj kocij je odpeljalo v neznano in par Slovencev je ostalo sredi pušcave. Neverjetna fizic­na sposobnost in mocna volja sta jim bili edino upanje, da pridejo živi nazaj v Jeruzalem. Po neprespani noci in po sedmih urah pešacenja so zagledali jeruza­lemsko obzidje. Vsi romarji so se oddahnili, ko so videli, da nihce ne manjka. Napol mrtvi pešaki so si bili enotni, da v Sveto deželo še pridejo, k Mrtvemu morju pa nikoli vec! Adonis, Janez in Jezus Izlet v Ain Karem je bil bolj prijazen. Nobene pušcave, le prijetno ozelenelo hribovje, s položnimi pobocji, na katerih so se odvijali dogodki tik pred Jezu­sovim rojstvom. Tja je prišla noseca Marija in se zaupala svoji prav tako noseci sorodnici Elizabeti.64 Srecanje dveh nosecnic zaznamuje sredi pobocja zgrajena cerkev Marijinega obiskanja (sl. 53; 98). Elizabeta je rodila prva in sinu dala ime Janez. Na mestu njegovega rojstva stoji cerkev sv. Janeza Krstnika (sl. 97). Najstarejši del kršcanske arhitekture je iz 4. stoletja. Toda na tem kraju so v votlini Janezovega rojstva že v predkršcanskem obdobju castili kult Venere in Adonisa (sl. 55). Ceprav tradicija svetega mesta sega v prazgodovino, je treba transformacijo poganskega kulta v kršcanskega razumeti v kratki in nazorni misli, ki so jo na informativni prospekt zapisali v samostanu sv. Janeza Krstni­ka: »Vsak od teh elementov sicer neposredno nima nic skupnega s sv. Janezom Krstnikom, so pa pricevalci dolge kultne tradicije na ozemlju Judeje.«65 Podobna situacija je v Betlehemu.66 Kot pravi sv. Hieronim, so tam nekoc peli žalostinke v cast Adonisu, danes v podzemni votlini pod mogocno cerkvijo iz Justinijanove dobe pa odmeva Sveta noc. Ne glede na turbulence cloveške zgodovine je svetost prostora stalnica, ki se v bistvu ne spreminja. Sveta dežela je lep dokaz, kako se lahko razlicne veroizpovedi prepletajo na istih svetih krajih. To so romarji leta 1910 ves cas opazovali v Jeruzalemu in zgodba se je ponovila v Betlehemu. Z velikimi pricakovanji so obiskali znamenito sveto­pisemsko mesto, mesto, kjer se je vse skupaj zacelo (sl. 106-111). Zgodbo o Jezusovem rojstvu so zelo dobro poznali zaradi božicnega praznovanja. Vendar takrat niso prepevali Svete noci pred domacimi lesenimi in glinenimi jasli­cami, temvec so zrli v lesketajoco srebrno zvezdo, ki pod oltarjem v votlini Jezusovega rojstva prinaša novico vsemu svetu: tu se je zgodilo!67 V petek, 16. septembra, se je bivanje v Sveti deželi bližalo koncu. V zgodnjih jutranjih urah so nekateri še obiskali cerkev Božjega groba, ob šestih pa so se iz Jeruzalema z vlakom odpeljali v Jafo. Ob desetih so bili že vsi vkrcani na ladji Tirol. No, ne vsi. Nekaj ljudi je nadaljevalo potovanje po Sveti deželi v spremstvu p. Benigna Snoja in se z njim odpravilo v Egipt. Dve romarici sta se v Jeruzalemu pridružili nunam, Janez Eberwein z Bleda pa se je odlocil, da si kupi posestvo in se ne vrne vec. Ceprav so ga med romanjem oropali, je imel pri sebi še dovolj denarja, da je kupil domacijo med Jeruzalemom in Betlehe­mom.68 Plovba je bila enako naporna, pluli so mimo istih otokov in obalnih mest, toda potniki na palubi niso bili vec isti ljudje. Domov so se vracali z novo izkušnjo, ki jim jo je dala vecplastna dimenzija romanja po Sveti deželi. Jože Žagar iz Stare Loke je bil s 24 leti med mlajšimi romarji, ko je v pismu staršem napisal: »Vse svoje življenje bom pomnil …«69 Sveta dežela po slovensko Kmalu po koncanem romanju v Sveto deželo so se zvrstili številni opisi poto­vanja po razlicnih casopisih.70 Organizirana so bila številna javna predavanja in eno vecjih je bilo tudi v Ljubljani, kjer je Naglic prispeval 43 slik. Casopis Slovenec je v kratki novici povzel: »Niso sicer barvane, pa osvetljujejo sv. kraje še bolje od prvotnih; zlasti pa dajejo vec življenja, ker so res vzete iz življenja. Tako predavanje je v resnici kakor zelo poucno tako tudi najboljša nedeljsko--popoldanska zabava. Poslušalci so se, kljub temu, da je trajalo predavanje dve uri, ves cas dobro zabavali. Posebno mnogo smeha je vzbudila zadnja slika, ko se je prikazal nekdo na oslu.«71 Nagliceve fotografije so spremljale romarska porocila v razlicnih revijah, predvsem v mesecniku Bogoljub. Z romanjem naj bi se krepila tudi narodna zavest, zato je profesor Kovacic jasno zapisal: »Nismo prišli v Jeruzalem kot pritiklina kakega drugega naroda, prišli smo kot narod slovenski, ne kot Kranjci ali Štajerci, ampak Slovenci.«72 Iz Kalanovega zapisa in iz Jeglicevega dnevnika je moc razbrati, da je bila pri­sotna želja, da bi takšno romanje še ponovili.73 To se ni zgodilo, bi pa spomin na veliko romanje še dolgo odmeval v slovenski zavesti, ce se ne bi štiri leta kasneje zgodila svetovna tragedija, ki je tudi na Slovenskem za vedno pustila krvave sledi. Glede romanja leta 1910 je zelo pomemben še en podatek: iz arhivskih virov je razvidno, da so posamezni duhovniki imeli vizijo, da bi tudi Slovenci v Sveti deželi pridobili lastniško pravico nad dolocenim ozemljem, na katerem bi lahko za zacetek zraslo versko središce z gostišcem za romarje, kasneje še samostojna cerkev, morda šola in še kaj.74 Ce je duhovnik Franc Šegula takrat še upal, da bi Slovenci dobili »košcek Svete dežele«, smo danes lahko zelo zadovoljni, da imamo v Ljubljani Komisariat za Sveto deželo in franciškana p. Petra Lavriha, izvrstnega poznavalca biblicnih krajev, ki s sodelavci že vrsto let prizadevno organizira romanja po Izraelu.75 Letos sem se pridružil skupini romarjev in pod Lavrihovim strokovnim vodstvom sledil geografiji Svetega pisma Stare in Nove zaveze. Toda moja pot v Sveto deželo se je zacela že leto prej. Med branjem casopisa Družina sem naletel na clanek o Petru Naglicu in njegovem vsestranskem fo­tografskem opusu.76 Med drugim so bile omenjene fotografije iz Svete dežele. Takoj sem pisal avtorju prispevka Andreju Prazniku, ki me je prijazno usmeril do lastnika Naglicevega arhiva, in cez nekaj dni sem si že ogledoval originalne posnetke z romanja leta 1910. Dragocene slike so le del fototeke, ki vsebuje okoli 10.000 fotografij in negativov. Zasluge za ohranitev izjemne kulturne dedišcine ima Naglicev vnuk Matjaž Šporar. Njemu dolgujem zahvalo, da me je seznanil z življenjem in delom Petra Naglica in mi omogocil uporabo gra-diva za raziskavo o prvem slovenskem romanju v Sveto deželo. Iz pogovora s Šporarjem je bilo razvidno njegovo veliko spoštovanje do dedove zapušcine in mocna želja, da Naglicevo delo spozna širša javnost. Predlagal sem mu, da se poveže s Slovenskim etnografskim muzejem in se dogovori za digitalizacijo celotnega arhiva. Zdaj, ko sredi julija 2013 pišem te sklepne misli, je v doku­mentaciji omenjenega muzeja Nagliceva fototeka že popolnoma digitalizirana, v razstavni hiši pa je na ogled razstava z naslovom Od domacega praga do Jeru­zalema.77 V sklopu razstave je tudi kratka predstavitev romanja iz leta 1910. Publikacija, ki je pred vami, pa je del posebne fotografske razstave o tem do-Opombe godku. Gradivo za predstavitev sem pripravil v Muzeju kršcanstva na Sloven-skem, ki ima svoje prostore v cistercijanski opatiji v Sticni, kjer je zadnja leta življenja preživel tudi glavni pobudnik in duhovni vodja romanja knezoškof 1 Konstantin se je rodil leta 272 v mestu Nassius, današnji Niš v Srbiji. Umrl je v Nikomediji, Anton Bonaventura Jeglic. danes Izmit v Turciji, leta 337. 2 Ezk 8, 14. Citiranje iz Svetega pisma navajam iz sledece izdaje: »Sveto pismo Stare in Nove Peter Naglic, jeruzalemski romar s številko 50, se z edinstvenimi fotografijami zaveze – Slovenski standardni prevod (SSP)«, izdala Svetopisemska družba Slovenije v Ljubljani vraca med nas, kot da se njegovo romanje nadaljuje onkraj vecnosti. S slikami leta 1996. nas nagovarja in vabi, da se mu pridružimo. Vendar potovanje po Sveti deželi ni 3 MURPHY-O’CONNOR, J. 2008: 231. 4 obicajna pot, ker nobeno romanje ni nekaj obicajnega – to je sveto potovanje! Za celoten seznam krajev, ki jih omenja itinerar za slovensko ozemlje, glej: ŠAŠEL, J. 1975: 78. 5 ŠMITEK, Z. 2000: 120. 6 Mameluki so Sveti deželi vladali od leta 1291 do 1516, Otomani pa od leta 1516 do 1918. 7 Sulejman I. Velicastni (1494-1566). 8 Janez Evangelist Kalan (1868-1945). 9 JEGLIC, A. B. 1910: 65-66. 10 Anton Bonaventura Jeglic (1850-1937); Placid Fabiani (1846-1925) je bil leta 1910 provincial franciškanov. 11 Organizacijo romanja so do leta 1910 že dvakrat preložili. 12 FLORJANCIC, A. P. 2003: 221. 13 KALAN, J. E. 1910 b: 339. 14 KALAN, J. E. 1910 b: 337; KALAN, J. E. 1910 c: 15. 15 JERUZALEMSKI ROMAR 1910. 16 KALAN, J. E 1910 d. 17 Knoblehar je pred odhodom v Sudan prepotoval Sirijo in Palestino, v glavnem pa so misijonarji in Knobleharjevi sodelavci obiskali biblicne kraje v Kairu in bližnji okolici (FRELIH, M. 2009: 7, 10; sl. 9). 18 VERNČ, M. 1859; JERAN, L. 1872; LAMPE, F. 1893; Glej še: ŠMITEK, Z. 1986: 61-63. 19 ZIDANŠEK, J. 1899. 20 Josip Marinko (1848-1921). Za potopis glej: MARINKO, J. 1910 a - 1910 n / 1911 a - 1911 e. 21 ŠEGULA, F. S. 1910 a: 4-5. Za duhovne priprave na romanje je poskrbel Šegula, ki je že leta 1909 napisal t. i. Šmarnice z izborom meditativnih tekstov in ustreznih romarskih molitev (ŠEGULA, F. S. 1909). Franc Serafin Šegula (1860-1938), duhovnik in pisatelj. 22 KALAN, J. E. 1910 b: 338. 23 ŠEGULA, F. S. 1910 c: 195-197; KALAN, J. E. 1910 c: 371. 24 ALBUM 1910. 25 ŠEGULA, F. S. 1910 b: 68. 26 KOVACIC, F. 1910 b: 2. 27 Jeglic A. B.: Dnevnik 1910: 26. Tipkopis, Nadškofijski arhiv Ljubljana. 28 KOVACIC, F. 1910 b: 2. 29 KOVACIC, F. 1910 b: 2. 30 Lambert Ehrlich (1878-1942), profesor Primerjalnega veroslovja na Teološki fakulteti v Lju­bljani. 31 Zadnji veliki spopad med dobrim in zlim se bo odvijal v kraju Harmagedón (Armagedon). To naj bi bilo blizu kraja Megido v severnem delu Izraela. Dogodek spektakularno opisuje poseb-no poglavje v Svetem pismu z naslovom Razodetje (Apokalipsa). Napisal naj bi ga apostol Janez med bivanjem v neki votlini na otoku Patmos konec 1. stoletja. 32 KALAN, J. E. 1910 a: 321-324. 33 Avstrijski hospic je bil odprt 19. marca 1863. 34 Asumpcionisti izhajajo iz Francije in delujejo po pravilih sv. Avguština. Ustanovljeni so bili sredi 19. stoletja. 35 Splošno o cerkvi glej tudi ŠEGULA, F. S. 1910 e; KOVACIC, F. 1910 d: 1-2; BRIAND, J. 2010: 53-68. 36 HARRIS, R. L. 1995: 148-149. 37 Za primerjavo s fotografijami o Sveti deželi iz 19. stoletja glej: SUI, C. W. 2008. 38 KOVACIC, F. 1910 e: 1. 39 BRIAND, J. 2010: 96-101. 40 Prvotno so se vrata imenovala ‘Lepa vrata’. 41 KRANJC, S. 1980: 64-66. 42 KALAN, J. E. 1911 f: 198. 43 MURPHY-O’CONNOR, J. 2008: 94. 44 KOVACIC, F. 1910 e: 1.; MURPHY-O’CONNOR, J. 2008: 104. 45 KELLER, W. 2011: 348-355. 46 KELLER, W. 2011: 328-331. 47 KELLER, W. 2011: 328. 48 KOVACIC, F. 1910 f: 1-2. 49 2 Sam 18, 18. 50 KOVACIC, F. 1910 f: 2. 51 Romarji naj bi na Oljski gori leta 1910 gledali odtis levega stopala, novejši viri pa isti odtis pripisujejo desni nogi (GREGOREC, F. K. 1911e: 71. / MURPHY-O’CONNOR, J. 2008: 143). 52 GREGOREC, F. K. 1911 e: 70. 53 O Baragovem misijonskem delu ob Velikih jezerih glej: FRELIH, M. 2010. 54 Baziliko »Dormitio Beatae Mariae Virginis« so gradili Nemci in je bila posvecena 10. aprila 1910. Poleg je benediktinski samostan. 55 KALAN, J. E. 1910 a: 324-328; KOVACIC, F. 1910 g: 1. 56 Jurij Šenk (1850-1918). 57 Za kratek zgodovinski pregled o viteškem redu glej: ŠEGULA, F. S. 1910 f: 269-270. 58 KALAN, J. E. 1910 b: 343; MUROVEC, M. 2011: 15. Za podatke in gradivo v zvezi z Jurijem Šenkom se zahvaljujem njegovim sorodnikom z Zgornjega Jezerskega, še posebno Mimi Ogri­zek, družini Skuber s kmetije Makek in Miji Murovec. 59 KOVACIC, F. 1910 h: 1. 60 5 Mz 32, 52. 61 Mt 3, 13. 62 Mt 3, 17. 63 KOVACIC, F. 1910 i: 1. 64 Lk 1, 39-56. 65 Prospekt »Ain Karem: Church of the birth place of Saint John the Baptist«, izdal Convento di S. Giovanni Battista. 66 HARRIS, R. L. 1995: 140. 67 Pod oltarjem je srebrna zvezda z latinskim napisom: »Hic de Virgine Maria Jesus Christus natus est« (Tu je bil rojen Jezus Kristus iz Device Marije). 68 KALAN, J. E. 1911: 271. 69 FLORJANCIC, A. P. 2003: 226. 70 Najvec so objavili Kalan, Kovacic, Marinko; Glej še: GREGOREC, F. K. 1911 a-1911 i. Za novejša pregledna besedila o romanju glej predvsem: FLORJANCIC, A. P. 2003; LAVRIH, P. 2008; Isti 2009 a; Isti 2009 b. 71 Slovenec 38/259, 1910: 3. 72 KOVACIC, F. 1910 d: 1. 73 KALAN, J. E. 1910 b: 343; Jeglic A. B.: Dnevnik 1910: 27. Tipkopis, Nadškofijski arhiv Lju­bljana. 74 ŠEGULA, F. S. 1910 d: 226; Isti 1910 b: 68. 75 P. Peter Lavrih je ob božicu leta 2008 peljal stoto skupino romarjev v Sveto deželo. 76 PRAZNIK, A. 2012: 27. 