In 1888, M. Gamurrini published a second and more carefully prepared edition. A year later a translation of this appeared in Russian at St. Petersburg, accompanied by the Latin text. It was not till the year 1891, that the Palestine Pilgrims Tract Society published, in London, the original text, accompanied by an English version made by John H. Bernard, an introduction and notes. The English title was as follows, “The Pilgrimage of St. Silvia of Acquitaine to the Holy Places about 385 A.D.” In 1898 a learned edition was published at Vienna by Herr Paul Geyer.[54] The manuscript of Arezzo is incomplete,--having neither beginning nor end, and it has no author’s name. Now the question that naturally arises in our minds is, How did M. Gamurrini know that the writer was Silvia of Acquitaine? What autobiographical details did the manuscript reveal? It certainly revealed that its author was a lady of distinction, and that she was a native of a western province of the Roman Empire, bordered by the ocean. After the discovery of the manuscript there was a great deal of discussion as to who could have been its author. Some thought she must be Silvia, sister of Rufinus; Kohler thought she was Galla Placidia, daughter of Theodosius;--it will be remembered that this emperor was born in Galicia; but now the date of the pilgrimage is known to have been much earlier than that of the birth of Theodosius, so that the pilgrim could not have been his daughter. In October 1903, Father Marius Férotin, a learned French monk of the Benedictine Order, published an article in the _Revue des Questions Historiques_, entitled “Le Véritable auteur de la _Peregrinatio Silvae_. La vierge Espagnole Etheria.”[55] This student says that the first sentence of the manuscript shows us the intrepid lady traveller already far from her native land--at the foot of Mount Sinai. “Dans un Latin vulgaire plein de simplicité, j’allais dire de bonhomie, mais qui ne manque pas de charme et où déborde à chaque page un saint enthusiasme pour les souvenirs bibliques.” She tells her readers that she is in haste to see everything. “Ego, ut satis curiosa” (_satis_ is here used for _valde_), and the number of questions she asks prove that she has not exaggerated. When she came to where the city of Sodom once stood, she wrote: “The place where there was once an inscription about Lot’s wife was shown to us, which place we read of in the Scriptures. But, believe me, venerable ladies (the nuns of her convent in Galicia), the pillar itself is not visible, only the place is shown. The pillar is said to be covered up in the Dead Sea. We certainly saw the place, but we saw no pillar; I cannot deceive you about this matter. The bishop of the place, that is, of Segor, told us that it is now some years since the pillar was visible.”[56]