Note I. See Eusebius, Hist. Eccles. IV. 2 sqq.; and his book on the Martyrs of Palestine, chap. 11; Dio's resumÉ of the history of the reign of Hadrian; S. Jerome, Letter to Paulinus.

Note II. Neby SamwÎl (Prophet Samuel) is a village on the N.W. of Jerusalem, at a distance of about three hours from the city. From its summit the Mediterranean and the Dead Sea are visible, and it commands a magnificent view of Palestine to the East and West. This is not the place to say anything of this site in its connexion with ancient topography; I will merely state in passing that I dissent from the opinion of Dr Robinson, who would identify the place with Mizpeh, the frequent meeting-place of the Jews (Judges xx.; 1 Sam. vii. 6, 12, x. 17, 24); I believe it to be Ramah. For here is found the sepulchre of the prophet Samuel, which I have myself seen, and from the earliest times to this day the Israelites have constantly undertaken pilgrimages in order to touch even the outer walls which enclose the tomb. Accordingly I identify the Ramah mentioned in 1 Sam. xxv. 1 and xxviii. 3, and the Ramah of Josephus (Ant. VI. 13, § 5), with the Arab village of Neby SamwÎl. In my book on the tombs of Machpelah, Ephratah, and Ramah, this point will be discussed at length.

Note III. "He removed thence (from Gabaoth Saul), and came to a place called Scopus; from whence the city began already to be seen, and a plain view might be taken of the great temple." (Josephus, Wars, V. 2, § 3.) Titus himself, with 600 horsemen, had made a reconnoitring expedition before he encamped at Scopus, during which he was intercepted by a body of the Jews, and had a very narrow escape with his life. Scopus was, however, the first place from which the main army obtained a view of the city.

Note IV. Above each of the gates of Jerusalem is inserted a stone bearing the following inscription, which was translated for me from the Arabic (Plate VII.): "The Sultan our sovereign, the most potent king, and illustrious monarch, the lord of the nations, the king of the Greeks, Arabs, and Persians, the Sultan Solyman (whose reign may God render happy and immortal!) caused the building of these holy walls, in the year 941;" of the Hejra, that is, corresponding to 1534 of the common era.

Note V. I subjoin the following note for the information of travellers, that they may not have to pass the night outside the Jaffa gate, or on Fridays lose valuable time.

The gates of the city are all closed at sunset, the Jaffa gate a little later, that being the one by which all foot-passengers enter the city, and by which the inhabitants of the city go out for their walks. A person reaching Jerusalem after all the gates are closed can procure entrance by the Jaffa gate only, on obtaining a permit from the governor.

Every Friday at the hour of prayer (i.e. from noon to 1 P.M.) all the gates of the city are closed, and it is difficult to obtain permission to have them opened. This is done to allow time to the guards in charge for their devotions.

Note VI. The following are the names of the principal streets of Jerusalem:

Harat bÂb-el-'Amud (the street of the Column-gate), crosses the city from North to South;

Souk el-Kebir (the street of the Grand Bazaar), runs from West to East, and is the same which in the time of the Crusades was called the Street of David;

Harat el-Alam (the Via Dolorosa), starts from the gate of S. Mary, passes to the barrack on Mount Moriah, then after bearing for a short way to the South in the Tyropoeon valley, takes again a Westerly direction as far as the Porta Judiciaria;

Harat el-NaÇÂra (the street of the Christians), from the Holy Sepulchre to the Latin Convent;

Harat el-Arman (the Armenian street), on the East of the Castle;

Harat el-Yahud (the Jews' street) is situated on the Eastern slope of Mount Sion;

Harat bÂb Hotta, the street that runs parallel to the Temple in the central valley;

And many others, which are little frequented, and are not worthy of mention.

NOTES ON CHAPTER II.

Note I. The drainage system of the city is divided into the Southern, Northern, and Eastern sections, the division of the two former being marked by the street called the Street of David. The keeping in repair of the Southern section is the business of the local governor, and in consideration thereof he receives a fixed annual sum from the Armenians and the Jews, as inhabitants of that quarter. The Northern section as far as the central valley is kept in repair by the Latin and Greek convents, this district containing the quarters of their respective nations. All the drainage on the Eastern side is under the sole charge of the governor. The Arabs very seldom take the trouble to look after their own sewers, but are zealous enough in enforcing the execution of repairs which belong to the Christian communities; and since the latter have them executed with an ill-will, and employ men of no experience for the direction of the works, the drains are choked and flooded almost every year, and are constantly being opened for repairs; a cause of no slight annoyance in the city. It was during these works that, for eight successive years, I had the opportunity of examining their formation, their respective inclines, and directions, from which I found that they all run into the central valley (the Tyropoeon Valley of my map), and thence drain away to the S.E. outside the city, as far as the large pool, now filled up, below the fountain of Siloam.

The Christians have been obliged to accept the performance of these and other foul works since the commencement of the supremacy of the Arabs and Turks, who have submitted them to the most severe humiliations, and to the most vile and oppressive tasks.

Note II.On the subject of "cubits" and stadia, I transcribe the remarks of M. Munk, in his book entitled "La Palestine," subjoining an account of my own special observations on the subject.

"The measures of length, called Middoth, are generally referred to the hand and arm; the following are mentioned: (1) EÇba (Jer. lii. 21), the finger, i.e. the breadth of the finger or thumb; (2) Tephach (1 Kings vii. 26), or tophach (Exodus xxv. 25), the hand-breadth, i.e. the breadth of four fingers; (3) Zereth (Exodus xxviii. 16), the distance between the tips of the thumb and little finger, or the span; (4) Ammah, the whole length of the fore-arm, or cubit. The relative value of these measures is not indicated in any part of the Bible; to fix it, we must consult Josephus and the Rabbinic traditions. In Exodus xxv. 10, the dimensions of the ark are stated as follows; length 2-1/2 cubits, breadth 1-1/2 cubits, height 1-1/2 cubits. Josephus, in the Antiquities (III. 6, § 5), represents the 2-1/2 cubits by 5 spans, and for 1-1/2 cubits puts 3 spans: hence the span was the half of the cubit. The Rabbins agree with Josephus; according to them the zereth is half a cubit, referring to the mean cubit[A] which contained six hand-breadths, each hand-breadth being equivalent to four fingers. These data may be adhered to as exact, because the same proportions recur in other ancient systems. Thus for example the Greeks had their cubits of 1-1/2 feet, which made six hand-breadths or 24 fingers; Herodotus (II. 149) speaks of a cubit of six hands in use amongst the Egyptians. We have then for the relative values of the Hebrew measures the following table:

"The knowledge of the absolute value of any one of these would therefore be sufficient to enable us to deduce those of the rest; but since on this point we have no positive datum, in the writings either of Josephus or of the Rabbins, we must be contented with an approximate estimate by the aid of the Egyptian measures, which modern discoveries enable us to fix with a certain precision. It is probable, besides, that the system of the Hebrews was borrowed from that of the Egyptians. The Rabbins determine their measures of length by the breadth of grains of barley placed side by side—a custom which also prevails amongst the Arabs and other Eastern tribes. It is easily seen that there is an uncertainty in this method of measurement, owing to the unequal sizes of the barley-grains. Maimonides, who has made minute calculations on the subject, has found that the EÇba of the Bible is equal to the breadth of seven average-sized grains of barley[B], which gives for the Ammah 168. It is found by calculations sufficiently exact that the Arab cubit, which is estimated at 144 grains of barley (that is, twenty-four fingers of six grains each), when reduced to (Paris) lines and decimal parts of lines, gives 213.050[C], which would give for the Hebrew Ammah of 168 barley-grains 248.564 (about 560 millimetres, or 22 inches). This result is not thoroughly exact, but it will be seen that it does not differ much from the probable value of the Egyptian measures;—at any rate it may serve to establish the connexion which existed between the measures of the Hebrews and those of the Egyptians.