77 Avtorji razstave Od domacega praga do Jeruzalema: Fotografski zapisi Petra Naglica 1883-1959: Matjaž Šporar, dr. Marko Frelih, mag. Andrej Dular, Miha Špicek. SLIKA 1: SLIKA 2: SLIKA 6: SLIKA 7: Trst – vkrcavanje na ladjo Tirol. Tržaški Slovenci se poslavljajo od romarjev. Napis na fotografiji: Kapitan in castniki na ladji Tirol. Jafa – potnike so z ladje premestili na colne in jih pripeljali v FIGURE 1: FIGURE 2: Naglic je s komentarji opremil tiste slike, ki jih je potreboval pristanišce. Trieste – the pilgrims embark on the Tirol. Slovenes from Trieste say farewell to the pilgrims. za javna predavanja. FIGURE 7: FIGURE 6: Jaffa – the travellers were transferred from the ship to boats The caption on the photo: The captain and officers of the ship and taken ashore. Tirol. Naglic added captions to the photos he needed for public lectures. SLIKA 3: Na levi strani sedi ljubljanski knezoškof Anton Bonaventura Jeglic, ki je bil glavni pobudnik in vodja romanja. FIGURE 3: Seated left, the Prince Bishop of Ljubljana Anton Bonaventura Jeglic, the main initiator SLIKA 8: and leader of the Železniška postaja v Jeruzalemu. pilgrimage. FIGURE 8: SLIKA 4: Jerusalem railway station. Na ladji je bilo osem improviziranih oltarjev. Marijin kip je bil privezan na ladijski dimnik. FIGURE 4: Eight makeshift altars on the ship: the statue of Mary is tied to the ship’s chimney. SLIKA 5: Na ladji je bilo dobro poskrbljeno za prehrano 540 potnikov. Na jedilniku so se med drugim SLIKA 9: znašli tudi trije voli, toda zaradi morske bolezni Jeruzalem – slovesno procesijo romarjev so ljudem ni bilo do jedace. spredaj spremljali trije havazi, oboroženi FIGURE 5: turški cuvaji. There was plenty of food for 540 passengers FIGURE 9: aboard the ship. There were even three oxen on Jerusalem – the procession of pilgrims was the menu, but because of the seasickness people headed by three havaz or armed Turkish did not care for food. guards. SLIKA 18: Jeruzalem – cerkev Božjega groba: v predprostoru pred Jezusovim grobom je Angelska kapela. Spredaj je v marmor vdelan kamen, na katerem je sedel angel, ki je naznanil Jezusovo vstajenje. FIGURE 18: Jerusalem – the church of the Holy Sepulchre: The Angel Chapel in the antechamber in front of Jesus’ grave. The angel who announced Jesus’ resurrection sat on a stone, now inset in the marble. SLIKA 19: Jeruzalem – cerkev Božjega groba: v kapeli sv. Helene je pod skalnim obokom prostor, kjer so našli Jezusov križ. [2013 - sl. 77] FIGURE 19: Jerusalem – the church of the Holy Sepulchre. The Chapel of St. Helen stands above a rocky vault, below which Jesus’ cross was found. [2013 - fig. 77] SLIKA 20: Jeruzalem – cerkev Božjega groba: oltar s kipom sv. Helene v njeni kapeli. [2013 - sl. 77] FIGURE 20: Jerusalem – the church of the Holy Sepulchre: The altar with the statue of St. Helen in the chapel dedicated to her. [2013 - fig. 77] SLIKA 21: Jeruzalem – cerkev Marijinega zaspanja (Dormitio) na Sionu. [2013 - sl. 78–79] FIGURE 21: Jerusalem – the church of Dormition (Dormitio) on Mt. Zion. [2013 - figs. 78–79] SLIKA 22: Jeruzalem – v nedeljo, 11. septembra 1910, je imel na Sionu novo mašo Francišek Šmit iz Ribnega pri Bledu. Cerkev Dormitio je bila premajhna za vse romarje. [2013 - sl. 78] FIGURE 22: Jerusalem – on Sunday, 11 September 1910, Francišek Šmit of Ribno near Bled celebrated his first mass on Mt. Zion. The Dormitio was too small for all the pilgrims. [2013 - fig. 78] SLIKA 23: Jeruzalem – cerkev Marijinega groba: oltarna konstrukcija prekriva marmorni sarkofag, v katerem je bila pokopana Marija. Na desni strani je dostop do sarkofaga. [2013 - sl. 80–82] FIGURE 23: Jerusalem – church of the Tomb of the Virgin Mary. The structure of the altar covers a marble sarcophagus, in which Mary was buried. Access to the sarcophagus is on the right. [2013 - figs. 80–82] SLIKA 26: Jeruzalem – Oljska gora: na pobocju je ruska cerkev sv. Marije Magdalene z znacilnimi cebulastimi zvoniki. Leta 1888 jo je dal zgraditi car Aleksander III. v spomin na svojo mater Marijo Aleksandrovno. FIGURE 26: Jerusalem – the Mount of Olives: The Russian church of St. Mary Magdalene with characteristic onion roofs was built on its slopes by Tsar Alexander III in 1888 in memory of his mother Maria Alexandrovna. SLIKA 24: Jeruzalem – turški stavbni kompleks stoji na zidovih Herodove utrdbe Antonija. V njej so Jezusa bicali, okronali s trnjem in obsodili na smrt. Utrdbo so Rimljani leta 70 porušili. FIGURE 24: Jerusalem – the Turkish complex on the walls of Herod’s Antonia fortress where Jesus was whipped, crowned with thorns, and sentenced to death. The fortress was demolished in 70 AD by Romans. SLIKA 25: Jeruzalem – skupina slovenskih romaric pri 4. postaji križevega pota (Via Dolorosa), kjer se je Jezus srecal z materjo. FIGURE 25: Jerusalem – a group of Slovene pilgrims at the fourth station of the cross (Via Dolorosa) where Jesus met his mother. SLIKA 30: Jeruzalem – spredaj dolina Jozafat, ki se nato prikljuci dolini Hinon, kjer so vidni ostanki Joabovega vodnjaka. FIGURE 30: Jerusalem – in the foreground Josaphat Valley, which joins the Hinnom Valley with the visible remains of Joab’s Well. SLIKA 31: Jeruzalem – Damašcanska vrata. [2013 - sl. 86] FIGURE 31: Jerusalem – Damascus Gate. [2013 - fig. 86] SLIKA 29: Jeruzalem – dolina Jozafat (dolina Cedrona): na levi je Absalomova grobnica, na sredini Jakobova, v desnem robu pa je monolitska Zaharijeva grobnica. [2013 - sl. 95–96] FIGURE 29: Jerusalem – the Josaphat (Kedron) Valley: Absalom’s tomb to the left, Jacob’s tomb in the middle, Zacharias’ monolithic tomb far right. [2013 - figs. 95–96] SLIKA 32: Jeruzalem – pogled na mestno obzidje, desno mošeja Kupola na skali, v ozadju Oljska gora. FIGURE 32: Jerusalem – the city walls, to the right the Dome of the Rock, in the background the Mount of Olives. SLIKA 33: Jeruzalem – slovenski romarji med domacini pred Zidom žalovanja. Ogromni kamniti bloki so edini ostanek velikega svetišca, ki ga je dal postaviti kralj Salomon. FIGURE 33: Jerusalem – Slovene pilgrims with the locals at the Wailing Wall. The gigantic stone blocks are the only remains of the large temple built by King Solomon. SLIKA 34: Jeruzalem – avstrijski hospic. Nad vrati je napis: Kathol. Oesterr.­ungar. Pilgerhaus zur heiligen Familie (Katoliška avstro-ogrska romarska hiša pri Sveti družini). [2013 - sl. 88] FIGURE 34: Jerusalem – the Austrian Hospice. The sign above the door says: “Kathol. Oesterr.-ungar. Pilgerhaus zur heiligen Familie” (The Catholic Austro-Hungarian Pilgrimage House of the Holy Family). [2013 - fig. 88] SLIKA 35: Jeruzalem – Peter Naglic z uslužbencem avstrijskega hospica, ki v roki verjetno drži knjigo gostov. Nad vhodom je napis Dobrodošli, namenjen slovenskim romarjem. FIGURE 35: Jerusalem – Peter Naglic with an employee of the Austrian Hospice who most probably holds a registry of guests. The Slovene sign above the entrance welcomes the Slovene pilgrims. FIGURE 36: Jerusalem – caption in the photograph: Mary’s statue and our pilgrimage flag in the chapel. SLIKA 38: Jeruzalem – napis na fotografiji: Jeruzalem iz avstrijskega hospica proti Božjemu grobu. [2013 - sl. 70] FIGURE 38: Jerusalem – caption in the photograph: View of Jerusalem from the Austrian Hospice in the direction of the Holy Sepulchre. [2013 - fig. 70] SLIKA 39: Jeruzalem – cerkev sv. Jakoba Starejšega v Armenski cetrti. [2013 - sl. 87] FIGURE 39: Jerusalem – the Church of St. James the Greater in the Armenian Quarter. [2013 - fig. 87] SLIKA 41: Jeruzalem – Mošeja Kupola na skali. [2013 - sl. 71] FIGURE 41: Jerusalem – The Dome of the Rock. [2013 - fig. 71] SLIKA 42: Jeruzalem – skupinski posnetek pred eno od kraljevih grobnic. FIGURE 42: Jerusalem – a group photo in front of a royal tomb. SLIKA 43: Janez Može, pekovski mojster s Trsata, si je romarsko pot olajšal z ježo na oslu. Ob njem je bila še ena oseba, ki jo je Naglic na negativu do pasu izbrisal, spodnji del nog pa je še viden na posnetku. FIGURE 43: Janez Može, a baker from Trsat, made the pilgrimage easier for himself by riding on a donkey. Next to him there was another person whom Naglic erased down to his waist on the negative, but the lower part of the legs is still visible in the shot. SLIKA 44: Ceprav so na romanju prevladovale ženske, je zelo malo ohranjenih zapisov o njihovih vtisih s potovanja po Sveti deželi. FIGURE 44: Although most of the pilgrims were women, there are very few records about their impressions from the travels in the Holy Land. SLIKA 49: Proti placilu se je 170 romarjev s 44 kocijami odpeljalo do reke Jordan in Mrtvega morja. FIGURE 49: For an additional fee, 170 pilgrims on 44 carriages travelled to the river Jordan and the Dead Sea. SLIKA 46: Janez Zapecnik, kmet iz Spodnje Kokre. Po vrnitvi v domovino je vsako nedeljo šel k maši z znakom jeruzalemskega romarja – s številko 52. FIGURE 46: Janez Zapecnik, a farmer from Spodnja Kokra. After he returned home, he wore his Jerusalem pilgrim badge no. 52 to church every Sunday. SLIKA 47: Pred vhodom v Lazarjev grob. [2013 - sl. 100–102] FIGURE 47: In front of the entrance to Lazarus’ tomb. [2013 - figs. 100–102] SLIKA 48: Na poti iz Jeruzalema v Jeriho je v prepadni steni soteske Wadi Quilt samostan sv. Jurija. Najstarejša gradnja je iz 6. stoletja. [2013 - sl. 103] FIGURE 48: On the road from Jerusalem to Jericho, the monastery of St George stands on the steep slope of the ravine Wadi Quilt. Its oldest part dates from the 6th century. [2013 - fig. 103] SLIKA 53: Ain Karem (Ein Kerem) – cerkev Marijinega obiskanja. FIGURE 53: Ain Karem (Ein Kerem) – the church of the Visitation. SLIKA 54: Ain Karem – Marijin studenec. [2013 - sl. 99] FIGURE 54: Ain Karem – Mary’s spring. [2013 - fig. 99] SLIKA 55: Ain Karem – cerkev Rojstva Janeza Krstnika: v cerkvi je podzemna votlina z oltarjem, ki oznacuje kraj rojstva Janeza Krstnika. [2013 - fig. 97] FIGURE 55: Ain Karem – the church of the St. John the Baptist. An altar in an underground cave in the church marks the place of birth of John the Baptist. [2013 - fig. 97] Fotografija I. skupine romarjev v Sveti deželi leta 1910. Skrajno desno, ob boku turškega stražarja, sedi Peter Naglic. FIGURE 58: The first group of pilgrims to the Holy Land in 1910. Peter Naglic sits next to a Turkish guard to the very right. SLIKA 57: Peter Naglic s palmovo vejo v roki pozira pred svojim fotoaparatom. FIGURE 57: Peter Naglic holds a palm branch, posing in front of his camera. SLIKA 61: Peter Naglic je dobil posebno potrdilo, da je obiskal Jeruzalem, opravil spoved in sprejel sv. obhajilo. Potrdila so romarjem podelili v avstrijskem hospicu, podpisal pa jih je rektor dr. Martin Ehrlich. FIGURE 61: Peter Naglic received a special certificate confirming that he had visited Jerusalem, confessed and received the Holy Communion. The certificates were given to the pilgrims at the Austrian Hospice and signed by the rector Dr. Martin Ehrlich. Jurij Šenk je domov prinesel lesen križec z okrasjem iz biserne matice. FIGURE 67: Jurij Šenk brought home a small wooden cross, adorned with mother of pearl. Jurij Šenk se je dal slikati v orientalski noši pri znanem jeruzalemskem fotografu Khalil Raadu. FIGURE 64: Jurij Šenk dressed up in oriental garb and had his photo taken by the renowned Jerusalem photographer Khalil Raad. SLIKA 65: Jurij Šenk je kot vitez Božjega groba sprejel castno diplomo z natisnjenim in rokopisnim besedilom na svileni podlagi. SLIKA 68: FIGURE 65: Hišni kropilnik je izdelan iz temnega lesa oljke. Sprednjo stran krasi reliefni motiv Jezusovega rojstva z napisom As the Knight of the Holy Gloria in excelsis Deo. Na zadnji strani je vrezan napis: Iz Jeruzalema prinesel Jurij Šenk Makek 1910. Sepulchre Jurij Šenk received FIGURE 68: an honorary diploma with a An aspersorium for private use made of the dark wood of the olive tree. The front is adorned with the relief of the printed and handwritten text Nativity and the inscription Gloria in excelsis Deo. The inscription on the back says: Brought from Jerusalem by Jurij on silk. Šenk Makek 1910. SLIKA 69: Jeruzalem – pogled na mesto z Oljske gore. FIGURE 69: Jerusalem from the Mount of Olives. SLIKA 70: Jeruzalem – pogled z avstrijskega hospica proti cerkvi Božjega groba. [1910 - sl. 38] FIGURE 70: Jerusalem – a view from the Austrian Hospice in the direction of the church of the Holy Sepulchre. [1910 - fig. 38] SLIKA 71: Jeruzalem – mošeja Kupola na skali. [1910 - sl. 41] FIGURE 71: Jerusalem – the Dome of the Rock. [1910 - fig. 41] [1910 - sl. 15] FIGURE 72: Jerusalem – the church of the Holy Sepulchre. Calvary: The chapel of Crucifixion. [1910 - fig. 15] SLIKA 73: Jeruzalem – cerkev Božjega groba. Kalvarija: sredi okrogle plošce z reliefi je odprtina, skozi katero se vidi skala, kjer je stal Jezusov križ. FIGURE 73: Jerusalem – the church of the Holy Sepulchre. Calvary: The rock on which Jesus’ cross stood can be seen through an opening in the middle of a round slab with reliefs. SLIKA 74: Jeruzalem – cerkev Božjega groba: mesto maziljenja Jezusovega trupla. [1910 - sl. 16] FIGURE 74: Jerusalem – the church of the Holy Sepulchre: The place where Jesus’ body was anointed. [1910 - fig. 16] SLIKA 76: Jeruzalem – cerkev Božjega groba: del Jezusovega groba sega v kapelo koptskih menihov. FIGURE 76: Jerusalem – the church of the Holy Sepulchre: Part of Jesus’ grave is in the Coptic chapel. SLIKA 77: Jeruzalem – cerkev Božjega groba: kapela sv. Helene, desno kovinska ograja obdaja mesto, kjer je sv. Helena odkrila ostanke Jezusovega križa. [1910 - sl. 19–20] FIGURE 77: Jerusalem – the church of the Holy Sepulchre: The chapel of St. Helen, to the right a metal railing surrounds the place where St. Helen discovered remains of Jesus’ cross. [1910 – figs. 19–20] SLIKA 78: Jeruzalem – cerkev Marijinega zaspanja (Dormitio) na Sionu. [1910 - sl. 21] FIGURE 78: Jerusalem – the church of Dormition (Dormitio) on Mt. Zion. [1910 - fig. 21] SLIKA 79: Jeruzalem – cerkev Marijinega zaspanja (Dormitio) na Sionu: v kripti je upodobitev spece Marije. FIGURE 79: Jerusalem – the church of Dormition (Dormitio) on Mt. Zion: A sleeping Mary is depicted in the crypt. SLIKA 80: Jeruzalem – cerkev Marijinega groba: strmo stopnišce vodi globoko v notranjost do oltarja z grobnico. FIGURE 80: Jerusalem – church of the Tomb of the Virgin Mary: A steep staircase leads deep underground to the altar and the tomb. SLIKA 81: Jeruzalem – cerkev Marijinega groba: pod oltarjem je grobnica s sarkofagom. [1910- sl. 23]. FIGURE 81: Jerusalem – church of the Tomb of the Virgin Mary: The tomb with the sarcophagus is under the altar. [1910- fig. 23]. SLIKA 82: Jeruzalem – cerkev Marijinega groba: stranski izhod iz grobnice krasijo marmorni dekorativni reliefi. FIGURE 82: Jerusalem – the church of the Tomb of the Virgin Mary: Side exits from the tomb are adorned with decorative marble reliefs. SLIKA 84: Jeruzalem – Oljska gora: kapela Vnebohoda: v ograjenem kamnu se vidi odtis Jezusovega desnega stopala. FIGURE 84: Jerusalem – the Mount of Olives: The chapel of the Ascension: the imprint of Jesus’ right foot is visible on a fenced off stone. SLIKA 86: Jeruzalem – Damašcanska vrata. [1910 - sl. 31] FIGURE 86: Jerusalem – the Damascus SLIKA 89: Gate. [1910 - fig. 31] Jeruzalem – križev pot (Via Dolorosa): 5. postaja. Romarji se radi dotikajo kamna, na katerega se je naslonil izmuceni Jezus. FIGURE 89: Jerusalem – the Stations of the Cross (Via Dolorosa): the 5th station. Many pilgrims touch the stone, on which the exhausted Jesus rested. SLIKA 90: Jeruzalem – križev pot: 6. postaja. Tu je Veronika dala Jezusu prtic, da si je obrisal obraz. FIGURE 90: Jerusalem – the Stations of the Cross: the 6th station. Here Veronica offered a cloth to Jesus to wipe his face. SLIKA 87: Jeruzalem – cerkev sv. Jakoba Starejšega (desno) je katedrala pravoslavnih Armencev. [1910 - sl. 39] FIGURE 87: Jerusalem – the church of St James the Greater (right) is a cathedral of the orthodox Armenians. [1910 - fig. 39] SLIKA 88: Jeruzalem – avstrijski hospic. [1910 - sl. 34] FIGURE 88: Jerusalem – the Austrian Hospice. [1910 - fig. 34] SLIKA 92: Jeruzalem – Oljska gora, cerkev Ocenaša: levo je ocenaš v ocipvejskem jeziku, desno v slovenšcini. Keramicne plošcice z besedilom so bile izdelane v Parizu. FIGURE 92: Jerusalem – the Mount of Olives, the church of Our Father: to the left, the “Our Father” prayer in the Ojibwa language, to the right in the Slovene language. The ceramic tiles with the text were made in Paris. SLIKA 93: Jeruzalem – Oljska gora, cerkev Vseh narodov ali bazilika Smrtnega boja: pred oltarjem