The first written document was from the Pilgrim Bordeaux, which casts a shadow over the later novelistic style of Egeria. However, Bordeaux's writings, as Hunt describes them, were characterized by the immobility of the narrative, in contrast to the benevolent and Christian-spirited message of Egeria by a Christian traveler. Robert Wilkin also described Bordeaux's writings as "a brief, succinct narrative, noting where he went, what he saw, where the horses changed, the distance traveled from place to place, in short the book contains no interest in theology as it is randomly transmitted from place to place with no hierarchy of place." .

Bordeaux's descriptive writings are divided into two parts. The first is known as the journey log, which describes rest stops, places to change horses, as well as distances traveled from Europe to the Holy Land. These writings rely on guide books, maps and charts. The second record contains the names of religious places in and around the city of Jerusalem.

Although it contains important information regarding Christian Jerusalem, it does not express his voice (personality) or language, unlike the message of the Pilgrim Egeria's to the sisters of Love, in which she described the path of her journey to Jerusalem in her own language, and through which she shows her mastery in the art of writing.

As for the letter of Saint Jerome Lystochem, the daughter of Saint Paul, it was not a guide book describing Paula’s journey, but rather he wanted to show Paula’s spiritual feelings and reaction when she saw the Holy Land. Giron relied on his personal experience in writing and on his ability to persuade, although he did not go into many details, and this was evident in his letter No. 46, which he wrote to Marcella, urging her to come to the Holy Land and what she would gain from seeing these places.

As for the pilgrim Pichanza (570 AD), known as Anthony the Martyr, his writings on the pilgrimage took another turn when he wrote about the miracles he witnessed in the Holy Land, in addition to making a list that includes everything strange and wondrous he saw during the pilgrimage, especially with regard to plants and medicinal herbs. His writings are an important source that contributed to identifying the customs and beliefs of the pilgrimage by describing the pilgrim’s spiritual, religious, tourism experience after returning from the pilgrimage, despite the fact that he made many linguistic errors and exaggerations in describing the legend of the place, and the reason is due to his reliance on his memory, which did not help him much in remembering the events clearly.

While the writings of St. Adomnan (679 AD), it is considered the first document written after the Islamic conquests of the Holy Land. It was distinguished by a different literary style that did not depend on the personal writing of the pilgrim, but on the listening style of another pilgrim, Arkulov, who made the pilgrimage to Jerusalem and visited the Holy Land and then traveled to Damascus, Constantinople and Alexandria. On his return by sea, a strong storm carried him to the western coasts of Britain, and there he met with Adumnan, Arkulov's servant, for being an eyewitness to the event.

Adomnan wrote in his role very carefully every large and small of Arcolov's description, yet the writings did not give us a clear picture of the status of sacred places in the early period of the Umayyad rule. It was evident in Adumnan's book "Pilgrimage of Holy Places" "Delocis Sanctis" when Arkulov described to him his pilgrimage journey. The importance of this journey lies in Arkulov being an eyewitness to holy places and buildings; it's the story of the pilgrim and the writer together.