The Pilgrimage became famous among aristocratic women in particular, and middle-class women in general, in the Middle Ages, and it had an impact on the pilgrimage textual literature. In this section we will present two types of pilgrimage textual literature, through Egeria's Letter to the sisters of Love, and Jerome's Letter to Paula Astuchem's daughter No. 108, one of the many letters of St. Jerome.

Empress Helena's visit to the Holy Land considers the beginning of a new era of Christianity, encouraging the aristocracy of the women of Rome to visit holy places in Judea, Jordan, and Galilee, as well as the monastic centers in Egypt, most notably s the pilgrim Greater Melania, and her granddaughter minor Melania, Paula, Pompeña, Sylvia, Fabiola, Flavia, and other. However, Egeria's journey 381-384 and Paula's in 385 are the most famous journeys between them.

Egeria and Paula's accounts of the birth of a new literary genre known as the "itinerary", which appeared simultaneously with the formal institutionalization of the pilgrimage itself, in which both sardines took the form of a speech when Egeria described her journey in a letter to a group of women who called them "sisters of love" and who remained in their homeland. Paula's journey was known through an obituary written by Jerome for her daughter Iestochim in 404, following her mother's death. The letter contains Paula's biography with an account of her journey to holy places.

The writings of Egeria and Jerome are very different, as Jerome's writing characterized by an elegant and smooth prose style in which he followed the rules of Checheroni literature (relative to the philosopher, lawyer, and Roman statesman Shiron 106 BC- 43 BC), one of the Latin literature branches. One of the most important features of this type of literature is the rhetorical style of Bilge and Longitudinal at the same time. While the writings of Egeria were far from the classic Latino style, due to the fact that she was not taught as highly in classical literature as the ladies of the aristocracy, the writing style was simple prose that did not rely on modern rules, she was not a writer and did not know that she was writing her itinerary.

Egeria relied on the Book of the Old Testament in describing her journey to the sisters of Love, where she mentioned the events contained therein and the places she visited from a historical and geographical point of view without a classification or clear explanation. She was not a writer as well-known as Saint Jerome, the famous author who had a great influence on the ladies of the aristocratic society in Rome because of his writings and rhetorical style. His letter No. 108 was addressed not only to Estoshim, daughter of Paula, but was intended for the entire Christian world.

Egeria wrote her letter to the sisters of Love in her own handwriting while seeing the holy places, while Jerome wrote his letter 108 twenty years after Paula's death, where he described the exact course of her journey, through which he also specified the location and time. The difference between the two letters is clear when you read them, as Egeria's letter was immediate, emotional, and full of emotion, as opposed to Jerome's letter of scientific style.

Every journey that Egeria made was real, as it expresses every event mentioned in the Old and New Testaments, and this was evident in her message to the sisters of Love. It is a personal diary full of emotion and feelings, as historians describe it. Egeria represents a religious experience for the pilgrimage of repentant ascetic women, it is their voice heard, it is the voice of the silent half of the believers, while Paula, because of the strong friendship with Saint Jerome, it is difficult to distinguish between her point of view and his, and therefore the reader cannot know whether she represents Paula Repentant Pilgrims or not, they both saw the holy places through the eyes of the other.

Jerome, through his Letter 108 to Lystochem and Letter Number 46, which he wrote in 386 AD to an aristocratic lady living in Rome called Marcella, urging her to come to the Holy Land was a classic expression of Jerome's positive attitude regarding pilgrimage and visiting religious places. For him, it is a unique experience that helps to understand the texts of the Bible, and that catechism for Christians is not complete until a visit to Jerusalem is completed.

For Egeria, the pilgrimage was "for the sake of prayer, without charge". She believes that praying in holy places has a special meaning and is of great benefit. She says in this regard: "It has always been our practice when we arrive at a place to pray, we read the Bible, and then we sing the appropriate psalm for prayer."

Egeria uses the term "practice" and this means the organized practice of the monks in charge of the holy places in Palestine and Egypt, who read to the traveling Christians passages from the Bible of the location and then recited prayers thereafter. For her, they are the ones who transmit the spirit of the sacred past into the present.