je na tleh velika kamnita ploskev, na kateri je Jezus molil, preden je bil izdan. FIGURE 93: Jerusalem – the Mount of Olives, the church of All Nations or the basilica of Agony: a large stone slab on the floor in front of the altar, where Jesus prayed before he was betrayed. SLIKA 94: V spomin na romanje leta 1910 je v avstrijskem hospicu ohranjena posebna plaketa. Spodaj je besedilo iz spominske knjige: Prvi slovenski romarji od 7. do 16. septembra 1910. + Anton Bonaventura Jeglic, škof ljubljanski. FIGURE 94: A special plaque commemorating the 1910 pilgrimage at the Austrian Hospice. The commemorative inscription below says: The first Slovene pilgrims, from 7 to 16 September 1910. + Anton Bonaventura Jeglic, the Bishop of Ljubljana. SLIKA 95: Jeruzalem – dolina Jozafat (dolina Cedrona): na levi je Absalomova grobnica, na sredini Jakobova, v desnem robu pa monolitska Zaharijeva grobnica. [1910 - sl. 29] FIGURE 95: Jerusalem – Josaphat (Kedron) Valley: Absalom’s tomb to the left, Jacob’s tomb to the right, the monolithic tomb of Zacharias far right. [1910 - fig. 29] SLIKA 97: Ain Karem (Ein Kerem) – cerkev Janeza Krstnika. FIGURE 97: Ain Karem (Ein Kerem) – the church of the St. John the Baptist. SLIKA 98: Ain Karem – cerkev Marijinega obiskanja. Na levi je pod obokom vodnjak, na desni je niša z velikim kamnom, za katerega je Elizabeta skrila sina Janeza pred Herodovimi vojšcaki. FIGURE 98: Ain Karem – the church of Visitation. A well under a vault to the left, a niche with a large stone, behind which Elizabeth hid her son John from Herod’s soliders to the right. SLIKA 99: Ain Karem – Marijin studenec. [1910 - sl. 54] FIGURE 99: Ain Karem – Mary’s spring. [1910 - fig. 54] SLIKA 103: Soteska Wadi Quilt: samostan sv. Jurija. [1910 - sl. 48] FIGURE 103: Wadi Quilt: Monastery of St. George. [1910 - fig. 48] SLIKA 104: Samostan v prepadni steni na Gori skušnjav nad Jeriho. FIGURE 104: Monastery on the steep slope of the Mount of Temptation above Jericho. SLIKA 105: Jeriha – najstarejše ruševine mesta so stare 10.000 let (!). FIGURE 105: Jericho – The oldest ruins of the city date back 10,000 years (!). SLIKA 106: Betlehem – cerkev Jezusovega rojstva je od leta 2012 na seznamu svetovne kulturne dedišcine organizacije UNESCO. FIGURE 106: Bethlehem – the church of the Nativity has been a UNESCO world heritage site since 2012. SLIKA 110: Betlehem – cerkev Jezusovega rojstva: v votlini je pod oltarjem srebrna zvezda, ki oznacuje kraj rojstva. FIGURE 110: Bethlehem – the church of the Nativity: A silver star below the altar in the cave marks the place of the Nativity. SLIKA 107: Betlehem – cerkev Jezusovega rojstva: pod velikim oltarjem je na desni strani vhod do votline, kjer se je rodil Jezus. FIGURE 107: Bethlehem – the church of the Nativity: Entrance to the cave of the Nativity below the altar to the right. SLIKA 111: Betlehem – cerkev Jezusovega rojstva: srebrna zvezda. FIGURE 111: Bethlehem – the church of the Nativity: The silver star. SLIKA 109: Betlehem – cerkev Jezusovega rojstva: nad oltarjem v votlini je mozaicna slika Jezusovega rojstva. FIGURE 109: Bethlehem – the church of the Nativity: A mosaic of the Nativity above the altar in the cave. TERRA SANCTA 1910 THE LARGEST SLOVENE PILGRIMAGE TO THE HOLY LAND 1700 years later In 313 Edictum Mediolanense was signed in Milan, granting Christianity in the Roman Empire the same rights as other religions. The main instigator of the edict was Emperor Constantine I, who was unlike his contemporaries well aware that the spreading of Christianity could not be stopped or eradicated by force.1 He also saw an opportunity to assert his power by showing benevo­lence to Christianity, so he moved his residence to the East and a new capital city was built on the Bosporus. It was named Constantinople, which clearly expressed his imperial ambitions. Consequently, the centre of development in the empire moved to the East and the influence of the religion, that a pagan convert on the throne tactically used for his benefit, spread. Constantine’s attitude toward Christianity was carefully calculated, but his mother Helen was more sincere and completely devoted to the new faith. Her religious fervour led her to the place where it had all begun: to Bethlehem. Although three centuries had passed since Jesus’ birth, the emperor’s mother was determined to discover the secret place where a glowing star had appeared to the Three Wise Men. It was generally believed that it was impossible to find the exact place of his birth, but Helen and the local clergy – led by the bishop Macarius of Jerusalem – discovered how to do it. They identified places where a local deity had been worshipped for centuries or even millennia and connect­ed them with the individual passages from Jesus’s life as described in the New Testament. She used this approach in Bethlehem and Jerusalem, as well as in other sanctuaries throughout the Holy Land. Most of these places were under­ground cave complexes or remains of ancient temples, where gods connected with the cycle of life and death had been venerated already in prehistory. Under the influence of Osiris, the Egyptian god of death and resurrection, a cult developed in the Holy Land, described by the prophet Ezekiel: “I saw women sitting there, mourning the god Tamuz.”2 In the Greco-Roman period, Tamuz was replaced by Adonis, who was also condemned to living half a year underground and half a year above the ground. Tamuz and Adonis are also mentioned by St. Jerome when he refers to a cave, in which Jesus was born.3 This great translator of the Holy Bible into Latin was the foremost authority on the conditions in Bethlehem, because he spent the last years of his ascetic life deep in an underground cave only a few metres away from the Grotto of the Nativity. After Helen, who was later canonised, determined the places that fit the bi­blical descriptions, the faithful were able to visit different locations and relive events from Jesus’ life. The first pilgrims came from the nearby lands, from Egypt, Syria, and Asia Minor. But soon Christian pilgrimage – as an expres­sion and reinforcement of their personal piety – spread to the West. In 333, 20 years after the Edict of Milan, a special list of places from the present-day Bordeaux in France to Jerusalem was compiled. The list entitled Itinerarium Burdigalense, known also as the Jerusalem itinerary Itinerarium Hierosolymita­num, was intended for pilgrims, and it featured inns and distances between individual places. It included Roman towns in Slovenia, particularly Emona, Celeia, and Poetovio, major stations along the roads (mansiones) such as Lon-gatico, Hadrante and Ragindone, and smaller stops (mutatio), such as Castra, Ad Nonum, Lotodos, and others.4 The way to the Holy Land was set up and the history of pilgrimage to the origins of the Christian faith began. Slovenes also have a long tradition of pilgrimage. Janez Vajkard Valvasor, for example, mentions that in 1057 a large number of pilgrims set out for Jerusalem; at least 150 of them never returned, because they had been killed or abducted by slave merchants.5 The period of the Crusades was not kind to the pilgrims either. People who wanted to visit the Holy Land at that time first had to learn how to wield a sword, and even then there was no guarantee that they would return home alive. When tensi­ons in the East subsided, it was possible to visit biblical places despite the fact that the region was under the rule of the Mamelukes. In the middle of the 14th century, Franciscans founded The Custody of the Holy Land. The period of the Ottoman Empire was a very long one.6 It ended in 1918, but beforehand several majestic buildings s were constructed in Jerusalem. The most ambitious of the builders was, true to his title, the sultan Suleiman the Magnificent, who had the entire city walls, as seen today, renovated.7 But he proved his magnificence also in the laws that he passed, as they were a result of exceptional religious to­lerance of the Muslim population towards people of other faiths, particularly Jews and Christians. Unusual as it might be, the largest group of pilgrims in the history of Slove­nes set out to the Holy Land during the period of the Ottoman rule. In the autumn of 1910 the people of Jerusalem saw a winding, singing procession carrying a flag fluttering in the wind in the valley below the city. This stunning view would have fallen into oblivion if at the tail of that procession pilgrim no. 50 had not stopped for a moment by the side of the road. This young man from Šmarca by the name of Peter Naglic was 27 at the time. Pausing at the foot of the Holy City’s walls, he pulled a camera from his bag. He took a pictu­re, then another, just in case. A picture to remember that day by, for his family and friends, for his fellow countrymen and, without knowing it, for history! Šmarca – Jerusalem “Moravians, Czechs, Poles, Russians, Hungarians – all have been here, only a band of Slovene pilgrims has not.” Dr Martin Ehrlich, the manager of the Austrian Inn in Jerusalem on 23 May 1909. And finally they came. The invitation for a pan-Slovene pilgrimage was publi­shed in the March issue of Bogoljub newspaper, which was edited by the priest and writer Janez E. Kalan.8 “God-fearing Slovenes! A unique opportunity is presenting itself to you. The time is right, the prices are low, the journey is tempting,” said Prince Bishop of Ljubljana, Anton Bonaventura Jeglic.9 What seems to be unusual wording for a church dignitary is in fact the Prince Bishop’s invitation extended to the people to take part in a large pilgrimage to the Holy Land and visit the most sacred places in Christianity: Bethlehem and Jerusalem. The same invitation, which the Prince Bishop signed back on 15 January 1910, included basic information. It is clear from the text that preparations for “the first joint Slovene pilgrimage to the Holy End” from 2 to 21 September were in progress. The number of vacancies depended on the number of beds on the ship. There was room for a total of 536 passengers. The prices also depended on the accommodation aboard the ship: 450 crowns for first class, 400 crowns for second class, and 280 crowns for third class. The price included the voyage, food, and accommodation. The Prince Bishop was the main spiritual leader of the undertaking. The spiri­tual needs of the pilgrims were also tended to by Father Placid Fabiani, whe­reas Kalan was the operational coordinator of the organisation and imple­mentation of the pilgrimage.10 Taking 540 people abroad and bringing them back in one piece after three weeks would be a demanding task even now in the age of Internet and air travel. At that time few people travelled and most never left their home town. The decision to organise such a large pilgrimage was daring and a great challenge for the Ljubljana diocese. At that time similar large pilgrimages were organised in Austrian lands and Ljubljana planned its ambitious undertaking for a long time.11 Emulating other organisers, parti­cularly those from Tyrol, where the diocese of Brixen was particularly active, a special committee was established and an office set up in Ljubljana, where information about the journey was available to all who showed interest. The best guarantee and total trust in the organisation was based on the fact that the 60-year-old Prince Bishop, the highest Slovene church dignitary, would also attend the pilgrimage. In March people began to take a growing interest in the pilgrimage. Indivi­duals from different social classes and walks of life registered. Most of them were landowners and workers from the Ljubljana tobacco factory, but women prevailed. As many as 53 female cooks attended, mostly from rectories. There were several other workers and one or two representatives of other professions. Very few of the pilgrims were highly educated (there was only one university lecturer).12 They registered individually or in groups in individual parishes, in which case the local priest accompanied the pilgrims. Kalan wittingly wrote that some of the registered men “had a hard time persuading their better hal­ves,”, whereas some wives encouraged their husbands to go, but advised them to stay away from the bottle.13 Female pilgrims were in a similar situation, as some husbands did not understand why their wives would desert them for three weeks. The pilgrimage also proved challenging for other family relations and friendships, as it was something new and unknown. Places for some 540 pilgrims were planned and by 15 July over 400 registered. What was needed was a bit of advertising and encouragement and by the end of August there were no more vacancies left. The final number of pilgrims is unknown, because the published “List of pilgrims to the Holy Land” ends with no. 536, but the fact is that the priest Tomaž Rožnik was no. 537. Kalan wrote that people kept registering and cancelling and re-registering. Finally, after the pilgrimage ended, he stated that it had been attended by 283 women and 258 men, the total of 541. It is my opinion that we will not fall short of the truth if we stick to the number on the memorial plaque at the Austrian Hospice: 540 (fig. 94).14 During the last month before the departure, the organising committee toiled day and night. A special silk ribbon with the number and the symbol of the Holy Land (a cross surrounded by four small crosses) was prepared for every pilgrim, along with a tin water flask and the book “Jerusalem Pilgrim.” In the introduction to the book we can read the following practical advice: “Before we leave home, we must establish order in our souls, houses, and – our bags.” What follows is detailed instructions about what to pack, how to behave abo­ard the ship, and the itinerary of the entire journey from Trieste to Ain Ka­rem.15 A map of the journey and the list of all pilgrims were enclosed.16 By 1910 there was ample literature about Holy Land available in Slovenia. In the middle of the 19th century, much was written about the Biblical places in Egypt and Palestine mostly by missionaries who travelled to Egypt and further to southern Sudan to missions managed by Dr Ignacij Knoblehar.17 The first travel log of the Holy Land published as a book was written by Mihael Vernč in 1859, followed many years later by the travel logs of Luka Jeran (1872), and Francišek Lampe (1893).18 Egypt was a point of departure for travels to Palestine for many years. The three Slovenes who participated in the first ge­neral Austrian jubilee pilgrimage to the Holy Land set sail from Trieste to Egypt in 1898. The group of 144 pilgrims first visited Biblical places there and then set sail from Port Said to Jaffa. A year later the priest and professor Jožef Zidanšek published a book entitled “Jerusalem Pilgrimage.”19 In 1907 the priest Dr Josip Marinko travelled to Palestine with a friend on a route si­milar to the one chosen for the great Slovene pilgrimage.20 Starting in March 1910 Marinko published a detailed description of the journey accompanied with witty commentaries about his experiences in several installments in the newspaper Dolenjske Novice. He addressed and encouraged his fellow-count­rymen to summon their courage and set out on the journey. However, at the same time he remained realistic and also described hardships and difficulties that awaited him on his journey. In 1910 the priest Franc Šegula published a short memoir of his pilgrimage to Jerusalem. 