"But another question presents itself. The learned have attributed to the Hebrews more than one kind of cubit[D], and while we reject mere conjectures that have no solid basis, we must at any rate admit two kinds; the one ancient or Mosaic, used for the measurement of sacred things, the other modern, for common use. In the second book of Chronicles (iii. 3), a 'cubit of the first measure,' or ancient cubit, is spoken of as employed for the measurements of the Temple of Solomon,—which implies the existence of a modern or common cubit. The prophet Ezekiel (xl. 5, xliii. 13) in a vision in which he sees the dimensions of the future temple, speaks evidently of a cubit containing a hand-breadth more than the ordinary cubit, from which we may conclude that between the two cubits there was a difference of a hand-breadth. This difference the Talmud interprets in the sense, that the less contained only five of the six hand-breadths of the greater[E]; but it would be more consistent to give them the same ratio as the two different Egyptian cubits had, i.e. that of 7 : 6, approximately. Further, it is probable that each of the two was divided into six hand-breadths; the Talmud speaks expressly of longer and shorter hand-breadths[F]. The old Mosaic cubit was, without doubt, the royal cubit of the Egyptians, and the different scales of this still extant, together with the measurements of several Egyptian monuments, give for its mean value about 525 millimetres[G] (or 20.67 inches). This result appears less doubtful since it differs by only 35 millimetres from that which was found by the very uncertain calculation of the breadth of the barley-grains. Admitting this, we obtain for the value of the ordinary cubit 450 millimetres or 433.5 (i.e. 17.71 or 17.07 inches), according as we take the Egyptian ratio 7 : 6 or that of the Talmud 6 : 5. Each of these two cubits was divided in the same proportion into two spans, six hand-breadths, and twenty-four fingers.

"With measures of length may be classed those of distance, or road-measures; but the old Hebrews measured their roads in a very vague and uncertain manner; and as we shall not need to refer to their measurements in this book, I leave the discussion of them to turn to those which are necessary.

"In the GrÆco-Roman period the Jews reckoned by stadia and miles; which measures are found in the Old Testament and in the Talmud, as is also the Sabbath-day's journey (Acts i. 12), which was about 2000 cubits."

Josephus also often quotes his measurements in stadia, so I will speak of these. Three principal kinds of stadia are known; the Olympic, equivalent to 184.95 metres (or 606.8 feet); the Pythian, equal to 147.6 metres (or 484.3 feet), and lastly the PhilÆterian, of 213 metres (or 698.8 feet). Through the whole of this work I have adopted the Olympic, because in the measurements taken in Jerusalem itself, and its environs, I have found that it alone corresponds with all the distances which are cited in stadia by Josephus. That author, speaking of the Mount of Olives, puts it at five stadia from the city, Mount Scopus at seven, the monument of Absalom at two, Herodium at sixty, and lastly, Anathoth at twenty stadia. All these distances I have verified, comparing them with the Olympic stadium, and have always found them exact. Hence it is that I employ this to measure the thirty-three stadia of the city's circumference, and the thirty-nine of the lines drawn round it by Titus, &c. For the sacred cubit of the first measure I have adopted the Egyptian of 20.67 inches, and for the common cubit that of 17.71 inches, as a result of the extended observation and study of measurements that I have made on the old stones which are found in the Eastern wall of the Temple, or of the Haram es-SherÎf; with considerable difficulty I have managed to measure many such which have suffered no mutilation, and have found them to correspond with the ordinary cubits and their aliquot parts of spans, hand-breadths, and digits.

In case the reader should desire to examine more minutely the question of Jewish measures, I refer him to the following works, to which the numerals in the text above relate.

Note III. The Armenians, in the various new edifices that they have built on Mount Sion, have found remains of walls, stones, reservoirs and cisterns of the most remote antiquity, generally at a depth of eighteen or even twenty feet below the surface, sometimes more. Before my arrival in Jerusalem, whilst digging for foundations they found a large quantity of small blocks of limestone of five and seven inches cube, dressed on every side, and so many in number that they employed them to build high and long unmortared walls, which to this day surround their property on the south inside the city. These stones were found collected together in one place, and were not scattered about: it is not impossible that they had been prepared to line the walls of a large pool. I say this because stones of this shape are now found in the pool of Bethesda, but in this reservoir they are wrought with more accuracy and uniformity. In my own time, in 1859, they discovered a pool, cut in the solid rock, which shewed however that the work had not been completed; it was 18 feet long, 10 broad, and 10 deep. In its neighbourhood were seen traces of conduits that they had begun to cut out in the rock.

On the same site I have examined a wall made of blocks of stone roughly squared, combined with others of a polygonal form; the size of the stones for the most part being from two to four cubic feet, and all the interstices between them on the two faces and inside being filled with small stones well fitted together without any trace of cement. At an angle where the stones were larger I observed that they were secured together by means of tenons and mortises of parallelepipedal form cut in the stone itself. The wall was about 5-1/2 feet broad by 6 feet high; but it was evident that it must have been mutilated at some time. I assign it to the age of the Jebusites.

Another wall, six feet broad, was composed of large irregular blocks of stone of from four to eight cubic feet. In it could be distinguished four rows placed one above the other, whose stones were fastened by clamps of iron or of stone, and in each was discernible more or less some trace of rude rustic work: in the interstices of the interior were inserted small stones well packed together without cement, so that the internal building of the wall formed a solid mass. To their discredit the Armenians do not trouble themselves about antiquities, and consequently take no pains to preserve such ancient remains as they meet with, but destroy or hide them, or avail themselves of the materials for the building of new walls.

