211 Conclusion have been found using other approaches. We saw, for example, that hesychia featured less strongly and differently in the Life of Elias. Also in this Life, however, translocations allowed the hagiographer to represent Elias as fulfilling various roles of a holy man, particularly regarding his monastic leadership and spiritual counsel. Some episodes in the Life also feature Elias and his disciple travelling to mountains as a way of spiritual retreat, although the desire for isolation features less emphatically in the Life of Elias compared to the other two. The third aspect of narrative entanglement between mobility and sainthood concerns the representation of travel motivation. Like the previous two points, this aspect reveals both similarities and differences between the three Lives. In all three Lives, the representation of travel motivations is used as a discursive strategy. All three authors emphasise particular travel motivations and use these motivations to communicate aspects of the monks’ identities. However, the narrative strategies that the authors use to give prominence to particular travel motivations differs. The type of motivations emphasised and the aspects of identity stressed both display overlap and differences. Travel motivations in all three narratives represent the protagonists as ascetics in search of spiritual development, as monks alternating and progressing through various modes of monasticism, and as holy men possessing extraordinary abilities. Notwithstanding these similarities, the degree of emphasis on each of these identities display differences between the Lives. Table 4 illustrates the various overlaps and differences regarding the representation of travel motivation. C
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