21 The pilgrims were also given information about documents, honorary crosses, and various souvenirs, such as prayer beads, crosses, and images.22 These items had special significance if they had been placed on a holy place. This is still done in the church of the Holy Sepulchre, where people place their souvenirs on a large flat stone marking the site where Jesus’ dead body was anointed. The book included instructions for priests, prayers, and Slovene re­ligious songs. As a member of the organising committee Šegula was very busy replying to numerous questions. People mostly wanted to know what food would be available. Suitable clothing also required a lot of explaining. Šegula spent a lot of time to dissuade a group of determined young ladies who had decided to dress in virginal white clothes and carry a sculpture of Mary on the streets of Jerusalem. With a great deal of patience he categorically rejected the idea of the “white virgins” and explained to them that white is regarded as a colour of death and mourning among the local population of the Holy Land. The organising committee came up with another guideline: all men were to grow a beard, because bearded men were highly esteemed in the Orient. Only the Prince Bishop and his attendants were exempt from this rule. Šegula even searched for a man with “Aaron’s beard” who would carry the flag in the pro­cession of pilgrims. Men took his words to heart and on the evening before the departure the people of Ljubljana were taken by surprise by a crowd of bearded men flooding the streets in the city centre.23 There in the crowd of pilgrims was Peter Naglic, a brush-maker from Šmarca. His beard was not very long, but he was the only one to take a camera with him. He began taking photographs in Trieste and continued to document the entire voyage to Jaffa, the journey to Jerusalem and the Dead Sea, and the return journey to Ljubljana. A total of 197 photographs is preserved in his archive (nitrate film negatives, glass plate photographs). He made several prints of portraits and group photos with the intention of selling them back home. He probably visited all of the holy places on the itinerary; he even paid extra to visit the Jordan and the Dead Sea. But it is unknown whether he went to Bethlehem, as there is not a single shot of the church of Nativity among his photographs. If he had gone, he would have definitely taken photographs. Instead, he sent a postcard depicting a chapel with Jesus’s manger from Jeru­salem. His archive features several copies of the photos of Bethlehem from the photo monograph “Album Terrae Sanctae.”24 Naglic needed them for lectures and since he copied the images of Bethlehem, it is probably that he either did not go there or that for some reason he did not take any photos there. Given that he was a dedicated photographer, the latter is less likely. In the land where the sun is bigger The crew of the ship Tirol had good experiences with pilgrims (figs. 1-6).25 But despite the fact that the captain and the crew were experienced, the sea took its toll. Most pilgrims were aboard a ship for the first time and they were affected by the ship’s swaying first in their heads and then in their stomachs. Soon afterwards bursts of vomit sprayed from all sides of the deck. At least half of the passengers were heavily affected. Some did not suffer from sea sickness at all, whereas others resorted to their own “medicine”: don’t panic, eat and drink frequently, lie on your back and take deep breaths, keep your spirits up and crack jokes, surrender your body to the swaying of the ship, and think: “Where ever you go, I will follow.”26 Sea sickness made the work of the guardians of morals easier, as it was not easy to supervise such a crowd of men and women. The Prince Bishop wrote in his diary: “… I had to take care that in their recklessness men and women would not mingle too much.”27 The watchful eye of His Eminence was assisted by 80 priests and three Sisters of Mercy. But he didn’t need to be concerned. There was nothing immoral going on and people were extremely well behaved during the entire journey. On the last morning aboard the ship, on 7 September, the pilgrims woke up to a different kind of light. The air had an oriental scent to it and everybody on deck stared in amazement at the rising sun, which seemed “larger” that the one rising above the Slovene mountain peaks.28 At seven in the morning the ship dropped anchor not far away from the shore of the city of Jaffa. Immediately a host of boats surrounded the ship and the oarsmen loudly readied themsel­ves to receive the demanding load (fig. 7). The pilgrims slowly disembarked on a gangway and descended towards the sea surface, but when they reached the last step, both men and women became petrified with fear, surrendered to their fate and “fell into the arms” of Arabian sailors. Professor Francišek Kovacic came up with an excellent description of the scene: “No dancer holds his partner with such gentleness as these suntanned and black Arabian sons held us, the pale-faced Europeans.”29 The locals were masters of their trade and without a single incident they brought every one of the 540 pilgrims and their luggage to the shore. When after five days the pilgrims finally stood on firm ground again, they first went en masse to the Franciscan church where they celebrated mass for the safe voyage. Then they partook of refreshments in different hotels. After they gathe­red again, together they went to the railway station. There they were received by the Austrian consul Ludwig von Zepharovich and prelate Dr. Martin Ehrlich, the manager of the Austrian Hospice (inn) in Jerusalem. He was a Slovene from Carinthia, a brother of the well-known anthropologist and theologian Dr Lam­bert Ehrlich.30 Some pilgrims had already had a chance to learn their first Arabi­an word, that later became very well known to most of them and they remembe­red it for the rest of their lives. “Bakshish, bakshish,” echoed around the station while the pilgrims were waiting for the train. Without bakshish, a small amount of freely given money, everything slowed down or even failed to happen. Many opportunities for learning about customs in a completely different part of the world awaited the pilgrims. But first they had to get on the train. Two trains were reserved for them. The first of them left for Jerusalem around 2 pm. They travelled across the Sharon Plain past Lydda, where St. George, who fought the hellish dragon was born and buried. The special significance of the place is con­firmed in the legend about the last battle between Jesus and Antichrist. The two eternal foes clashed in that very place and Antichrist died a horrible death. . . .31 The train continued towards Ramlah, a former site of Arimathea, the home town of Joseph, who negotiated with Pilatus for Jesus’ dead body and buried Jesus in his tomb. During one of the stops the passengers were surprised to see a small boy walking along the train and offering the pilgrims grapes in clear Slo­vene. Finally, after three hours, they caught site of the Mount of Olives, Zion, and behind the mighty walls, the most mysterious city of all cities – Jerusalem. At the railway station the pilgrims divided into five groups and in a long pro­cession started walking towards the city (fig. 8). A pilgrimage banner with the image of Mary and the cross of Jerusalem fluttered at the head of the procession. It was proudly carried by Josip Lipša from Sveti Križ in Mursko Polje, and even more proudly guarded by three havaz, Turkish guards with sabres hanging from their belts and carrying a heavy club in their right hand (fig. 9). Similar sticks with a thick metal bell-shaped top are still used by the guards of the church of the Holy Sepulchre. By striking the church pavement with them, they create an eerie deep sound announcing a special event. Four youths from Trieste carried a large statue of Mary on a special palanquin (fig. 11). The procession slowly ascended on the winding road up the slope below the city walls (figs. 10; 12). Hundreds of voices began to sing Slovene religious songs. Onlookers came from all directions to observe the majestic site. Bene­dictine monks greeted the impressive procession by ringing the bells on Mt. Zion. The tolling of bells echoed throughout the Cedar and Hinnom valleys. It was a confluence of emotions that increased with every step. People who had led a pious life under the guidance of their local parishes and knew the Holy Land only from fleeting fragments of their priests’ sermons now stared at the reality of the holiest of all cities. Most of them probably never left their home town before the pilgrimage, and then they suddenly found themselves standing in front of the Jaffa Gate. Only a few more metres and there came the most memorable moment of their lives. They arrived at the church of the Holy Sepulchre (fig. 13). Slowly they entered the dark interior illuminated only by dim candlelight. When the initial excitement subsided and the eye became accustomed to the dim light, they gradually realised that they can close their Bibles, because they were in a place where Biblical scenes come to life: the very scenes that had forever changed human civilisation. Traces of the Gospels in stone At the Holy Sepulchre, the pilgrims were greeted by the Slovene Franciscan friar, Father Benigen Snoj, who was otherwise based in Egypt. He came from Cairo in the company of several Slovene women who worked as nannies in Egypt, and who even then were known as “Alexandrines.” Rev. Kalan thanked him for his speech and the Holy Mass followed.32 After the mass, the tired pilgrims retired to three inns in Jerusalem: The Austrian Inn – the first group that included Peter Naglic 33 The Franciscan Inn of “Casa Nuova” (New House) – the second and third group The French Inn of the Assumptionists – the fourth and fifth group34 On Thursday, 8 September it was the feast day of the Nativity of Mary. The main celebration took place in the church of the Holy Sepulchre.35 The rite was led by the Prince Bishop Jeglic and all pilgrims received Holy Communi­on from him. The mass was followed by a guided tour of the holiest parts of the vast church that rises above the places of the last moments of Jesus’ life. Immediately behind and to the right of the main entrance, a rock is embedded in the walls of the church. It is part of the Biblical Golgotha or Mt. Calvary.36 It is the tenth Station of the Cross where Jesus was stripped of his clothing. At the eleventh he was nailed to the cross. At the very end, there is a chapel with an altar, under which there is a cavity with a rock on which the cross was erected. This is the twelfth station of the cross marking the end of Jesus’ terrestrial life. Nearby there is an altar marking the site where Mary sat and cradled her dead son. The last, fourteenth Station of the Cross is both finite and temporary. Under a large, separate chapel inside the church, is the grave, in which Jesus was laid. But he did not stay long in it: on the third day he rose from the dead. The chapel with the tomb is dedicated to Jesus’ resurrection. The visit of the famous church lasted long enough for the young photographer Naglic to make several exceptional shots (figs. 14-20). Taking photographs was demanding, as long exposure was needed due to poor lighting. People had to stand completely still and patiently pose for the pictures, particularly at the chapel with the Holy Sepulchre and at the stone where Jesus’ body had been anointed. Given the difficult circumstances, the photos are exceptional.37 During the trip to the Holy Land many encountered the Muslim and Jewish faith for the first time, as well as different people, their culture, and everyday customs. Although pilgrims were informed about the main features of the two religions before the departure, the actual experience was completely different. They visited the holiest Muslim shrine in Jerusalem – the Mosque of Omar (fig. 41).38 It is the third holiest place after Mecca and Medina. The mosque is built on the Temple Mount, on the platform of Solomon’s temple from the 10th century BC. The Dwelling of the True God, the Ark of Covenant, was kept there, but it disappeared forever when in 586 BC Babylonians sacked Jerusalem and demolished the temple. In the 1st century BC Herod the Great built a mighty temple that was spectacularly and literally wiped out by Romans.39 The platform could once be accessed through seven doors. The most interesting of them is the Golden Gate, through which Jesus came riding on a donkey. According to later legend, the Christian Messiah was expected to enter through the same gate and rule the city. In order to prevent that, Muslims sealed it (fig. 85).40 Muslims built the Mosque of Omar on the temple’s platform in the 7th century in order to protect a monolithic rock.41 For this reason the famous mosque is also called the ‘Dome on the Rock.’ The rock was a Jewish sacrificial stone and it was believed that Abraham attempted to sacrifice his son Isaac there. But Muslims believe that this is the place from which Mohamed ascended to Heaven, which is supposedly confirmed by his footprint on the stone’s surface. The huge rock is surrounded by underground cavities and some believe that the rock hovers in the air.42 The mosque has an interesting design and its archi­tectural elements are very similar to Diocletian’s mausoleum in Split.43 The pilgrims then visited the Al-Aqsa mosque nearby, which was originally a Christian church from the time of the Byzantine emperor Justinian. They were awed by its size and numerous columns gracing the interior. They knew that there was a stone with a visible imprint of Jesus’ left foot in the mosque, which corresponds to the footprint in the chapel of the Ascension. But because a pra­yer was taking place, they did not see the unusual relic. Underground, below the temple square, they saw Solomon’s stables – a large vaulted area that is not related to Solomon and the original purpose of which is unknown.44 The visit of the next site was an absolute must, because pilgrims had heard so much about it: the famous Wailing Wall (or Western Wall) where Jews with prayers and lamentations keep the memory of the historical moment in 70 AD when Romans sealed the fate of the Jewish people alive.45 All that remains of the architectural masterpiece of Herod’s large temple is a 30 metre long supporting wall of the temple platform (fig. 33). The pilgrims did not visit the holy places together, but in groups according to the daily schedule. On Friday, 9 September, they celebrated the Stations of the Cross (figs. 24-25). They began with the Holy Mass in the church at the site of the flagellation of Christ.46 Antony’s fortress used to stand nearby, which Herod the Great named after the Roman general Mark Anthony, the famous lover of the Egyptian queen Cleopatra. The fortress was the headquarters and the residence of the prefect Pontius Pilate, the governor of the Roman province of Judea. The courtyard inside the fortress was the site of the scenes before Pon­tius Pilate convicted Christ. In 1910 it was a Turkish army base. The pilgrims continued towards St. Stephen’s Gate. Nearby the second Station of the Cross was marked at the site where the wooden cross was placed on Jesus’ shoulders. The fifth Station of the Cross still fascinates pilgrims: the rock on which the exhausted Jesus leant is now built into the façade of a small church.47 There, the soldiers ordered Simon of Cyrene to help him carry the cross (fig. 89). The sixth station of the cross is marked with a sign in homage to the compassiona­te Veronica who held out her cloth to Jesus and when he wiped his face with it, his image left an eternal imprint on the fabric (fig. 90). Amidst song and prayer, the pilgrims continued walking on the narrow streets past three more Stations of the Cross and again found themselves in front of the church of the Holy Sepulchre, where the final five stations can be found.48 The following day, on Saturday, the pilgrims left the city and walked past the Russian church of St. Mary Magdalen (figs. 26; 28) to the Mt. of Olives. They walked along the valleys of Cedron and Josaphat past the shelter for lepers as far as the Classical cemetery with monumental tombs carved in rock (fig. 29). The most prominent among them is named after David’s son Absalom, but the local Arabs called it “Pharaoh’s Hat” (Tantour Firaoun). In the 12th century people came to believe that the monument was connected with a passage in the Bible, which states that Absalom had a pillar erected as a monument to himself while he was still alive (fig. 96).49 But in reality, the tomb dates from the 1st century BC and its owner is unknown. Then they visited a cave often used by Jesus and his disciples. He sought shel­ter there also in the difficult moment when he felt his end coming near. While he suffered, the apostles slept on a rock nearby (fig. 27). Afterwards the pil­grims walked to the church of the church of the Tomb of the Virgin Mary, where they descended deep underground on a passageway immediately inside the door to the church. There they found a dimly lit chamber with an altar above the remains of a stone sarcophagus, in which reportedly Mary’s body had been laid (fig. 23). After the visit, the pilgrims rested in the shade of the ancient olive trees in the garden of Gethsemane, where Jesus had gone in the last moments of his freedom. The attention of the pilgrims was drawn to a stone marking a place where Judas kissed and thereby betrayed his teacher. In the Mosque of Omar, there is a footprint left behind by Mohamed when he ascended to the sky, whereas in a small chapel at the Mount of Olives, the pilgrims saw a stone in the ground with the imprint of Jesus right foot (figs. 83-84).50 To avoid a misconception that Jesus pushed off with his right foot when he ascended into heaven it must be pointed out that the imprint of his left foot was taken to the mosque of Al-Aqsa back in the Middle Ages.51 Nossinan gijigong ebiian A visit to the Carmelite convent and church adorned with the words of the Our Father prayer in different languages of the world was a special experience for the Slovene pilgrims. According to the local tradition, it was there that Jesus taught the prayer to his disciples. The pilgrims brought the Slovene text of the prayer on ceramic tiles with them, but the valuable cargo was left on the ship by mistake and had to be placed in a visible place in the church later on.52 When we enter the church, the Slovene prayer is immediately to the left, whereas to the right, we are greeted by the same, only in the Ojibwa language Nossinan gijigong ebiian (fig. 92). This is not a coincidence. The famous prayer was translated into the language of the Ojibwa Native American people by the Slovene missionary Friderik Irenej Baraga.53 On their way back from the Mount of Olives, the pilgrims stopped at the church of St. Anne, which stands at a site where reportedly St. Mary was born. Then they started climbing up Mt. Zion (fig. 21). There everything was ready for a special event that everybody was looking forward to: for the first time in history a Slovene priest was to celebrate his first mass at a majestic shrine of St. Mary on the outskirts of Jerusalem. The church also known as ‘Dormitio’ is consecrated to the Dormition of the Virgin Mary, dormition being a preferred expression to death as the Mother of God could not die. Although her life on earth ended and she was even “buried,” she was “assumpted” to heaven after her death. According to one belief, the Assumption of the Virgin Mary took place in Jerusalem, whereas according to another, it took place in the city of Ephesus. Accordingly, Mary spent the last years of her life in the company of John the Evangelist in the hills near this port in Asia Minor. Dormitio is a monumental building built in the classic German, Teutonic style on the foundations of an early 5th century Byzantine church.54 On Sun­day morning, 11 September, it opened its doors to a newly ordained priest from Slovenia, Francišek Šmit of Ribno near Bled. The sermon, in honour of the young priest, was given by the organiser of the pilgrimage Kalan. He pointed out that the first mass was celebrated only a few metres away from the place where Jesus and his 12 disciples had celebrated the Holy Communion by blessing bread and wine. In his sermon, Kalan drew attention to another celebrant who sat in the honorary seat in front of the altar in the company of his attendants. On that day it was the 13th anniversary of the episcopal or­dination of Jeglic, the Prince Bishop of Ljubljana.55 Unfortunately there was no more room in the packed-full church, so the young Naglic and his camera remained outside (fig. 22). Another event took place in his absence, which means that no photograph of it has been preserved. In the church of the Holy Sepulchre the ancient rite from the age of the Crusades took place. Jurij Šenk, landowner from Je­zersko, became an honorary member of the Knights of the Holy Sepulchre (figs. 63-64).56 This honour was bestowed on him because of his reputation and support to the Slovene church. But he also had to pay a membership fee of 3000 crowns in the form of a donation for the upkeep of the church of the Holy Sepulchre in Jerusalem.57 The Prince Bishop Jeglic was undoubtedly informed about the event and must have given his consent, but he did not attend the ceremony and did not mention it in his diary. The ceremony was conducted by the Patriarch’s deputy, the Auxiliary Bishop Luigi Piccardo. No detailed description of the ceremony has survived, save a mention by Kalan in the Bogoljub newspaper that the sword of Godefroy de Bouillon, the king of Jerusalem and the commander of the first crusade in 1099, was used. The Auxiliary Bishop placed the sword on Jurij Šenk and with this symbolic deed declared him a member of the order. The Auxiliary Bishop was assisted by the new knight’s son, Rev. Franc Šenk (fig. 66).58 The Dead Sea miracle For an additional fee, a trip to the Dead Sea was organised. On Monday, 170 pilgrims in 44 horse carriages set out from Jerusalem. Soon they stopped on the southern side of the Mount of Olives to visit the grave of Lazarus in the village of Bethany (fig. 47).59 The steep descent into the tectonic rift 423 me-tres below the sea level, where deep below the Arabian plate meets the African, lasted four hours. They stopped for lunch in Jericho, but they were not happy with the food. They were particularly displeased with the mutton and camel meat. The sly locals left the wine that was paid in advance in the sun so that it was almost fermented, and had cool beer ready, which, of course, had to be purchased. After lunch the pilgrims rested not far from the ruins of the famous city, but they were too tired for sightseeing (fig. 105). At three they returned to the carriages and continued their journey past the landscape shimmering in the heat like a mirage. The coachmen drove the horses mercilessly towards a shady green valley and at five o’clock the pilgrims stood on the bank of the most famo­us Biblical river – the Jordan. The Nile in Egypt brought a baby called Moses in a basket to an Egyptian princess. And it was Moses who brought the Israelis from Egypt to the Promised Land, which he saw only when he climbed Mt. Nebo. His eyes took in the valley of the river Jordan and the entire land that God inten­ded for the sons of Israel and then he died aged 120. The divine prophecy came to fruition: “Therefore, you will see the land only from a distance; you will not enter the land I am giving to the people of Israel.”60 After several centuries a man arrived on the banks of Jordan, because of whom the Slovene pilgrims ventured there: “Then Jesus came to Galilee to the Jordan to be baptised by John.”61 A few pilgrims took a boat on the river and some courageously waded into the water (one of them almost drowned), while the rest stood on the bank appalled at how dirty and muddy the Biblical river was (fig. 50). Jesus received the Holy Baptism and was then granted a Divine Revelation, because a voice from the heavens said: “This is my Son, whom I love; with him I am well pleased.”62 Immediately after the baptism, the Son of God aroused the curiosity of the devil, who tried to seduce him. The encounter with the master of evil reportedly took place in the desert above the hills of Jericho. To commemorate this event, a monastery of desert ascetics was built on the steep rocks (fig. 104). The pilgrims were disappointed with the Jordan, but they were more delighted by their next stop: the Dead Sea. They were overjoyed, although not because of this world-famous wonder of nature, but because of a Slovene man who in the only hut on the Dead Sea sold fruit and cold beer to visitors. Even those who previously did not believe in miracles now had to admit that miracles did happen.63 They were at first distrustful of the unusual water mass, but at the same time the sea lured them closer, and the bravest of boys and men readily surrendered to it, while women observed their antics in water from the shore (figs. 51-52). There was not much time left. They had to return to Jericho before night fall. The night was very short and loud. The Muslim population rowdily celebrated Ramadan and the pilgrims did not get much sleep, as they had to gather at their carriages at three in the morning. They were assisted by Arab drivers who easily remembered the names of their passengers and even learnt a few sentences in the Slovene language. The difficult journey back from the tectonic rift of the Dead Sea to Jerusalem began. Some of the carriages stopped on a steep mountain slo­pe, because the horses were tired and could no longer pull them. The passengers had to get off and continue afoot. Then the carriage drivers quarrelled with the handlers of a camel caravan that was passing by. Even a few shots were fired, but the commotion soon ended and the heated blood cooled down. Nevertheless, several carriages drove off in a different direction and some Slovenes became stranded in the middle of the desert. They could only rely on their physical strength and strong will to help them return to Jerusalem. After a sleepless night and seven hours of walking they finally caught sight of the Jerusalem walls. The pilgrims were relieved to see that all were accounted for. The exhausted walkers agreed: they would return to the Holy Land, but never again to the Dead Sea. Adonis, John, and Jesus The trip to Ain Karem was more pleasant: no desert, only charming green hills and gentle slopes, on which the events immediately before Jesus’ birth took place. There a pregnant Mary confided in her relative, Elizabeth, who also was with child.64 The site of the meeting of the two expectant mothers is marked with the church of the Visitation (figs. 53; 98). Elizabeth was the first to give birth and she named her child John. Where he was born, the church of St. John the Baptist stands (fig. 97). The oldest part of this Christian building da­tes from the 4th century. In the pre-Christian period, Venus and Adonis were worshipped in the cave where John was born (fig. 55). Although the tradition of a holy place dates far back in prehistory, the transformation of a pagan cult into a Christian one must be understood in the light of a short and telling thought written in the leaflet of the monastery of St. John the Baptist: “Each of these elements, although not directly related to Saint John the Baptist, are witnesses to a long cultic tradition in this area of Judaea.”65 The situation is similar in Bethlehem.66 According to St. Jerome, Adonis was once lamented there, whereas today the underground cave below the monu­mental church from the period of Emperor Justinian echoes with the song “O, Holy Night”. Regardless of the ups and downs of human history, the sacredness of the space is a fixture that does not change. The Holy Land is a good example of how different religions are intertwined by sharing