Note IV. In the environs of the city, with the exception of the north and north-west, are frequently found walls, conduits, and scattered stones of large size, rusticated or not, and with or without marks of clamps; but they have been constantly broken up because of the want of will, and also of mechanical means, to make the most of them, or to remove them. Owing to this vandalism, the most precious remains of antiquity are daily disappearing from the soil of Jerusalem. Not seldom trunks of columns, capitals, pedestals, have been found, but some rude clown has broken them up, to be able the more easily to transport the fragments into the city. Sometimes old walls have been broken up by blasting, without any one's taking the trouble to preserve them, or even to delay their destruction, so as to allow of some examination of them. These cases are repeated daily on Mount Sion, on the east of the Mount of Olives, and on the western side of the valley of Kidron; but never in any part where it is not known from human memory, or received tradition, that there have been found remains of Jewish buildings, or large stones scattered over the soil.

On the north and north-west I have made various excavations in order to recover, if possible, one of the Herodian stones of twenty cubits (Josephus, Jewish War, V. 4, § 2); but after repeated and careful research I have failed to find a single one, I do not say of twenty cubits, but even of four: nothing is found there but rock and small unshapen stones, which do not however give one the idea that they have ever formed part of blocks of larger dimensions.

Note V. To facilitate the reader's understanding of the allusions in the course of the work, it is necessary that I should indicate the titles by which I characterise the different walls and stones which are found at Jerusalem.

Jebusite Walls. This name and age I assign to those that are built of unsquared stones of different sizes, some of which are fastened together by tenon and mortise; the interstices being filled with small stones. (See Note III.)

Walls of David. By this name I indicate those walls whose stones are of considerable size and rudely squared, and which present some trace of irregular rustic-work, and are always fastened by tenons of stone or clamps of iron.

Walls of Solomon. (See Plate X.) Walls of Solomon I call those that are composed of large blocks of stone, that have not all the same breadth and height, and whose rude rustic-work, about two inches in relief, is surrounded by a flat band of from two inches to two inches and a half. They are fastened together by tenons and mortises in the stone itself, or by cubical pieces inlaid, of a different stone from the block itself, and contain no cement. The various layers of stone one above the other are in one vertical plane, and diminish in thickness the higher they rise; but the vertical joinings of the stones of any layer do not correspond with any regularity with those of a higher or lower layer (Fig. 1): this kind is especially found in the basement of the east wall of the Haram.

By the wall of Nehemiah I mean that which presents many blocks of the same character with those of the walls of Solomon; but these are joined together in an irregular manner, that is to say, the several layers are not formed of stones of equal heights, some stones appear to be turned upside down, in some the rustic-work is mutilated in places, many are placed aslant, and lastly, not a few shew the holes where the clamps have been (that is, the side is put in front); and besides, there are mixed with these small stones which appear with a portion of rustication, which shews that the large stones of the old wall have been broken in order to place them more carefully in their position. I assign them to Nehemiah, because the Bible informs us (Neh. iv. 17, 18, vi. 15), that he conducted the work in the midst of alarms, the workmen being all armed, so as to render the walls fit to sustain the assaults with which their enemies were threatening them every moment. Accordingly to this they owe the irregularity with which they were formed (Fig. 2). What I have described may be observed in the east wall of the Haram towards the southern end.

Herodian walls I judge to be those which present large squared blocks, polished with accurate exactness, and joined together without cement, but with the most delicate care: they have a rustication, much wrought, standing two or three lines in relief, and surrounded by a band of about an inch and a half wide. In these walls the sizes of the stones diminish regularly as they rise higher from the ground, and the vertical joinings of alternate layers correspond exactly throughout, and are at the middle points of the stones which separate the two layers; lastly, every layer is an inch and a half in rear of the preceding. Walls of this kind are found at the S.E. corner of the Haram, and in its western enclosure towards the south (Fig. 3).

The Roman walls are formed of fine squared stones, well wrought, joined by means of cement. They may be seen on the south and at the south-west corner of the Haram (Fig. 4).

The walls built by the Crusaders, or by the old Arabs (Saracenic work), reveal themselves at once by the economical proportion of the stones, by the excellent way in which they are joined, and sometimes by their being formed of rows of different colours, red, white, and black (Fig. 5).

The Arab walls of the present day are distinguished by their miserable appearance.

Note VI. At the first entry of Omar into the city he was conducted by the Patriarch Sophronius to visit the Holy Sepulchre. Whilst he was lingering there, mid-day struck, whereupon the Khalif went out to perform his devotions, and retired to the place where afterwards the little mosque was built;—a remarkable instance of moderation on the part of the Khalif, seeing that, if he had prayed in the Christian church, it would by Mohammedan law have been converted into a mosque. It is owing to this that the sons of Islam have left it to the Christian worship. The adjoining minaret was built by the Mohammedans at the expense of the Christians in the 13th century.

Note VII. M. Munk, in his book on Palestine writes, "We enumerate here the gates of Jerusalem in their actual order, as ascertained, if not with certainty, at any rate with probable accuracy, starting from the North-west and passing thence to the West, South and East, so as to make the circuit of the walls.

(1) The gate called the ancient or first gate on the North-east; (2) the gate of Ephraim, or of Benjamin, on the North, leading to the allotments of these two tribes; (3) the Corner-gate on the North-west, at a distance of 400 cubits from the preceding; (4) the Valley-gate, on the West, leading probably to the valley of Gihon, and the dragon-well (Neh. ii. 13); (5) the Dung-gate on the South-west, 1000 cubits from the preceding (Ibid. iii. 13), apparently the same which was afterwards called the gate of the Essenes; (6) the Fountain-gate on the South-east, so called from the fountain of Siloam (?), possibly the same which Jeremiah (xix. 2) calls Harsith (Pottery-gate), and which led to the valley of Hinnom. On the South side, where Mount Sion is inaccessible, there were probably no gates. There remain still five gates, which must have been on the East or South-east of the Temple in the following order from South to North; (7) the Water-gate; (8) the Horse-gate; (9) the gate of the Review or numbering (vulg. Porta Judicialis, Neh. iii. 31); (10) the Sheep-gate; (11) the Fish-gate;—the Prison-gate (Neh. xii. 39) appears to have been one of the gates of the Temple."

Note VIII. The present castle is called by some the Castle of the Pisans; and Adrichomius says that it was built by them when the Latins were the masters of Jerusalem. His words are, "The castle of the Pisans, surrounded by broad fosses, and by towers, was built on the West side of the city by the Christians of Pisa in Italy, at the time when they occupied the Holy Land. Where the Pisans formerly were, the Saracens, and at the present time the Turks, levy a sacrilegious tribute on the pilgrims to the Holy Land."

I cannot attribute to the Pisans the entire building of the edifice, but I grant that they may have restored it in great part. It is certain that Solyman repaired this castle in the year 1534; the inscriptions above the entrance tell us thus much.

Note IX. Traditions in the East are very unwavering, a fact recognised by all. For instance, we are told that the Judgment Hall was near to the Temple, on the west side; to this day the Mohammedan tribunal is there, and the Arabs say that their judges sit in the very Judgment Hall not only of the Crusaders but of Solomon. I grant that the walls of the building do not indicate that it is of the age of Solomon, but I shall discuss this building more in detail hereafter.