Concerning the pilgrimage of Paula, who wrote the itinerary of her journey by St. Jerome, no special terms were used, and he preferred not to describe her journey to Syria and Venice, where he said: “I will not describe her journey through Syria and Venice, because I did not intend to write a travel book about her, but I will mention only the places mentioned in the Bible.”

By examining the two letters, we find that the style of writing is different, and this is what historians unanimously agreed upon. Egeria was interested in recounting sacred events at the same time and place. She wrote the term “sacred” 186 times. The sacred site is an “immortal and unforgettable ritual place”, She attached herself to a sacred bond with the place, and her style in the account is to encourage people to make the pilgrimage.

As for Paula, her experience was very textual and research absent from the narrative of the journey. Jerome’s writing in his letter was limited to her see of the places and their importance. He does not mention that Paula kept souvenirs from the monks, unlike the experience of Egeria, which considered that what the monks distributed as “blessings” from sacred lands. For Egeria the Monks are “real holy people, living individually or collectively, of sacred conduct, bound to a sacred land.”

Egeria started in her letter with the phrase “to the sites according to the gospel”. She was convinced of all the advantages of pilgrimage, especially those related to religious places, which she described as "places of my desire, places of my longing." And she always emphasized in her letter to the sisters of love on the liturgical aspect, which is meant by worship and social prayers of all kinds, such as the prayers of the Holy Mysteries, baptism, and the Divine Liturgy. But the matter differed with Jerome, who considers the holy places as an aid to understanding the Bible. The historical sites are strong evidence of the events that occurred in, and this was clear in his letter to Istochem, where he said: “In every visit that Paula made to one of the saints in the monks’ caves, she sees the Lord Christ is before her, she visited the place of his birth, death, and resurrection.” Saint Jerome sanctified His Holiness Paula through her sobriety that controls her feelings, her vision is spiritual, and the Bible is important to her, but the presence of Christ and the feeling of his presence is the most important.

As for Egeria, the Bible was her guide, and so did Paula, but the two women took different approaches to interpretation. Egeria was interested in seeing places in order to understand the events described in the text of the Bible. She reinforced the geography of the text in describing the holy places, for example when describing Mount Sinai which amazed her but not surprisingly to her to be convinced that the road to the "Mount of God" over the surrounding high mountains "cannot really be seen before one climbs it, it is something has been planned for it by God."

For St. Jerome, he cared about the names of the places in his letter without describing them. Jerome is known to have written a dictionary of the origin and derivatives of the names in the Bible, and he adopted this approach in his novel for Paula's Pilgrimage, for example, the word Zion means "castle", Bethlehem means "baking house", Gaza means "power" or "God's fortunes", and Bethel means "God's house".

In addition to his attribution to the biblical geographical place names, Acre City means "Ptolemos," Omaus means "Nichopoulos", and Lod means "Despolis." The names are important to him, and it was clear from his description of Paula's tears when she arrived in Bethlehem and said: "Blessed Bethlehem, the bread house, the cradle of bread that came down from heaven." St. Jerome cared about Bethlehem's own description of being the place of his meeting with Paula where she died.

it is noted in Eigeria's letter her lack of interest in interpreting names because discourse science is not part of her culture. She saw the place, heard the text, and described holy prayers, religious feasts, monks' and nuns' lives, and christening rites. She also knew how to read the text, avoiding the pattern of interpretation, unlike Paula, who read the Bible with Jerome's eyes. Eigeria paid attention to Mass and prayers and the course of her journey, while Jerome focused on the interpretation of the religious text and its deep meaning. The experience of Eigeria was closer to the well-known medieval Christian pilgrimage, and Jerome and Paula were based on the so-called scientific pilgrimage based on understanding, analysis, and interpretation of the Bible.

It is noted through the two letters that the textual literature of the pilgrimage has not lost its relevance throughout the ages, and historians are still trying to understand several subjects related to this type of literature, especially the course of the pilgrims' journey in the Holy Land, and the codification and recording of everything they go through as they walk, in which the writing method varies from one pilgrim to another.