the same holy places. In 1910 the pilgrims were able to observe this in Jerusalem and in Bethlehem. They were very excited to visit the famous Biblical town where everything had be­gun (figs. 106-111). They knew the story of Jesus’ birth very well because of Christmas celebrations. But this time they did not sing “O, Holy Night” in front of wooden and earthenware cribs in their own homes. Instead they gazed at the twinkling silver star that below the altar in the cavern of the birth of Jesus announced the news to the entire world: “This is where it happened!”67 On Friday, 16 September, their stay in the Holy Land drew to an end. In the early morning hours some of them paid the last visit to the church of the Holy Sepulchre, and then at six they took a train to Jaffa. At ten everybody was aboard the Tirol. Well, almost everybody. Some continued their travels in the Holy Land in the company of Father Benigen Snoj and journeyed to Egypt with him. Two women decided to become nuns and stayed in the Holy Land, whereas Janez Eberwein of Bled decided to buy property there instead of re­turning home. Although he was robbed during the pilgrimage, he had enough money left to buy a farm in the area between Jerusalem and Bethlehem.68 The voyage home was as strenuous as the voyage to the Holy Land. They sailed past the same islands and coastal towns, but the passengers aboard were not the same people. They were returning home richer for a new experience of the complex pilgrimage to the Holy Land. One of the youngest pilgrims, the 24-year-old Jože Žagar of Stara Loka, wrote in his letter to his parents: “I will remember it until the end of my life . . . .”69 A Slovene take on the Holy Land Soon after the pilgrimage to the Holy Land, many descriptions of the journey were published in various newspapers.70 Many public lectures were organised. One of the most important took place in Ljubljana, for which Naglic contri­buted 43 photos. A short article in the newspaper Slovenec said: “Although not coloured, they shed light on holy places better than the originals and they appear more lifelike, because they come from life. Such a lecture is not only very infor­mative; it is also the best possible entertainment on a Sunday afternoon. Despite the fact that it lasted two hours, the audience was thoroughly entertained. It was particularly amused by the last photo of a person on a donkey.”71 Naglic’s photographs were published together with reports of the pilgrimage in various magazines, the foremost being the monthly Bogoljub. The pilgrimage was also believed to strengthen patriotic feelings. Professor Ko­vacic unambiguously wrote: “We did not come to Jerusalem as an addition to another nation; we came as the Slovene nation, not as Carniolans or Styrians, but as Slovenes.”72 Kalan’s writings and Jeglic’s diary reveal that there was a desire to repeat the pilgrimage.73 Although this never happened, the memory of the great Slovene pilgrimage would have survived much longer if four years later the world had not been stricken by a great tragedy that inflicted deep wounds also on Slovenia. What is also important about the pilgrimage of 1910 is that the archival so­urces clearly show that individual priests wanted to secure Slovenes a piece of land in the Holy Land, where first a religious centre and an inn for pilgrims would be built and later a church, maybe a school, and even more.74 Rev. Franc Šegula still hoped that one day Slovenes would secure “a piece of the Holy Land,” but today we are lucky to have “The Commissariat for the Holy Land” in Ljubljana and the Franciscan friar Peter Lavrih, an excellent connois­seur of Biblical places, who with his associates have been organising pilgrima­ges to Israel for many years.75 This year I joined a group of pilgrims and traced the geography of the Old and New Testament under Lavrih’s expert guidance. But my journey to the Holy Land began a year before. I came across an article about Peter Naglic and his all-encompassing photographic oeuvre in the new­spaper Družina.76 The article mentioned his photographs of the Holy Land. I immediately wrote to the author of the article, Andrej Praznik, who kindly referred me to the owner of Naglic’s archive. Only a few days later I gazed at the original photographs of the 1910 pilgrimage. The precious images are only part of the photo archive that features around 10,000 photographs and negatives. This exceptional example of cultural heritage has been preserved thanks to Naglic’s grandson Matjaž Šporar. He introduced me to the life and work of Peter Naglic and enabled me to use the material for research on the first Slovene pilgrimage to the Holy Land, for which I am greatly indebted to him. Šporar’s words exuded great respect for his grandfather’s legacy and a great wish that Naglic’s work would be presented to the general public. I suggested he contacted the Slovene Ethnographic Museum and arranged for the digitalisation of the entire archive. As I write my concluding thoughts in mid July 2013, Naglic’s entire photo archive is digitalised and stored at the documentation department of the Slovene Ethnographic Museum and an exhibition entitled “From Home to Jerusalem” is on display at the museum’s galleries.77 The exhibition also includes a short presentation of the 1910 pil­grimage. But the publication that you are now reading is part of a special photo exhibi­tion dedicated exclusively to the pilgrimage. It has been put on display at the Slovene Museum of Christianity. The museum is based at the Cistercian abbey of Sticna, where the main instigator and spiritual guide of the pilgrimage, the Prince Bishop Anton Bonaventura Jeglic, spent the last years of his life. Peter Naglic, Jerusalem pilgrim no. 50, has been brought back to life through his unique photographs, as if his pilgrimage continued beyond eternity. His images speak to us, and beckon us to join him. But like every pilgrimage, the journey to the Holy Land is not an ordinary adventure. It is a sacred journey. Endnotes 1 Constantine was born in 272 in Nassius, at the site of the present-day city of Niš in Serbia. He died in 337 in Nicomedia, now Izmit in Turkey. 2 Ezekiel 8:14; New International Bible http://www.biblegateway.com 3 MURPHY-O'CONNOR, J. 2008: 231. 4 For the full list of places from the itinerary in the Slovene territory see: ŠAŠEL, J. 1975: 78. 5 ŠMITEK, Z. 2000: 120. 6 The Mamelukes ruled the Holy Land from 1291 to 1516 and the Ottomans from 1516 to 1918. 7 Suleiman I. the Magnificent (1494-1566). 8 Janez Evangelist Kalan (1868-1945). 9 JEGLIC, A. B. 1910: 65-66. 10 Anton Bonaventura Jeglic (1850-1937); Placid Fabiani (1846-1925) was in 1910 a Franciscan provincial minister. 11 By 1910 the organisation of the pilgrimage was twice postponed. 12 FLORJANCIC, A. P. 2003: 221. 13 KALAN, J. E. 1910 b: 339. 14 KALAN, J. E. 1910 b: 337; KALAN, J. E. 1910 c: 15. 15 JERUZALEMSKI ROMAR 1910. 16 KALAN, J. E 1910 d. 17 Before his departure to Sudan, Knoblehar travelled to Syria and Palestine, but missionaries and Knoblehar’s associates mostly visited Biblical places in Cairo and nearby (FRELIH, M. 2009: 7, 10; fig. 9) 18 VERNČ, M. 1859; JERAN, L. 1872; LAMPE, F. 1893; see also: ŠMITEK, Z. 1986: 61-63. 19 ZIDANŠEK, J. 1899. 20 Josip Marinko (1848-1921). For the travel log see: MARINKO, J. 1910 a - 1910 n / 1911 a - 1911 e. 21 ŠEGULA, F. S. 1910 a: Šegula was in charge of the spiritual preparations for the pilgrimage; in 1909 he wrote “Šmarnice” featuring a selection of meditative texts and suitable pilgrimage prayers (ŠEGULA, F. S. 1909). Franc Serafin Šegula (1860-1938), priest and author. 22 KALAN, J. E. 1910 b: 338. 23 ŠEGULA, F. S. 1910 c: 195-197; KALAN, J. E. 1910 c: 371. 24 ALBUM 1910. 25 ŠEGULA, F. S. 1910 b: 68 26 KOVACIC, F. 1910 b: 2. 27 Jeglic A. B.: Diary 1910: 26. Typescript, Archive of the Ljubljana Archdiocese. 28 KOVACIC, F. 1910 b: 2. 29 KOVACIC, F. 1910 b: 2. 30 Lambert Erlich (1878-1942), a lecturer of comparative religions at the Ljubljana Faculty of Theology. 31 The last great clash between good and evil is destined to erupt in the place called Harmagedon (Armageddon) near Megiddo in northern Israel. The battle is vividly described in a special chapter of the Bible, the Revelation (Apocalypse). It is believed to have been written by John the Evangelist while he lived in a cave on the island of Patmos in the late 1st century. 32 KALAN, J. E. 1910 a: 321-324. 33 The Austrian Hospice opened on 19 March 1836. 34 Founded in the middle of the 19th century, the Assumptionists come from France and have adopted the rules of St. Augustine. 35 For general information about the church see also ŠEGULA, F. S. 1910 e; KOVACIC, F. 1910 d: 1-2; BRIAND, J. 2010: 53-68. 36 HARRIS, R. L. 1995: 148-149. 37 For comparison with 19th century photographs of the Holy Land see: SUI, C. W. 2008. 38 KOVACIC, F. 1910 e: 1. 39 BRIAND, J. 2010: 96-101. 40 The gate was originally called “The Beautiful Gate.” 41 KRANJC, S. 1980: 64-66. 42 KALAN, J. E. 1911 f: 198. 43 MURPHY-O’CONNOR, J. 2008: 94. 44 KOVACIC, F. 1910 e: 1.; MURPHY-O’CONNOR, J. 2008: 104. 45 KELLER, W. 2011: 348-355. 46 KELLER, W. 2011: 328-331. 47 KELLER, W. 2011: 328. 48 KOVACIC, F. 1910 f: 1-2. 49 2 Samuel 18:18. 50 KOVACIC, F. 1910 f: 2. 51 In 1910 the pilgrims reportedly saw the imprint of the left foot, but more recent sources identify it as the imprint of the right foot (GREGOREC, F. K. 1911e: 71. / MURPHY-O'CONNOR, J. 2008: 143). 52 GREGOREC, F. K. 1911 e: 70. 53 For Baraga’s missionary work on the Great Lakes see: FRELIH, M. 2010. 54 The basilica of Dormitio Beatae Mariae Virginis was built by Germans and was consecrated on 10 April 1910. It stands next to a Benedictine abbey. 55 KALAN, J. E. 1910 a: 324-328; KOVACIC, F. 1910 g: 1. 56 Jurij Šenk (1850-1918). 57 For a short historical overview of the Order see: ŠEGULA, F. S. 1910 f: 269-270. 58 KALAN, J. E. 1910 b: 343; MUROVEC, M. 2011: 15. For information and material connected with Jurij Šenk I thank his relatives from Zgornje Jezersko, particularly Mimi Ogrizek, the Skuber family from the Makek farm, and Mija Murovec. 59 KOVACIC, F. 1910 h: 1. 60 Deuteronomy 32,52. 61 Matthew 3,13. 62 Matthew 3,17. 63 KOVACIC, F. 1910 i: 1. 64 Luke 1:39-56. 65 The leaflet “Ain Karem: Church of the birth place of Saint John the Baptist,” published by Convento di S. Giovanni Battista. 66 HARRIS, R. L. 1995: 140. 67 Below the altar there is a silver star with the sign: “Hic de Virgine Maria Jesus Christus natus est” (Here Jesus Christ was born from the Virgin Mary). 68 KALAN, J. E. 1911: 271. 69 FLORJANCIC, A. P. 2003: 226. 70 Most articles were written by Kalan, Kovacic and Marinko. See also: GREGOREC, F. K. 1911 a-1911 i. For the lastest overviews about the pilgrimage see: FLORJANCIC, A. P. 2003; LAVRIH, P. 2008; Isti 2009 a; Idem 2009 b. 71 Slovenec 38/259, 1910: 3. 72 KOVACIC, F. 1910 d: 1. 73 KALAN, J. E. 1910 b: 343; Jeglic A. B.: Dnevnik 1910: 27. Typescript, Archive of the Ljubljana Archdiocese. 74 ŠEGULA, F. S. 1910 d: 226; Isti 1910 b: 68. 75 For Christmas 2008 Father Peter Lavrih took his 100th group of pilgrims to the Holy Land. 76 PRAZNIK, A. 2012: 27. 77 Authors of the exhibition “From Home to Jerusalem: Photographic Records of Peter Naglic 1883-1959”: Matjaž Šporar, Marko Frelih PhD, Andrej Dular MA, Miha Špicek. Literatura Bibliography ALBUM 1910 Album Terrae Sanctae. Jerusalem 1910. BRIAND, J. 2010 Sveta dežela: Vodnik. Ljubljana 2010. FLORJANCIC, A. P. 2003 Jože Žagar, Kalanušar in drugi Locani v Sveti deželi leta 1910, in: Loški razgledi 50, 2003: 217–230. FRELIH, M. 2009 Sudanska misija 1848-1858: Ignacij Knoblehar - misijonar, razsikovalec Belega Nila in zbira­lec afriških predmetov / Sudan Mission 1848-1858: Ignacij Knoblehar - Missionary, Explo­rer of the White Nile and Collector of African objects. Ljubljana 2009. FRELIH, M. 2010 Spomin Velikih jezer / Memory of the Great Lakes. Sticna 2010. GREGOREC, F. K. 1911 a Od Jordana do Nila, in: Vrtec 41/1, 1911: 2–6. GREGOREC, F. K. 1911 b Od Jordana do Nila, in: Vrtec 41/2, 1911: 21–26. GREGOREC, F. K. 1911 c Od Jordana do Nila, in: Vrtec 41/3, 1911: 38–42. GREGOREC, F. K. 1911 d Od Jordana do Nila, in: Vrtec 41/4, 1911: 52–58. GREGOREC, F. K. 1911 e Od Jordana do Nila, in: Vrtec 41/5, 1911: 70–75. GREGOREC, F. K. 1911 f Od Jordana do Nila, in: Vrtec 41/6, 1911: 98–100. GREGOREC, F. K. 1911 g Od Jordana do Nila, in: Vrtec 41/7, 1911: 110–112. GREGOREC, F. K. 1911 h Od Jordana do Nila, in: Vrtec 41/8, 1911: 124–130. GREGOREC, F. K. 1911 i Od Jordana do Nila, in: Vrtec 41/9, 1911: 143–150. HARRIS, R. A. 1995 Exploring the World of the Bible Lands. London 1995. JEGLIC, A. B. 1910 V sveto deželo!, in: Bogoljub 8/3, 1910: 65–66. JERAN, L. 1872 Popotovanje v Sveto deželo, v Egipt, Fenicijo, Sirijo, na Libanon, Carigrad in druge kraje. Ljubljana 1872. JERUZALEMSKI ROMAR 1910 Jeruzalemski romar: Kažipot ob I. slovenskem romanju v sveto deželo od 2. do 21. septembra 1910. Ljubljana 1910. KALAN, J. E. 1910 a V sveti zemlji, in: Bogoljub 8/11, 1910: 321–328. KALAN, J. E. 1910 b Slovenci prvic v Sveti deželi, in: Bogoljub 8/11, 1910: 337–343. KALAN, J. E. 1910 c Slovenci prvic v Sveti deželi, in: Bogoljub 8/12, 1910: 371–373. KALAN, J. E. 1910 d Imenik romarjev v sveto deželo. Ljubljana 1910. KALAN, J. E. 1911 a Slovenci prvic v Sveti deželi, in: Bogoljub 9/1, 1911: 19–21. KALAN, J. E. 1911 b Slovenci prvic v Sveti deželi, in: Bogoljub 9/2, 1911: 53–56. KALAN, J. E. 1911 c Slovenci prvic v Sveti deželi, in: Bogoljub 9/3, 1911: 90–93. KALAN, J. E. 1911 d Slovenci prvic v Sveti deželi, in: Bogoljub 9/4, 1911: 126–129. KALAN, J. E. 1911 e Slovenci prvic v Sveti deželi, in: Bogoljub 9/5, 1911: 158–161. KALAN, J. E. 1911 f Slovenci prvic v Sveti deželi, in: Bogoljub 9/6, 1911: 196–200. KALAN, J. E. 1911 g Slovenci prvic v Sveti deželi, in: Bogoljub 9/7, 1911: 232–236. KALAN, J. E. 1911 h Slovenci prvic v Sveti deželi, in: Bogoljub 9/8, 1911: 268–271. KALAN, J. E. 1911 i Slovenci prvic v Sveti deželi, in: Bogoljub 9/9, 1911: 303–306. KELLER, W. 2011 Biblija ima vendarle prav. Ljubljana 2011. KOVACIC, F. 1910 a Naše jeruzalemsko romanje, in: Slovenski gospodar 64/40, 1910: 1–2. KOVACIC, F. 1910 b Naše jeruzalemsko romanje, in: Slovenski gospodar 64/41, 1910: 1–2. KOVACIC, F. 1910 c Naše jeruzalemsko romanje, in: Slovenski gospodar 64/42, 1910: 1–2. KOVACIC, F. 1910 d Naše jeruzalemsko romanje, in: Slovenski gospodar 64/43, 1910: 1–2. KOVACIC, F. 1910 e Naše jeruzalemsko romanje, in: Slovenski gospodar 64/44, 1910: 1. KOVACIC, F. 1910 f Naše