Note X. Description of Jerusalem by Tacitus (H. V. 10-12).

"Accordingly, as we have said, he (Titus) pitched his camp before the walls of Jerusalem, and made a display of his forces, having drawn them up in battle array. The Jews formed their line close under the walls, where, if success attended them, they could venture further out, and at the same time had a place of shelter ready, in case they should be driven back.

"The cavalry were sent against them together with the light-armed auxiliaries, and fought with doubtful issue; but in time the enemy gave way, and on the following days engaged in frequent skirmishings before the gates, till by their repeated losses they were driven within the walls. The Romans then prepared to carry the place by assault, thinking it unworthy of them to wait till the enemy should be starved out, and volunteered for the dangerous duty of the storming party, some from real valour, many from a reckless bravery and coveting its special rewards. Titus himself had Rome with its wealth and pleasures before his eyes, which seemed to be retarded should not Jerusalem fall at once. But the city, naturally difficult of access, was further strengthened by works and defences which would prove sufficient protection even on level ground. For two hills, which rise to a considerable elevation, were enclosed by walls scientifically made to slant or bend inwards, in order that the flank of a besieging party might be exposed to fire. The edge of the rock breaks off in precipices, and the towers were built to the height of 60 feet, where the form of the mountain added to the height, and to a height of 120 in the lower ground, presenting a wonderful appearance, and at a distance seemingly of equal height. There was a second line of walls inside surrounding the king's palace, and the conspicuous roof of the Antonian tower, so named by Herod in compliment to Marcus Antonius.

"The Temple was a sort of citadel with walls of its own, superior to the rest in construction and finish; the porticoes by which the circuit of the building was made, forming themselves an excellent rampart. It contains a spring of never-failing water, and large reservoirs hollowed out under the soil, and pools and cisterns for storing the rain-water. Its builders had foreseen that frequent wars must arise from the singularity of their customs, and so had provided everything even to meet a long siege; and when the city was taken by Pompeius, their fears and experiences had taught them most of the necessary precautions. And availing themselves of the greed of the reign of Claudius, they purchased the right of fortifying the town, and built walls in time of peace, in apparent anticipation of war—a medley population, its numbers swollen by the disasters of other cities; for all the most headstrong men had taken refuge there, and therefore they were more riotous in their behaviour. They had three leaders, and three armies. The outermost and widest line of walls was defended by Simon, the middle of the city by John, the Temple by Eleazar. John and Simon had the largest number of troops, and the most efficiently armed, while Eleazar had the strongest position: but internecine fighting, treachery, and incendiarism were rife amongst them, and a great quantity of corn was burnt. In time John having sent a detachment of soldiers to murder Eleazar and his band, under plea of offering sacrifice, made himself master of the Temple. In this way the city split up into two factions, till on the approach of the Romans harmony was produced by the war from without."

Note XI.The Pilgrim of Bordeaux's description of Jerusalem.

"There are in Jerusalem two large pools by the side of the Temple; to wit, one on the right, and another on the left, which Solomon made. Inside the city there be two pools with five porticoes, which are called Bethsaida: there men with diseases of many years' standing were healed. The water of these pools is somewhat turbid and of a reddish hue. There likewise is a crypt, where Solomon was wont to torture the unclean spirits. There is the corner of a very high tower, whither the Lord went up, and he that tempted said unto Him, (Cast thyself down from hence); and the Lord said unto him, Thou shalt not tempt the Lord thy God, but Him only shalt thou serve. There is also the great corner-stone of which it was said, The stone which the builders rejected. Also at the head of the corner and under the battlements of the tower itself are several chambers on the spot where Solomon had his palace. There too standeth the chamber in the which he sat, and described Wisdom, which chamber is roofed by one single stone. There are two large reservoirs for the subterraneous water, and pools built with great labour. And in the building itself where the Temple was, which Solomon built, you would say that the blood of Zacharias on the marble before the altar had been shed this very day; and the marks of the nails of the soldiers who slew him are so plainly seen, that you would think they had been planted on wax over the whole area. Also there be there two statues of Hadrian, and not far from the statues is a stone much worn, to which the Jews come every year, and anoint it, and bemoan themselves with sighs and rend their garments, and so depart. There is also the house of Hezekiah, king of Judah. Also as you go out into Jerusalem to go up mount Sion, below you on the left in the valley hard by the wall is a pool which is called Siloam. It has four porches, and another large pool without. Its spring runs for six days and nights, but on the seventh is an entire Sabbath, and it runs not by night nor by day. Continuing along the same road up mount Sion, you may see the place where was the house of Caiaphas the priest, and to this time the column still remains where they scourged Jesus. Within the walls of Sion is seen the place where David had his palace, and of seven synagogues which were there one only remains; the rest are ploughed and sown over, as the prophet Esaias foretold. Then to proceed outside the wall, as you go from Sion to the Neapolitan gate, on the right in the valley below are the walls where was once the palace of Pontius Pilate; there our Lord had hearing before He suffered. On the left is the hill of Golgotha, where the Lord was crucified. About a stone's throw thence is the crypt where His body was laid, and on the third day He rose again: on this spot Constantine the Emperor has erected lately a basilica, or church, of wondrous beauty, having at the side reservoirs from which water is drawn, and behind it a bath where children are baptized.

"Also at Jerusalem, as you go to the Eastern gate, to climb the slope of the Mount of Olives, on the left is the valley, called the Valley of Jehoshaphat, where are the vines, and the stone where Judas Iscariot betrayed Christ; while on the right is the palm-tree from which the children plucked the boughs, as Christ entered the city, and strewed them in the way before Him. Not far thence, about a stone's throw, are two monumental columns of wondrous beauty: on one was placed the statue of the prophet Isaiah, a true monolith, and on the other Hezekiah, the king of the Jews. Thence you ascend the Mount of Olives, where the Lord taught His Apostles before His Passion. There a basilica was built by order of Constantine. Not far thence is the mountain whither the Lord went out to pray, when He took with Him Peter and John, and there appeared unto them Moses and Elias. Eastward thence at 1500 paces is a village called Bethany, in which is a crypt where Lazarus was laid, whom the Lord raised to life."

Note XII. Description of Jerusalem during the occupation of the Franks, extracted from the Universal Geography of Edrisi, who wrote at the middle of the 12th century.

"Jerusalem.

"BeÏt el-Mocaddas (Jerusalem) is an illustrious and ancient city, full of ancient monuments. It bears the name of Ilia (Ælia Capitolina). Situated on a mountain easy of access on every side," (Edrisi was mistaken, or has been mistranslated), "it extends from West to East. On the West is the gate called El-Mihrab; beneath is the cupola of David (to whom God be merciful): on the East the gate called the Gate of Mercy, which is generally shut, being opened only on the Feast of Palms; to the South the gate of Seihun (Sion); on the North the gate called the Gate of 'Amud el-Ghorab. Starting from the western gate, or gate of El-Mihrab, you go in an easterly direction by a broad street, till you come to the great Church of the Resurrection, called by Mohammedans ComamÉ. This church is the object of the pilgrimage of Christians from all countries of the East and the West. Entering by the western door you find yourself under a cupola which covers the whole enclosure, and which is one of the most remarkable sights in the world. The church itself is beneath this door, and it is not possible to go down into the lower part of the building on this side; the descent is made on the north side by a door which opens at the top of a long staircase of thirty steps, which door is called BÂb Sitti Mariam. At the entrance of the church the spectator finds the Holy Sepulchre, a building of considerable size, with two doors, and surmounted by a cupola of very solid construction, built with admirable skill; of these two doors one, on the north side, faces the door of S. Mary, the other faces the South, and is called BÂb es-SalubiÉ (door of the Crucifixion): on this side is the peristyle of the church, in front of which, towards the east, is another church of considerable size and note, where the Christians celebrate their holy offices and make their prayers and oblations.

"On the east of this church, by a gentle descent, you come to the prison where the Lord Messiah was confined, and to the place where he was crucified. The large dome has a circular opening to the sky, and all round it and in the interior are seen pictures representing the Prophets, the Lord Messiah, S. Mary his mother, and S. John Baptist. Among the lamps which are hung above the Holy Sepulchre are distinguished three which are of gold and are placed in a particular spot. If you leave the principal church, and turn your steps eastward, you will come to the sacred dwelling, which was built by Solomon the son of David, and was a resort of pilgrims in the time of the greatness of the Jews. This temple was subsequently taken from them, and they were driven out of it upon the arrival of the Mohammedans. Under the Moslem supremacy it was enlarged, and is (at this day) the large mosque known to Mohammedans under the name of Mesjid el-Aksa. There is none in the world which equals it in size, if you except the great mosque of Cordova in Andalusia: for, as I am told, the roof of that mosque is larger than that of Mesjid el-Aksa. To proceed, the area of this latter forms a parallelogram whose length is two hundred fathoms (ba'a) and its breadth a hundred and eighty. The half of this space, which is near to the Mihrab, is covered by a roof (or rather by a dome) of stone supported by several rows of columns, the rest being open to the sky. In the centre of the building is a large dome, known as the Dome of the Rock: it has been ornamented with arabesques in gold, and with other beautiful works, by the care of different Moslem Khalifs. Beneath this is the falling stone. This stone is of a quadrangular form like a shield, one of its extremities rising above the ground to the height of about half a fathom, the other being close to the ground; it is nearly cubical, and its breadth nearly equal to its length, that is to say, about ten cubits (Zira'a). Beneath is a cavern, or a dark recess, ten cubits long by five wide, whose height is about six feet. It is entered only by torch-light. The building contains four doors; opposite the western is seen the altar on which the children of Israel offered their sacrifices; near the eastern door is the church called the Holy of Holies, an elegant building; on the south is a chapel which was used by the Mohammedans, but the Christians made themselves masters of it by main force, and it has remained in their power up to the time of the present work (1154 A.D.). They have converted this chapel into a convent, where reside certain members of the order of the Templars, i.e. of the Servants of the House of God. Lastly, the northern door faces a garden well planted with different kinds of trees, and surrounded by columns of marble carved with much skill. At the end of the garden is a refectory for the priests, and for those who are preparing to enter the religious orders.

"Leaving this place of worship, and turning eastward, you will come to the Gate of Mercy, shut, as we have just said, but near it is another gate by which you can go in or out, and which is called BÂb el-Asbat (or of the tribes of Israel). Within bow-shot from the latter is a very large and very beautiful church under the patronage of S. Mary, known by the name of DjesmaniÉ; here is the tomb (of the Virgin) in sight of the Mount of Olives, about a mile distant from BÂb el-Asbat. On the road by which this mountain is ascended is seen another church, large and solidly built, which is called the church of the Pater Noster; and on the top is a large church where men and women live a cloister life, awaiting thus the reward of heaven. On the south-east of the mountain is the tomb of Lazarus, who was raised to life by the Lord Messiah; and two miles from Mount Olivet, the village from which was brought the ass on which the Lord rode on his entry into Jerusalem; this village is now deserted and in ruins.

"It is on leaving the tomb of Lazarus that the road begins which leads to the Jordan, which river is distant a day's journey from the Holy City. Before arriving at its banks you will pass the city of Erikha (Jericho), three miles distant from the river. Near the Jordan is a large church under the patronage of S. John Baptist, served by Greek monks. The Jordan flows out of the lake of Tiberias, and empties its waters into the lake of Sodom and Gomorrah, cities which the Most High drowned as a punishment for the wickedness of their inhabitants. To the south of this river is an immense desert.

"As regards the southern side of Jerusalem: leaving the city by the gate of Sion, you find, at the distance of a stone's throw, the Church of Sion, a beautiful church, and fortified, where is seen the chamber in which the Lord Messiah did eat with His disciples, and also the table, which exists to this day, and is to be seen on Thursdays. From the gate of Sion you descend into a ravine well known under the name of the Valley of Gehenna (Hinnom), near which is the Church of S. Peter. In this ravine is the fountain of Selwan (Siloam), where the Lord Messiah gave sight to a blind man, who had not before known the light of day. To the south of this spring is the field which was bought by the Messiah for the burial of strangers. Not far from it are numerous dwellings cut out in the rock, and occupied by pious hermits."

Note XIII. I may mention here that one day I caused a trumpet to be played on Gihon, near the present Pool of Mamillah, and the site of the Russian buildings, and I heard it distinctly, while standing myself by the Fountain of Rogel, that is by the well situated at the S.E. extremity of the Valley of Siloam, the Bir Eyub (Well of Joab) of the Arabs; while, on changing the position of the player, by sending him more to the N.W., I heard nothing. Accordingly I can confirm in every respect the Bible account (1 Kings i. 41), that Adonijah heard the festive cries of the people and the sound of the trumpets which welcomed the coronation of Solomon.

NOTES TO CHAPTER III.

Note I. The Haram es-SherÎf cannot be visited without the permission of the Pasha, the Governor of the city, which, though almost always granted, may be delayed for some days. The Pasha himself never gives permission to enter the sacred enclosure without having first submitted the question to the Council of the Effendis, who always give their consent, not of their own free will, but through fear of displeasing him who makes the request. When all this is arranged, it rests with the keeper of the Haram to appoint the time for the visit: the time fixed is always in the morning, because the place is then almost deserted, and visitors can converse without fear of disturbing the devotion of the worshippers. Travellers must apply for the permission in question, through their respective consulates, and every visitor has to pay a fee to the keeper and to the escort of police who accompany him, to protect him from any insult, which at times would be sure to arise on the part of some bigoted Mohammedan. The payment is fixed by custom at twenty francs. When the visitors do not pay it themselves, the matter is arranged by their respective consuls. The Europeans who are admitted to see the Haram must provide themselves with broad Turkish slippers, or with two pieces of canvas, to cover their ordinary boots; without this precaution, they would meet with every opposition to their being admitted to the places of greater sanctity: they should be careful to carry no cigars with them, and to conduct themselves reverently, because else some complaint might be lodged against them, in which case those who came after them might, through their fault, be refused admission to the ancient summit of Moriah. I speak from experience.