jeruzalemsko romanje, in: Slovenski gospodar 64/45, 1910: 1–2. KOVACIC, F. 1910 g Naše jeruzalemsko romanje, in: Slovenski gospodar 64/46, 1910: 1–2. KOVACIC, F. 1910 h Naše jeruzalemsko romanje, in: Slovenski gospodar 64/47, 1910: 1–2. KOVACIC, F. 1910 i Naše jeruzalemsko romanje, in: Slovenski gospodar 64/48, 1910: 1–2.KRANJC, S. 1980 Sveta dežela. Celje 1980. LAMPE, F. 1892 Jeruzalemski romar I. Celovec 1892. LAMPE, F. 1893 Jeruzalemski romar II. Celovec 1893. LAVRIH, P. 2008 Slovenci prvic v Sveti deželi, in: Brat Francišek 6, 2008: 40–42. LAVRIH, P. 2009 a Slovenci prvic v Sveti deželi, in: Brat Francišek 1, 2009: 36–37. LAVRIH, P. 2009 b Slovenci prvic v Sveti deželi, in: Brat Francišek 2, 2009: 40–42. MARINKO, J. 1910 a Potovanje v sv. deželo, in: Dolenjske novice 26/5, 1910: 34–35. MARINKO, J. 1910 b Potovanje v sv. deželo, in: Dolenjske novice 26/7, 1910: 50–51. MARINKO, J. 1910 c Potovanje v sv. deželo, in: Dolenjske novice 26/9, 1910: 67–68. MARINKO, J. 1910 d Potovanje v sv. deželo, in: Dolenjske novice 26/10, 1910: 74–75. MARINKO, J. 1910 e Potovanje v sv. deželo, in: Dolenjske novice 26/11, 1910: 82–83. MARINKO, J. 1910 f Potovanje v sv. deželo, in: Dolenjske novice 26/12, 1910: 91–92. MARINKO, J. 1910 g Potovanje v sv. deželo, in: Dolenjske novice 26/13, 1910: 99. MARINKO, J. 1910 h Potovanje v sv. deželo, in: Dolenjske novice 26/14, 1910: 106–107. MARINKO, J. 1910 i Potovanje v sv. deželo, in: Dolenjske novice 26/15, 1910: 114–115. MARINKO, J. 1910 j Potovanje v sv. deželo, in: Dolenjske novice 26/16, 1910: 123. MARINKO, J. 1910 k Potovanje v sv. deželo, in: Dolenjske novice 26/17, 1910: 131. MARINKO, J. 1910 l Potovanje v sv. deželo, in: Dolenjske novice 26/19, 1910: 147–148. MARINKO, J. 1910 m Potovanje v sv. deželo, in: Dolenjske novice 26/23, 1910: 179. MARINKO, J. 1910 n Potovanje v sv. deželo, in: Dolenjske novice 26/24, 1910: 187–188. MARINKO, J. 1911 a Potovanje v sv. deželo, in: Dolenjske novice 27/2, 1911: 11–12. MARINKO, J. 1911 b Potovanje v sv. deželo, in: Dolenjske novice 27/4, 1911: 27–28. MARINKO, J. 1911 c Potovanje v sv. deželo, in: Dolenjske novice 27/5, 1911: 34. MARINKO, J. 1911 d Potovanje v sv. deželo, in: Dolenjske novice 27/7, 1911: 51. MARINKO, J. 1911 e Potovanje v sv. deželo, in: Dolenjske novice 27/8, 1911: 58–59. MURPHY-O'CONNOR, J. 2008 The Holy Land: An Oxford Archaeological Guide from Earliest Times to 1700. Oxford 2008. MUROVEC, M. 2011 Vitez božjega groba, in: Pr'jezerc 6/4, 2011: 15. PRAZNIK, A. 2012 Sveta dežela se je skrivala na podstrešju, in: Družina 6, 2012: 27. SUI, C. W. 2008 Travel to the Holy Land and Photography in the Nineteenth Century, in: WIECZOREK, A. / TELLENBACH, M. / SUI, C. W. 2008: 8–29. ŠAŠEL, J. 1975 Rimske ceste v Sloveniji, in: Arheološka najdišca v Sloveniji. Ljubljana 1975: 74–99. ŠEGULA, F. S. 1909 Šmarnice romarja jeruzalemskega: 32 premišljevanj za mesec majnik; ob enem molitvenik za romarje v Jeruzalem. Maribor 1909. ŠEGULA, F. S. 1910 a Sveti vecer romarja jeruzalemskega, in: Bogoljub 8/1, 1910: 4–5. ŠEGULA, F. S. 1910 b Ljudska romanja v Jeruzalem, in: Bogoljub 8/3, 1910: 67–69. ŠEGULA, F. S. 1910 c Naše jeruzalemsko romanje, in: Bogoljub 8/7, 1910: 195–197. ŠEGULA, F. S. 1910 d Znanstveni in narodni cilji jeruzalemskega romanja, in: Bogoljub 8/8, 1910: 225–227. ŠEGULA, F. S. 1910 e Cerkev božjega groba v Jeruzalemu, in: Bogoljub 8/4, 1910: 101–104. ŠEGULA, F. S. 1910 f Viteški red božjega groba, in: Bogoljub 8/9, 1910: 269–270. ŠMITEK, Z. 1986 Klic daljnih svetov: Slovenci in neevropske kulture. Ljubljana 1986. ŠMITEK, Z. 2000 Križarji, romarji, spokorniki: Naši srednjeveški stiki s Sveto deželo, in: Casopis za zgodovino in narodopisje 71/1-2, 2000: 119–132. ŠOBA, A. 1910 Pomen jeruzalemskega romanja z verskega stališca, in: Bogoljub 8/7, 1910: 198–200. ZIDANŠEK, J. 1899 Jeruzalemsko romanje: Prvo splošno avstrijsko jubilejno romanje v sveto deželo. Maribor 1899. VERNČ, M. 1859 Potovanje v Sveto deželo v letu 1857. Ljubljana 1859. WIECZOREK, A. / TELLENBACH, M. / SUI, C. W. 2008 To the Holy Lands: From Mecca and Medina to Jerusalem. Publications of the Reiss-Engelhorn Museums 30. Mannheim 2008. Pesmi o Sveti deželi iz leta 1910: Poems about the Holy Land from 1910: Zakaj ne smem v Jeruzalem (avtorica: S. Elizabeta), in: Bogoljub 8/8, 1910: 327. V sveti deželi (avtor: brat Gervazij), in: Bogoljub 8/11, 1910: 328. Na Sijonu (avtor: brat Gervazij), in: Bogoljub 8/11, 1910: 329. V getzemanski votlini (avtor: brat Gervazij), in: Bogoljub 8/11, 1910: 329. V betlehemski votlini (avtor: brat Gervazij), in: Bogoljub 8/11, 1910: 329. Viri slikovnega gradiva Sources of Illustration 1.–58. - Peter Naglic - zasebna last in fotodokumentacija Slovenskega etnografskega muzeja. / private collection and photo archive of the Slovene Ethnographic Museum. 59.–63.; 65.; 67.–111. - Marko Frelih. 64. in 66. - Zasebna last. / Private collection. 112. - Muzej kršcanstva na Slovenskem / Slovene Museum of Christianity. SEZNAM ROMARJEV 1. Prevzv. gospod knezoškof ljubljanski dr. Anton Bonaventura Jeglic 2. Janez Ev. Kalan, urednik in vodja, Ljubljana 3. Dr. Anton Prešeren, kaplan, Borovnica 4. Avguštin Šinkovec, župnijski-svetnik, Škofja Loka 5. Anton Mrkun, župnik, Homec 6. Janez Može, pekovski mojster, Trsat 7. Otilija Pfefferer, deželnega sodniškega svetnika vdova, Dunaj 8. Ana Kušarjeva, deželna uradnica, Ljubljana 9. Janko Barle, župnik pri sv. Jakobu v Ljubljani 10. P. Valerijan Ucak, duhovnik križnega reda v Ljubljani 11. Mihael Klancnik, misijonar, Ljubljana 12. Jernej Klinec, župnik, Javor pod Ljubljano 13. Jožef Knific, župnik, Tomišelj 14. Franc Krek, župnik, Vranja pec 15. Anton Lovšin, župnik, Radomlje 16. Venceslav Vondrašek, župnik, Podbrezje 17. Anton Zalaznik, gostilnicar, Polhov Gradec 18. Filip Fajdiga, mizarski mojster, Ljubljana 19. Uršula Križman, kuharica, Ljubljana 20. Barbara Brenko, kuharica, Ljubljana 21. Franja Strupi, zasebnica, Ljubljana 22. Marija Strupi, zasebnica, Ljubljana 23. Magdalena Kajzer, kuharica, Ljubljana 24. Apolonija Zabret, zasebnica, Št. Vid nad Ljubljano 25. Cirila Zakotnik, zasebnica, Št. Vid nad Ljubljano 26. Dr. Jožef Demšar, profesor, Št. Vid 27. Franc Božic, župnik, Javorje (Koroško) 28. Ivan Hojnik, župnik, Koprivna (Koroško) 29. Janez Hornbock, kapelan, Pliberk (Koroško) 30. Franc Kovacic, bogoslovec, Ljubljana 31. Jožef Potocnik, bogoslovec, Sv. Rok ob Sotli 32. Alojzij Filipic, bogoslovec, Gorica 33. Alojzij Skabrne, cerkvenik, Ljubljana 34. Franc Tiringer, posestnik, Šmarjetna gora pri Kranju 35. Simon Prešeren, posestnik, Zabreznica 36. Franc Požlep, zasebnik, Ljubljana 37. Peter Bizjak, mizar, Ljubljana 38. Peter Pavlin, posestnik, Ljubljana 39. Andrej Meden, samost. služab., Ljubljana 40. Franc Omers, posestnika sin, Nadgorica pri Ljubljani 41. Jožef Gregoric, posestnik, Nadgorica 42. Janez Suhadolc, posestnik, Šujica pri Ljubljani 43. Matija Rotar, posestnikov sin, Crnuce 44. Mihael Ježek, posestnik, Poljane pri Ljubljani 45. Franc Velkavrh, posestnik, Šujca 46. Ivan Crnic, posestnik, Ljubljana 47. Franc Kosec, strojnik, Št. Vid nad Ljubljano 48. Valentin Žontar, zasebnik, Ljubljana 49. Franc Borc, posestnik, Šmarca 50. Peter Naglic, mladenic, Šmarca 51. Andrej Vehovec, cevljar, Mengeš 52. Janez Zapecnik, zemljak, Kokra 53. Šimen Knific, posestnik, Dragocajna 54. Jožef Križnar, posestnik, Stražišce 55. Martin Dolžan, posestnik, Novaki p. Tržicu 56. Janez Gregorc, zemljak, Podtabor 57. Jožef Mohar, posestnik, Volavlje 58. Martin Dobnikar, posestnik, Jance 59. Ignacij Zagorc, posestnik, Vratno pri Št. Jerneju 60. Franc Vesel, posestnik, Šmarata pri Starem trgu 61. Jakob Kožic, posestnik, Šmarata pri Starem trgu 62. Franc Lapajne, cesarsko-kraljevi pisar, Idrija 63. Franc Svetlicic, posestnik, Idrija 64. Helena Oblak, služkinja, Bistra 65. Ivana Novljan, gospodinja, Ljubljana 66. Katarina Hrastar, služkinja, Ljubljana 67. Jožefa Kanonik, delavka v tobacni tovarni, Ljubljana 68. Marija Alic, služkinja, Ljubljana 69. Ivana Komatar, služkinja, Ljubljana 70. Marija Deutscher, kuharica, Ljubljana 71. Angela Bertol, kuharica, Ljubljana 72. Jožefa Meglic, zasebnica, Ljubljana 73. Rozalija Bokal, šivilja, Ljubljana 74. Jerica Kozjak, delavka v tobacni tovarni, Ljubljana 75. Marija Jerala, zasebnica, Ljubljana 76. Neža Germek, delavka v tovarni, Ljubljana 77. Marija Šlibern, delavka v tovarni, Ljubljana 78. Ana Mihelic, prodajalka, Ljubljana 79. Marija Glanic, delavka v tovarni, Ljubljana 80. Jerica Stroj, kuharica, Ljubljana 81. Jožefa Globelnik, šivilja, Ljubljana 82. Ana Novljan, kuharica, Ljubljana 83. Ana Brodnik, kuharica, Ljubljana 84. Ana Opravš, kuharica, Ljubljana 85. Jožefa Kovacic, kuharica, Ljubljana 86. Cecilija Pavlin, delavka v tobacni tovarni, Ljubljana 87. Marija Kosec, delavka v tobacni tovarni, Ljubljana 88. Ivana Strus, delavka v tobacni tovarni, Ljubljana 89. Angela Novak, kuharica, Ljubljana 90. Rozalija Zupan, kuharica, Ljubljana 91. Alojzija Prah, šivilja, Ljubljana 92. Terezija Gregorcic, delavka v tovarni, Ljubljana 93. Ana Hrovat, delavka v tovarni, Ljubljana 94. Marija Ogrenc, služkinja, Ljubljana 95. Fani Zamida, kuharica, Ljubljana 96. Ivana Barl, delavka v tobacni tovarni, Ljubljana 97. Marija Žnidar, trgovka, Ljubljana 98. Terezija Glavic, prodajalka, Ljubljana 99. Antonija Levstik, kuharica, Ljubljana 100. Jera Gaberšek, prodajalka, Ljubljana 101. p. Placid Fabijani, provincijal, Ljubljana 102. dr. Francišek Kovacic, profesor bogoslovja, Maribor 103. Mihael Saje, župnik-svetnik, Štanga 104. Anton Lesjak, župnik, Št. Jernej 105. Karol Pollak, veleindustrijalec, Ljubljana 106. Janko Zakrajšek, župnik, Vavta vas 107. Anton Žnidaršic, župnik, Bela cerkev 108. Franc Krumpestar, župnik, Sv. Gregor 109. fr. Gervazij Vidmar, usmiljeni brat, Kandija 110. Jožef Vidmar, vikar, Gorenje Polje (Goriško) 111. Viktor Kragl, kaplan, Fara pri Kostelu 112. Viktor Cadež, kaplan, Tržic 113. Francišek Šparovec, ekspozit, Vrhpolje pri Moravcah 114. Ivan Kogovšek, kaplan, Srednja vas v Bohinju 115. Ivan Koncnik, mladenic, Topla (Koroško) 116. Franc Legat, posestnik, Hraše pri Lescah 117. Franciška Zalaznik, posestnikova hci, Polhov Gradec 118. Barbka Vardjan, šivilja, Ljubljana 119. Neža Slovša, zasebnica, Dob 120. Amalija Strohal, zasebnica, Ljubljana 121. Josipina Kacar, zasebnica, Ljubljana 122. Helena Demšar, kuharica, Ljubljana 123. Jožefa Snoj, kuharica, Ježica pri Ljubljani 124. Marija Legat, posestnikova žena, Lesce-Hraše 125. Janez Kepec, kaplan, Selca 126. Martin Nemanic, župnik, Brusnice 127. Janko Petric, kaplan, Sv. Peter, Ljubljana 128. Franc Oswald, katehet, Idrija 129. Valentin Pintar, posestnik, Potok pri Železnikih 130. Sebastijan Jesenko, kolar, Železniki 131. Anton Starman, posestnik, Suha pri Škofji Loki 132. Andrej Porenta, mladenic, Virmaše pri Stari Loki 133. Anton Pintar, posestnik, Cešnjica pri Žel. 134. Jožef Žagar, posestnikov sin, Stara Loka 135. Jožef Košir, posestnik, Cešnjica pri Železnikih 136. Matevž Rant, posestnik, Osojnik pri Železnikih 137. Matevž Šolar, posestnik, Dražgoše 138. Ivan Pezdirc, trgovec, Dolenje Sušice pri Dolenjskih toplicah 139. Franc Simon, železniški delavec, Radohova vas 140. Valentin Šmit, posestnik, Ribno pri Bledu 141. Franc Razinger, posestnik, Sv. Križ nad Jesenicami 142. Matija Mikelj, skladišcnik, Kamna gorica 143. Luka Hafner, trgovec, Kropa 144. Andrej Noc, zasebnik, Hrušica pri Jesenicah 145. Janez Poklukar, posestnik, Krnica pri Gorjah 146. Ivan Kosiša, mlinar, Ilovk pri Kranju 147. Jurij Žagar, posestnik, Zdenska vas 148. Ivan Žagar, posestnik, Gorenji Lazi 149. Jožef Brodnik, poslovodja, Velike Lašce 150. Matija Tomšic, posestnik, Zdenska vas 151. Janez Kaplan, zasebnik, Dolenji Lazi pri Ribnici 152. Josip Sicherl, organist, Ribnica 153. Alojzij Lovšin, posestnik sin, Gorica vas pri Ribnici 154. Matevž Šmalc, zasebnik, Dolnji Lazi 155. Janez Dežman, trgovec, Javornik 156. Tomaž Perjatelj, posestnik, Rakovnik 157. Ivan Silvester, trgovcev sin, Vipava 158. Ivan Drašler, trgovec, Dole pri Bor. 159. Anton Peklaj, posestnik, Pristava pri Polhovem Gradcu 160. Janez Suhadolnik, posestnik, Kamnik pri Preserju 161. Jože Drašler, posestnik, Lašce pri Borovnici 162. Marija Zupancic, v deželni bolnici, Ljubljana 163. Marija Koštrun, služkinja, Ljubljana 164. Marija Kos, služkinja, Ljubljana 165. Franciška Sedmak, posestnikova soproga, Ljubljana 166. Terezija Moškric, posestnik, Sostrica-Zadvor 167. Marija Sterle, delavka v tobacni tovarni, Ljubljana 168. Barbara Levec, delavka v tobacni tovarni, Ljubljana 169. Marija Presetnik, delavka v tobacni tovarni, Ljubljana 170. Neža Žurman, kuharica, Ljubljana 171. Marjeta Ložar, služkinja, Ljubljana 172. Amalija Kepec, prodajalka, Ljubljana 173. Marija Keržan, perica, Ljubljana 174. Ivana Orehek, kuharica, Ljubljana 175. Marjana Suhadolc, bolniška strežnica, Ljubljana 176. Marija Gregorac, prodajalka, Ljubljana 177. Jerica Grum, zasebnica, Ljubljana 178. Marija Modic, prodajalka, Ljubljana 179. Uršula Verbajs, kuharica, Ljubljana 180. Jerica Lupan, zasebnica, Ljubljana 181. Marija Petkovšek, zasebnica, Ljubljana 182. Uršula Buh, zasebnica, Ljubljana 183. Marija Kurnik, zasebnica, Ljubljana 184. Franciška Vode, delavka v tobacni tovarni, Ljubljana 185. Marija Šmon, delavka v tobacni tovarni, Ljubljana 186. Cecilija Anžur, delavka v tovarni, Sostro 187. Franciška Kastelic, delavka v tovarni, Sostro 188. Elizabeta Kavcic, zasebnica, Ljubljana 189. Marija Kunovar, Dolnice pri Št. Vidu 190. Uršula Rihar, posestnikova hci, Gabrje pri Ljubljani 191. Ivana Urbanija, zasebnica, Cešnjica pri Moravcah 192. Marija Grilj, služkinja, Hudej pri Moravcah 193. Marjana Kovic, posestnica, Moravce 194. Uršula Bizjan, gospodinja, Moravce 195. Apolonija Kos, zasebnica, Moravce 196. Ivana Lovšin, posestnica, Gorica vas 197. Ana Bobek, posestnica, Ribnica 198. Ivana Pucelj, zasebnica, Gorenja vas pri Ribnici 199. Marija Mate, zasebnica, Gorica vas pri Ribnici 200. Marija Nosan, zasebnica, Gorica vas 201. Francišek Ksaver Meško, župnik, Marija na Zili 202. Mihael Šket, župnik, Loka pri Zidanem Mostu 203. Valentin Mikuš, župnik, Št. Jurij ob južni železnici 204. Janez Vreže, cesarsko-kraljevi profesor, Maribor 205. Matija Novak, župnik, Radovica 206. Peter Natlacen, kaplan, Metlika 207. Karol Gnidovec, kaplan, Žužemberk 208. Andrej Furlan, župnik, Sv. Križ pri Taboru 209. Ivan Theuerschuh, ekspozit, Lokve pri Taboru 210. Ivan Luskar, kaplan, Nova cerkev 211. p. Kazimir Kosobud, duhovnik O. T., Ormož 212. Jurij Šenk, veleposestnik, Jezersko 213. Janez Eberwein, zasebnik, Bled 214. Franc Jencic, posestnik, Kamnik 