Note II. I said that by patience, perseverance, and no slight personal sacrifice, I managed to obtain a knowledge of the Haram, because, though I had the required permission, the strong protection of the Pasha, the support of the Effendi, and Mohammedan sympathy, I was nevertheless obliged to be continually satisfying the greed of my escort, and still more of the keeper of the Haram, and, I may add, of his children, with both money and presents. I was obliged also to see them constantly in my apartments, enduring their company apparently unmoved, although they threatened every moment to plunder my goods and eat me up with the little that I possessed. Besides this, it was no rare thing for me to arrange with the superintendent of the Haram to begin a work, and then have to wait several months before I could finish it, simply owing to the whim of a Mohammedan. Appeal to the Pasha was out of the question, because any violent measure that he might in such case have taken would have resulted in a thousand new difficulties thrown in my way, and I should never have succeeded in my design.

Note III. There is an unvarying tradition amongst the Arabs that the Holy Rock, Sakharah, covered by the dome of the mosque, is the same stone on which slept Israil-Ullah, that is, the patriarch Jacob, and on which he had the vision of the ladder. Omar himself, when he made his triumphant entry into Jerusalem, caused a search to be made for it, inquiring where the stone was that had served for Jacob's pillow. They agree, moreover, in recognizing in it the ancient foundation of the Temple of Solomon.

Note IV. The Arabs maintain the belief, that under the Sakharah is a large well (which they call Bir-el-Arruah, i.e. well of souls) which communicates with the nether world; and there are a thousand Eastern legends relating to it. It may be gathered from all these legends that there is a well of considerable depth, divided into two parts. In the lower part exists the universal fountain, which furnishes water to the whole world, and near it stand the mothers of Jesus and Mohammed working garments for the souls of the righteous. With respect to the two cisterns on the north of the mosque they relate, that in ancient times they served as a receptacle for the drainage, but that subsequently they were cleansed, and that yet, notwithstanding, the waters are not good, nor fit to drink. I shall shew further on for what purposes these ancient cisterns of Araunah's threshing-floor were used in the service of the different Jewish temples.

Note V. Those who desire more detailed accounts may consult in particular the following works: Jacob Jehuda Leone, de Templo Hierosolymitano (in Hebrew), Amsterdam, 1650, in 4to; translated into Latin by Saubert, Helmstad, 1665; the same work in Dutch (Afbeeldinge van den Tempel Salomonis), by the Author, Amsterdam, 1679. This author has confused together in the same description the Temple of Solomon and that of Herod. Also Bernard Lami, de Tabernaculo Foederis, de Sancta Civitate Jerusalem, et de Templo ejus, Paris, 1720, in folio; A. Hirt, der Tempel Salomons, Berlin, 1809, in 4to; Meyer, der Tempel Salomons, Berlin, 1830, in 8vo; Winer, RealwÖrterbuch, Tom. II. pp. 661-670.

Note VI. The bath, according to Josephus, is equivalent to an Attic metretes, or 72 xestÆ (sextarii), or about 8 gallons, 5 pints; (see Josephus, Antiqq. viii. 2, § 9).

Note VII. "According to the prophet Jeremiah (xxv. 11)," writes M. Munk (Palestine, p. 461), "the Babylonish captivity was to last 70 years. To obtain this number they make the time fixed by the prophet to date from the year 606, which, according to Jewish writers, is the first of the reign of Nebuchadnezzar; and indeed it was in this same year that Jeremiah spoke for the first time of the 70 years during which the Babylonish government was to last (xxv. 12), a statement which he repeats in the year 599, on the occasion of the banishment of Jehoiachin (xxix. 10). But in the first year of Nebuchadnezzar there was no idea of a Babylonish captivity."

Note VIII. See Josephus, Antiqq. XV. 11, § 1. According to the printed text, the Temple of Zerubbabel wanted 60 cubits of the height of the Temple of Solomon, which is unintelligible. The corrected reading of several Manuscripts, which have "seven cubits," is to be preferred. (Cf. Havercamp's edition, Vol. I. p. 778, Note 7.)

Note IX. The two descriptions of Josephus leave much to be desired, and the numbers appear in many instances to have been corrupted by the copyists. They may be supplemented by a third, and more detailed description, furnished by the Mishna, part 5, tract. Middoth (published separately, with a Latin translation and notes, by L'empereur, Leyden, 1630, in 4to.). Amongst modern writers the following may be consulted: Lightfoot, Descriptio Templi Hierosolymitani, in his works, Vol I. pp. 549 and following (chiefly after the Mishna); Hirt, in the Historical and Philological Memoirs of the Berlin Academy for the Years 1816 and 1817 (published in 1819). Hirt has exclusively followed Josephus—his plan has several essential defects; M. Munk has followed that of Wette (ArchÄologie, § 238), which is much more exact, and has combined the accounts of Josephus and the Mishna.

Note X. According to tradition the folding-doors of the Nicanor gate, which were of Corinthian bronze, had been brought from Alexandria by one Nicanor, and miraculously saved from a shipwreck. This gate alone was of bronze; the others were of wood, and plated with gold and silver. See Mishna, part 2, tract. Yoma, chap. 3, § 10, and the Comments of Maimonides; Babylonish Talmud, the same treatise, fol. 38. Compare Josephus' Wars, V. 5, § 3.

Note XI. In the tower Baris were kept the pontifical robes, which were worn by the High Priest on solemn days: a practice established by the Asmonean princes, who united in their own persons the chief civil and religious authority.

Note XII. See Jeremiah lii. 12. According to Rabbinical tradition the burning of the Temple of Solomon began on the ninth of the month Ab in the evening; and it was moreover on the ninth of Ab that the Romans burnt the third temple; accordingly, on this day the Jews, with the exception of the Karaites, keep the anniversary of the destruction of Jerusalem. Josephus, however (Wars, VI. 4, § 5), agreeing therein with the book of Jeremiah, expressly mentions the tenth day of the month LoÜs or Ab. Possibly the date given by the Rabbins, as concerns the third temple, may have been the result of a different calculation of new moons from that of Josephus.

Note XIII. From the time of Hadrian, the Jews obtained, for a money payment, permission to visit Jerusalem once in the year, there to bewail their humiliation. See Euseb. Hist. Eccles. IV. 6. This state of things lasted till the time of S. Jerome: the following words are from his Commentary on Zephaniah, chap. i. "Even to the present day they are forbidden to enter Jerusalem, and buy the permission to weep over the ruins of their city."

Note XIV. See Gibbon, chap. 23. The silence which is observed on this event by S. Jerome, who arrived in Palestine some years afterwards, is, according to Gibbon, a proof that the pretended miracle had made far less sensation on the spot than at a distance.

See also Ammian. Marcell. Hist. lib. 23, c. 1; Rufinus, Theodoret, Socrates, and Sozomen, in their respective histories; the fathers of the Church, who were contemporary with the event, admit the miracle, as S. Cyril, bishop of Jerusalem. See Clinton, Fasti Rom. A.D. 363.

Note XV. Some maintain that the building of this basilica is to be attributed to S. Helena; but this opinion is not admissible, for Eusebius who wrote the life of Constantine, makes no mention of it. There are stronger reasons for attributing it to Justinian, according to the account transmitted to us by Procopius, his panegyrist, who gives minute details of its building. See Procopius, de Ædif. Justin. lib. IV. cap. 6.

Note XVI. Omar found the old site of the threshing-floor of Araunah full of impurities, and was the first to set the example of cleansing it; the followers of Islam followed his example, and it was then that the Khalif determined upon building a sumptuous mosque over the holy rock.

Note XVII. William of Tyre, Book I. Chap. 2. "There are, moreover, in the same temple-building, within and without, very old monuments in mosaic work, and in the Arabic character, which are believed to be of that date, in which the author of the work, and the expense of it, and the times at which the work was begun and finished, are evidently set forth:" he adds that the mosque was the work of Omar, "which, after a short time, being completed successfully to his mind, as it exists at this day in Jerusalem, he (Omar) endowed with many and countless possessions." This author repeats that in the interior, and outside the building, was written the name of Omar its founder. "Moreover, in the beginning of this volume, we have named the author of this building, the son of Catab, who, third from the seducer Mohammed, was his successor in his apostasy and his kingdom: and that this is so the ancient inscriptions inside the said building and outside it plainly declare." (Book VIII. chap. 3.)

Note XVIII. An Arab chronicler relates, that "Abd-el-Malek, khalif of the dynasty of the Ommiades, gave orders for the construction of the great dome which was then wanting, and sent letters everywhere to inform the Emirs of his intention. Every one commended his design, and the people invoked upon him the blessings of heaven. He set aside for this work the tribute that he collected from Egypt for seven years, and deposited it under the cupola of the so-called throne of David, which he turned for the time into a treasury. The charge of this treasury he entrusted to one Regiah-ben-Havuk, appointing besides, for the superintendence of the works, Jazib-ben-Salem; and a part of the mosque to the east having fallen, while the treasury was short of money, he ordered that the plates of gold with which the dome was ornamented should be converted into coin. This happened in the year 65 of the Hejra, or 684 A.D. The mosque was opened to the public at that time twice a week; on Monday and Thursday. From beneath the Sakharah, the Mohammedans say, rises the spring of the four rivers of the earthly paradise, whose waters have the virtue of washing away the sins of those who drink of them. They believe, moreover, that an angel is appointed to be guardian of the mosque." (Arab MS. in the library of the Kadi at Jaffa.)

Note XIX. Khondemir, a celebrated Persian historian, who wrote in the fifteenth century, attributes the enlargement of the building to Valid. He is an author worthy of credit. He drew the materials of his history from the famous library of the Emir Aly-Schyr, a virtuoso, and a great protector of letters. The latter, in the year 904 (1498 A.D.), conferred upon him the post of librarian. He it is who tells the story of the cupola at Baalbec.

Note XX. The invasion of the Carmathians having stopped for a time the pilgrimages to Mecca, the Mosque of Omar took the place of the Kaaba, and for more than twenty years the crowds of pilgrims turned their steps towards Jerusalem. This interruption of the pilgrimages began in the year 317 of the Hejra (A.D. 929) under the Khalifate of Al-Moktadar, and lasted till 339 (950). (See D'Herbelot, s. v. Cods.)

Note XXI. As regards the date of this inscription it is not necessary to calculate rigorously, whether the works of the building took place after that period, or began in that year, seeing that the Turkish and Arab princes date the events of their reign from the day of their accession. It is the same with the coins which are struck through the whole course of their reign.

Note XXII. A Christian writer, an eye-witness, says, "that under the dome, and in the porch of the mosque the blood ran up to the knees, and up to the snaffles of the horses." Michaud, Histoire des Croisades, Vol. I. p. 443. Fifth edition. Very inappropriately has M. Chateaubriand, in speaking of the Crusades, repeated it as a truth, "that the spirit of Mohammedanism is persecution and conquest, and that the Gospel, on the contrary, preaches only tolerance and peace." The champions of the Cross gave this doctrine the lie, written in blood. The Crusaders hardly remembered even for a few moments that they had come to worship the sepulchre of Christ; after prostrating themselves in the Church of the Resurrection, they turned aside to renew the scenes of butchery, which did not cease for a whole week. More than 70,000 Mohammedans, of every age and sex, were massacred at Jerusalem: the Jews were shut up in their synagogues and burnt. (BibliothÈque des Croisades, Tom. IV. p. 12.)

Note XXIII. This building was consecrated by Albericus, bishop at that time in Syria, whither Pope Innocent II. had sent him as Apostolical Legate. A number of noble and distinguished personages were gathered together to witness the ceremony, among whom is mentioned Jocelin, Count of Edessa, who had come to Jerusalem on the occasion of Easter. "The legate therefore, having first taken counsel with the prelates of the churches, on the third day after the holy Passover, together with the patriarch, and some of the bishops, solemnly dedicated the temple of the Lord. There were present on the day of dedication many great and noble men, as well from beyond the seas as from the neighbouring lands, amongst whom was the younger Jocelin, Count of Edessa, who at that time, during the solemn festivals of Eastertide, was residing in great state in the city." (William of Tyre, Book XV. Chap. 17.)

Note XXIV. It is at this period of the Crusades that the mosque began to be known under the name of "Temple of the Lord," which has often caused many writers to confound this "temple" with that of the Resurrection, otherwise called that of the Holy Sepulchre.

Note XXV. The behaviour of Saladin to the Christians is deserving of all praise: he gave liberty to a large number of poor persons who could not pay a ransom; he distributed alms to a great number of people; he allowed the Knights Hospitaler to remain at Jerusalem to take charge of their sick; and his brother Malec-Adel paid the ransom of two thousand prisoners. The generous conduct of the Mohammedan chiefs offers, assuredly, an extraordinary contrast to the barbarous excesses committed by the warriors of the first crusade: it is a difficult thing to justify the latter. (See Gibbon, chap. LIX.; Michaud, I. p. 347.)

Note XXVI. Saladin, before reconverting the "Temple of the Lord" into a mosque, had it wholly cleansed with rose-water, which he had procured from Damascus. Then he removed all the ornaments and whatever else could recall the Christian occupation, and set there himself the pulpit which had been built by Norradin.