215. Anton Kogelj, posestnik, Idrija 216. Odar Marija, posestnikova žena, Studor-Bohinj 217. Mina Smukavec, trgovec, Srednja vas-Bohinj 218. Urša Cvetek, zasebnica, Laški rovt-Bohinj 219. Ana Pšenica, posestnikova žena, Jesenice 220. Ana Fidler, Ogorevc (Štajersko) 221. Adela Mostecnik, posestnica, Jesenice 222. Katarina Vodeb, mladenka, Zavodna pri Celju 223. Marija Sitar, kuharica, Doberna pri Celju 224. Valentin Osieckij, strežnik, Ljubljana 225. Alfonz Poljšak, duhovnik, Sv. Tomaž (Goriško) 226. Janez Rešcic, duhovnik, Gorica 227. Francišek Šmit, dijakon, Ribno pri Bledu 228. Jožef Keržic, posestnik, Borovnica 229. Anton Drašler, posestnikov sin, Drašica pri Borovnici 230. Anton Leskovec, delavec, Smreca 231. Franc Pust, posestnik, Mackovec pri Žužemberku 232. Jožef Rozman, posestnik, Trboje 233. Avguštin Oraš, posestnik, Schlachthof p. Vel. 234. Karl Dolc, cerkvenik, Kostrivnica (Štajersko) 235. Mihael Goršek, posestnik, Šmartno (Štajersko) 236. Juri Gams, posestnik, Šmartno (Štajersko) 237. Jakob Kac, posestnik, Šmartno (Štajersko) 238. Franc Polanec, posestnikov sin, Stanovsko (Štajersko) 239. Franc Lašek, župan, Stanovsko (Štajersko) 240. Anton Herle, zasebnik, Solcava 241. Gregor Plesnik, posestnik, Solcava 242. Juri Robnik, posestnik, Luce 243. Janez Jezovcnik, posestnik, Luce 244. Matija Žibret, mizar, Letuš (Štajersko) 245. Franc Prislan, posestnik, Parišlje pri Braslovcah 246. Franc Stožir, posestnik, Ternole pri Celju 247. Ivan Sutinger, zasebnik, Brod na Savi (Slavonija) 248. Damijan Koželj, privatni uradnik, Ljubljana 249. Anton Jarc, posestnikov sin, Sv. Duh na Ostrem vrhu 250. Matija Vipotnik, posestnik, Sv. Peter v Savinjski dolini 251. Franc Šiško, mizar in posestnik, Selce v Slovenskih goricah 252. Gregor Leben, posestnik, Žice 253. Franciška Lohkar, posestnika žena, Bruhanja vas pri Vidmu 254. Ana Hren, šivilja, Kompolje 255. Marija Špolar, šivilja, Bruhanja vas 256. Marija Dežman, posestnica, Lancovo pri Radovljici 257. Ana Jurc, zasebnica, Lancovo pri Radovljici 258. Marija Resman, zasebnica, Predtrg pri Radovljici 259. Antonija Fajfar, zasebnica, Kranj 260. Marija Fajfar, zasebnica, Kranj 261. Cecilija Juvanec, zasebnica, Borovnica 262. Ana Hrovatin, posestnica, Borovnica 263. Jera Gruden, posestnikova žena, Podgora-Verd 264. Jera Rogelj, posestnica, Niževec pri Borovnici 265. Terezija Mulej, posestnikova hci, Studencice pri Borovnici 266. Ivana Poljanec, kuharica, Idrija 267. Neža Voncina, rudarjeva vdova, Idrija 268. Marija Rupnik, posestnica, Jelicni vrh 269. Neža Zupan, posestnica, Hlebce pri Lescah 270. Katra Vok, posestnikova žena, Hraše pri Lescah 271. Marija Potocnik, posestnikova hci, Dobraceva pri Žireh 272. Marija Seljak, zasebnica, Mrzli vrh pri Žireh 273. Elizabeta Smolnikar, trgovec, Kamnik 274. Jožefa Lukan, posestnikova žena, Šmarca 275. Neža Vodopivec, zasebnica, Zagorje ob Savi 276. Uršula Drnovšek, posestnica, Zagorje ob Savi 277. Uršula Potocnik, posestnika žena, Sv. Lenart pri Selcih 278. Ana Potocnik, posestnica, Leskovica nad Poljanami 279. Ivana Dolinar, zasebnik, Cerklje pri Kranju 280. Marija Kepec, posestnica, Cerklje pri Kranju 281. Marija Kepec, zasebnica, Spod. Bernik 282. Marija Robic, perica, Jesenice 283. Mina Polajnar, cestarjeva žena, Plavž pri Jesenicah 284. Marjeta Florjan, šivilja, Vransko 285. Jera Šlibern, zasebnica, Dobrunje pri Spodnji Hrušici 286. Ancka Malavrh, zasebnica, Setnik pri Polhovem Gradcu 287. Franciška Jakic, zasebnica, Hrustovo pri Velikih Lašcah 288. Neža Rak, zasebnica, Homec 289. Franciška Žitko, delavka, Vrhnika 290. Franciška Mramor, šivilja, Cirknica 291. Marija Krašovec, posetnica, Potok p. Vrhniki 292. Marija Kalan, zasebnica, Stara Loka 293. Marija Marn, delavka tovarne, Vevce 294. Marija Vesel, posestnikova žena, Šmarata pri Starem trgu 295. Marija Perme, kuharica, Šmartno pri Litiji 296. Marija Rode, posestnikova hci, Rodica pri Domžalah 297. Franciška Camernik, delavka v tobacni tovarni, Rožna dolina 298. Jožefa Srakar, delavka v tobacni tovarni, Rožna dolina 299. Marija Šuster, delavka v tobacni tovarni, Ljubljana 300. Marija Kavs, služkinja, Trst 301. Viljem Koster, rektor, Hamborn 302. Gregor Potokar, župnik, Gornji grad 303. Anton Ferleš, misijonar, Gradec 304. Janez Bešter, kaplan, Cerklje 305. Štefan Valentincic, župnik, Gabrje-Goriško 306. Janez Kozinc, župnik, Slivnica, Štajersko 307. Martin Jurhar, kaplan, Konjice 308. p. Bernardin Šalamun, kaplan, Sv. Trojica v Halozah 309. Franc Letonja, kaplan, Šmartno, Štajersko 310. Janez Zdravlic, misijonar, Celje, Štajersko 311. Mihael Schmid, župnik, Solcava, Štajersko 312. Simon Kos, župnik, Opatje selo, Goriško 313. Tomaž Zupan, lesni trgovec, Selo pri Žirovnici 314. Jakob Korošec, zasebnik, Radenci 315. Jožef Vukšinic, posestnik, Metlika 316. Marija Šporn, kuharica, Trst 317. Ivana Urbas, kuharica, Trst 318. Marija Brolih, kuharica, Trst 319. Marija Mezner, kuharica, Trst 320. Ana Škerk, služkinja, Trst 321. s. Agata Hribernik, usmiljenka, Ljubljana 322. s. Fabijola Matore, usmiljenka, Ljubljana 323. s. Viljemina Može, usmiljenka, Ljubljana 324. Ivan Hauptman, kaplan, Muta 325. Josip Lipša, nadškof. kom., Križevci 326. Matevž Jenko, delavec, Trata-Škof. Loka 327. Franc Plateis. veleposest, Rocica, Štajersko 328. Francišek Ver, zidar, Vicava pri Ptuju 329. Janez Lancic, klepar, Radgona 330. Franc Omerzel, posestnik, Kostajnik, Štajersko 331. Tomaž Rantaša, posestnik, Selišce, Štajersko 332. Janez Bajc, posestnik, Botricenci, Štajersko 333. Lenart Kuhar, posestnik, Kotlje, Koroško 334. Alojzij Konecnik, posestnikov sin, Vogerce, Koroško 335. Pavel Vakovnik, posestnik, Vogerce, Koroško 336. Štefan Breznik, posestnik, Vogerce, Koroško 337. Martin Rucnik, posestnik, Možica, Koroško 338. Franc Onic, delavec, Možica, Koroško 339. Janez Smole, delavec, Borovlje, Koroško 340. Janez Stražišnik, posestnik, Tolsti vrh, Koroško 341. Jožef Lesjak, delavec, Breška vas, Koroško 342. Andrej Brodnik, posestnik, Koprivna, Koroško 343. Jože Jereb, krojac, Zakriž, Goriško 344. Ivan Vojska, posestnik, Cerkno, Goriško 345. Jože Peternelj, posestnik, Cerkno, Goriško 346. Ana Rupar, delavka, Škofja Loka 347. Marija Skale, kmetica, Vojnik 348. Ema Kranjc, služkinja, Maribor 349. Marija Drozg, zasebnica, Maribor 350. Marija Križanic, šivilja, Maribor 351. Rezi Lukovnjak, zasebnica, Maribor 352. Antonija Galun, kuharica, Maribor 353. Lucija Šket, posestnica, Maribor 354. Terezija Masten, kuharica, Maribor 355. Ana Kiselak, postrežnica, Maribor 356. Franciška Erjavec, kuharica, Maribor 357. Neža Mihelin, Kuharica, Celje 358. Elizabeta Hrašan, hišna oskrbnica, Celje 359. Marija Nerat, šivilja, Celje 360. Elizabeta Dolenc, posestnica, Celje 361. Ivana Brunker, kuharica, Celje 362. Marija Volcko, zasebnica, Celje 363. Pavla Križan, posestnica, Zadobrava 364. Genovefa Pukmeister, posestnica, Celje 365. Marija Dernac, kuharica, Celje 366. Marija Fric, kuharica, Celje 367. Antonija Vrhovnik, kuharica, Ljutomer 368. Marija Novak, trgovka, Ljutomer 369. Ana Lukner, posestnica, Ljutomer 370. Rozalija Vrhovnik, šivilja, Ljutomer 371. Neža Zemljic, posestnikova žena, Sv. Benedikt 372. Elizabeta Weis, posestnikova žena, Sv. Benedikt 373. Marija Kampl, služkinja, Ptuj 374. Marija Slana, posestnikova žena, Ptuj 375. Helena Šmid, posestnikova žena, Solcava 376. Franciška Havdej, posestnikova žena, Solcava 377. Marija Žibovt, posestnikova žena, Solcava 378. Ana Baum, kuharica, Gradec 379. Marija Beton, kuharica, Gradec 380. Roza Šegula, zasebnica, Vitomarci, Štajersko 381. Franciška Vavpotic, posestnikova hci, Lukavci, Štajersko 382. Alojzija Puklavec, posestnikova žena, Sveti Miklavž, Štajersko 383. Julijana Dimat, posestnik, Sp. Porcic, Štajersko 384. Terezija Dimat, posestnica, Faal, Koroško 385. Jožefa Jezernik, posestnica, Žalec, Štajersko 386. Marija Golf, zasebnica, Videm- Dobrepolje 387. Jožefa Kovac, posestnica, Konjice 388. Urška Tomažic, šivilja, Tinje, Štajersko 389. Ana Repenšek, posestnikova žena, Nova štifta 390. Margareta Kotzbek, posestnikova hci, Gradec 391. Alojzija Gorjup, posestnikova, Jurjevski dol, Štajersko 392. Jožefa Cerkvenik, kuharica, Trst 393. Katarina Ahacic, kuharica, Trst 394. Antonija Pondelak, kuharica, Trst 395. Marija Mahnic, sobarica, Trst 396. Nežika Šumaj, kuharica, Trst 397. Roža Mazanek, kuharica, Trst 398. Uršula Zupanc, kuharica, Trst 399. Ana Butinar, kuharica, Trst 400. Ivana Trtovšek, sobarica, Trst 401. Dr. Petar Kragic, mitronosni opat, Skradina, Dalmacija 402. Juraj Anticevic, duhovnik, Brac (Dalmacija) 403. Anton Pelnar, župnik, Sv. Štefan na Zili 404. Marinko Lackovic, svecenik, Djakovo 405. Franc Sila, župnik, Sv. Ivan pri Trstu 406. Grgo Tambaša, castni kanonik, Šibenik 407. Ignacij Debeljak, župnik, Sv. Ivan-Zelina (Hrvatsko) 408. Valentin Lechpamer, kaplan, Ilija-Obreš (Hrvatsko) 409. Valentin Cajnko, veroucitelj, Varaždin 410. Jakob Pvlovcic, župnik, Suhor, Bela krajina 411. Aleksander Martelanc,duhovnik, Divaca 412. Nikola Turato, kan.-župnik, Cres (Istra) 413. Franjo Šenk, kaplan, Crna (Koroško) 414. Janez Zorman, trgovec, Šiška 415. Jakob Pavlic, posestnik, Rottenberg nad Mariborom 416. Jožefa Velikonja, kuharica, Trst 417. Angela Rogelj, služkinja, Trst 418. Franciška Golcar, kuharica, Buzet 419. Franciška Šemprimožnik, posestnica, Bocna (Štajersko) 420. Terezija Kralj, posestnikova hci, Iljaševci pri Ljutomeru 421. Marija Oset, posestnikova hci, Hrušovica (Štajersko) 422. Ana Zupancic, posestnikova hci, Gotovlje pri Žalcu 423. Francišek Guštin, kaplan, Trst 424. O. Dragutin Brajkovic, svecenik, Krk (Hrvatsko) 425. Nikola Grego, kaplan, Omišalj (Krk) 426. Don Frane Ivasovic, kaplan, Trogir (Dalmacija) 427. Mihael Bratina, cerkovnik, Kamnje (Goriško) 428. Jožef Peršic, posestnik, Ravno pri Crnicah (Goriško) 429. Vincencij Vodopivec, posestnik, Kamnje pri Crnicah 430. Jožef Slivnik, posestnik, Zgornje Gorje 431. Franc Babic, krojaški mojster, Škofja Loka 432. Franc Novic, krojac, Gorica 433. Ivan Pišcanc, posestnik, Rihenberk 434. Ivan Colja, posestnik, Rihenberk 435. Jožef Faganel, posestnik, Osek (Goriško) 436. Štefan Pavlin, posestnik, Solkan 437. Vjekoslav Antoniazzo, naducitelj, Cres, Istra 438. Jurij Stimac, trgovec, Srednja Bistrica (Ogrsko) 439. Janez Marcelia, železniški uslužbenec, Šušak 440. Janko Cašl, naducitelj, Konjice 441. Antonija Karis, služkinja, Trst 442. Ana Gregorcic, kuharica, Trst 443. Franciška Koterle, kuharica, Trst 444. Marija Gruden, kuharica, Trst 445. Marija Štanfel, zasebnica, Reka 446. Katarina Munko, kuharica, Gorica 447. Katarina Novic, posestnikova žena, Gorica 448. Marija Pogacnik, zasebnica, Javornik (Goriško) 449. Ivana Slokar, šivilja, Škrilje, Goriško 450. Cecilija Cebron, trgovec, Rihenberk, Goriško 451. Viktorija Poljšak, Batinje, Goriško 452. Jožefa Vovk, zasebnica, Sv. Tomaž, Goriško 453. Marija Dolžan, uciteljica, Brest, Istra 454. Marijana Malenšek, služkinja, Reka, Istra 455. Terezija Cercek, kuharica, Slivje, Istra 456. Franciška Cepic, posestnica, Kasaze, Koroško 457. Marija Canderlic, zasebnica, Dragi dol, (Hrvatsko) 458. Katarina Marolt, posestnica, Moste pri Ljubljana 459. Ivana Lazar, služkinja, Škofja Loka 460. Franciška Drobnic, posestnikova žena, Videm, Kranjsko 461. Marija Zakrajšek, posestnica, Podsmreka, Kranjsko 462. Rotija Ježek, tobacna delavka, Šmartno pod Šmarno goro 463. Marija Petac, delavka v tobacni tovarni, Ljubljana 464. Marija Mekuc, kuharica, Ljubljana 465. Jožef Budin, župnik, Gorica 466. Janez Florjancic, kaplan Škocjan pri Mokronogu 467. Janez Klavžar, kaplan, Škocjan pri Mokronogu 468. Julij Slapšak, naducitelj, Vodice 469. Jožef Kelvišar, organist, Škocjan 470. Ivan Mazovec, visokošolec, Perovo-Kamnik 471. Ana Rop, posestnica, Bocna, Štajersko 472. Marija Belic, modistka, Ljubljana 473. Marija Rovšek, kiparjeva vdova, Ljubljana 474. Franciška Šubic, zasebnica, Škofja Loka 475. Jožefa Marin, posestnica, Št. Rupert 476. Rozalija Krumpestar, kuhar, Sv. Gregor 477. Ivana Demšar, zasebnica, Ljubljana 478. Jožef Križman, župni upravitelj, Tinje, Istra 479. Peter Tomažic, posestnik, Sv. Benedikt 480. Franc Ograjšek, strežnik, Ljubljana 481. Franc Ažman, voznik, Kropa 482. Franc Zdovc, posestnik, Rožanke (Koroško) 483. Anton Marolt, posestnik, Jance 484. Florjan Melavc, posestnik, Št. Janž (Štajersko) 485. Anton Semerl, posestnik, Št. Jošt pri Vrh 486. Gregor Krmelj, posestnik, Staniše pri Škofji Loki 487. Janez Žonta, posestnik, Spodnja Idrija 488. Jožef Trobec, župan, Crni vrh 489. Janez Jarc, posestnik, Ajdovec 490. Ignacij Zavolovšek, veleposestnik, Okonina 491. Janez Cop, posestnik, Bled 492. Jožef Pogacar, posestnik, Zagorica pri Bledu 493. Jakob Kuralt, posestnik, Žabnica 494. Janez Zelnik, posestnik, Levstiki pri Ortneku 495. Jožef Kristanc, posestnik, Šencur 496. Franc Nastran, posestnik, Rudno pri Železnikih 497. Matija Wutti, posestnik, Rekarja vas, (Koroško) 498. Franc Plesnik, posestnik Solcava (Štajersko) 499. Jožef Mole, posestnik, Žažar pri Vrhniki 500. Ivan Stanonik, župan, Horjul 501. Ivan Kemperle, trgovec, Cešnjica 502. Franc Golob, posestnik, Sp. Idrija 503. Gašper Markelj, posestnik, Železniki 504. Jožef Perše, posestnik, Št. Rupert 505. Štefan Slapnik, mlinar, Tuhinj 506. Doroteja Tomšic, Gornje Poljane 507. Marija Kucer, posestnica, Št. Jurij ob Taboru 508. Marija Kovacic, kuharica, Trst 509. Amalija Logar, delavka v tovarni, Ljubljana 510. Marija Žibert, posestnikova žena, Suha pri Kranju 511. Neža Bartol, šivilja, Rakek 512. Terezija Vakovnik, posestnikova žena, Vogrce 513. Neža Vertacic, zasebnica, Št. Jernej 514. Neža Petkovšek, zasebnica, Gorenja vas pri Logatcu 515. Marija Turk, posestnikova žena, Podkraj pri Pliberku 516. Marjana Šubic, gosp., Godešic pri Škofji Loki 517. Antonija Lavric, kuharica, Ljubljana 518. Franciška Kolnik, delavka v tobacni tovarni, Ljubljana 519. Helena Gervolj, zasebnica, Solcava 520. Terezija Lavrih, posestnica, Žabna 521. Kristina Pavlin, mladenka, Solkan 522. Katarina Peršak, zasebnica, Gorica 523. Marija Petac, delavka v tobacni tovarni, Ljubljana 524. Marija Krek, zasebnica, Kranj 525. Ivana Slabe, mladenka, Vrhnika 526. Uršula Potokar, posestnica, Šmarje 527. Ema Podboj, mladenka, Ribnica 528. Ana Koprivnikar, služkinja, Gradec 529. Apolonija Zupan, posestnik, Smokuc pri Breznici 530. Ivan Kovacic, trgovec, Radgona 531. Matija Podgorelec, posestnik, Stanetinci, Štajersko 532. Mihael Grafenauer, posestnik, Marija na Zili 533. Matevž Barle, posestnik, Luže pri Šencurju 534. Primož Brlec, posestnik, Kamnik 535. Andrej Marzidovšek, posestnik, Ptujska gora 536. Ivan Lutman, posestnik, Štandrež, Goriško