Note XXVII. When the news of the discovery of the fountain spread over Jerusalem, all the people gathered in crowds to see it, but the most eager were the Israelites. They rejoiced at the sight of it, and pressed forward, anxious to touch the rock, to taste the water, or to take a little of it in small pitchers, some in order to preserve it as a relic, others to carry it to the infirm who could not crawl to the spot. From the chief Rabbi to the old women, all ran to the place, and all gave vent to cries of joy, or were moved even to tears. Why was all this? The Israelites were influenced by a tradition deeply graven on their hearts, to the effect that when certain springs in Jerusalem had been discovered, the coming of Messiah was at hand, the temple should rise again from its ruins, and with it the glory of their nation.

Note XXVIII. The sites where the stones are found greatest in length and in cubical content in the walls of Jerusalem, are the following:

In the wall, which starts from the line of the eastern enclosure, at the north-east corner of the quadrilateral of the Haram (Plate XVII.); one is found which is about 23 feet in length and 3-1/2 in height.

Between this and the golden gate, in the wall, is another 12 feet long and 5 feet high: and in the inner jamb of the golden gate, on the north, one is found of nearly the same dimensions as the preceding.

At the south-east corner of the Haram there are some of large dimensions; there are none greater in the whole city. Of the stones of 20 cubits in length, and 10 in height, of which Josephus writes (Wars, V. 4, § 2), I have not found a single one on the soil of Jerusalem.

Note XXIX. It seems that the use of the two gates may be attributed to their being situated in the most frequented part of the city; they served for the passage, the one of persons going out, the other of persons coming in, so as to avoid all crowding, and the stoppages which might result from it. Indeed, on the eastern side of the temple, where a great part of the Court of the Gentiles was, there must always have been a great multitude of people. The real ground for its being closed (though so many ridiculous causes are alleged) is that the Turks consider the temple enclosure sacred in all its parts. Therefore, they do not allow any trade to be carried on there, nor any buying or selling, or transaction of business, or even walking for pleasure: accordingly, the gate on that side becomes entirely useless, the more so, that there is in its neighbourhood the gate of S. Mary.

Note XXX. There was a time when the Christians in Palestine adopted the practice of representing the entry of Jesus into the Temple on Palm Sunday, entering Jerusalem in procession by the Golden Gate. The custom may be traced up to the time of Godfrey of Bouillon. On this subject the reader may consult, as contemporary authorities, Albert of Aix (Book XIII. Chap. 17) and William of Tyre (Book VIII. Chap. 3, and Book XI. Chap. 35).

Note XXXI. In the times of Alberto Floresi, an Italian traveller who visited Jerusalem in 1630, it was by the Dung gate (called also the gate of the Mogarabins) that the procession entered, which some centuries before, as I mentioned above, starting from Bethphage, and crossing the Mount of Olives, passed through the Golden Gate. (MS. Travels of Floresi, communicated to the AbbÉ Mariti by Dr Octavio Targioni Tozzetti, L'État prÉsent de JÉrusalem, p. 21.)

Note XXXII. The Mohammedans say that the mare el-Borak was the steed ordinarily ridden by the Angel Gabriel, who used often to lend it to Mohammed to take his night-journeys. They portray it as having the head and the neck of a beautiful woman, with a crown and wings.

Note XXXIII. Many are the stories which are told of the Golden Gate, as well by Mohammedans as by Christians: I quote some of them.

The Mohammedans say that the two divisions of the Golden Gate were made in memory of the repentance of Adam and Eve, for having disobeyed the orders which God had given them in Paradise, and at the same time of the mercy of God shown towards them. Hence they call the southern aisle the Gate of Mercy, and the other, the Gate of Repentance.

There is a general belief amongst Mohammedans that a day will come when Jerusalem will fall into the hands of a Christian prince, who will take it on a Friday. This is one of the reasons why it remains a fortified town.

The Christians have no less traditions on this head. For example, they report, that when the Emperor Heraclius returned victorious to Jerusalem, bringing back thither the wood of the Holy Cross which he had recovered in Persia, he wished to pass through the Golden Gate on horseback, and decked out in all the insignia of royalty, but that an invisible hand held him back, whilst a voice ordered him to dismount, to divest himself of his regal robes, and to pass that threshold in all humility; whereupon he was able to pass.

Note XXXIV. "From Sion (we went) to the Church of St Mary, where is a large body of monks, and countless companies of women, and where beds for the sick can be provided, from three to five thousand. And we offered up prayer in the judgment-hall, where the Lord had hearing, in which is now the Church of S. Sophia. Before the ruins of the Temple of Solomon, under the street, there runs water from the Fountain of Siloam. Near Solomon's porch, in the church itself, is the seat on which Pilate sate, when he heard the Lord. There is a square stone on which the accused was elevated, that He might be heard and seen by all. On it was our Lord raised when He had hearing of Pilate, and there remained an impression of a small, handsome, and delicate foot. By the rock itself, too, many miracles are wrought: they take the measure of the foot-print, and tie it over a weak part, which is immediately healed." (Anton. Placent. Itin. Sect. 23 in Ugolini, Thes. Tom. VII. page 1216.)

Note XXXV. In the year 1118 Hugues de Payens, and Geoffroid de St Aldemar, and certain other knights, applied for a rule for the formation of an order. In 1128 the Pope Honorius gave them a charter, which was adopted at the Council of Troyes in Champagne. The members of this order took the name of Templars, and wore a white robe with a red cross. Their name was derived from their having their first house close to the temple, for King Baldwin had given up to them a part of his palace, to the south of the temple. (William of Tyre, Book XII. Chap. 7.)

Note XXXVI. The Mohammedans say that in this place King David, during his life, administered justice in the following way. When he was sitting in judgment, and wished to know if the deponents in their examination were stating what was true, he made a chain descend from heaven, and ordered that each of the two parties who had thus stated their cases should touch it. When one of the parties had told a lie, at his touch a ring fell from the chain, and so the wise king learnt which was in the right. I may be allowed to remark that now the chain no longer descends from heaven, so we may conclude that all the rings have fallen, from its having been too much used.

It is on this same site that David will return to judge the people of Israel at the final judgment.

Note XXXVII. The keeper of the mosque relates, that when Solomon wished to build a Temple to the Lord, he called not only men to his aid, but also the living creatures of the earth. All came together to help him with all their power; but the magpie sought to disobey Solomon, whereupon the great King turned it into stone, to be an example to all those who were disposed not to execute his orders. This is the stone that the keeper shews.

Note XXXVIII. The mosaics which adorn the interior of the mosque es-Sakharah above the pointed arches that spring from the columns, and in the drum which supports the dome, date, according to Mohammedan Chronicles, from the time of Selim I. and Solyman, but I imagine they are of still greater antiquity. The internal ornamentation of the dome has a thoroughly Saracenic character; I conclude that it is perhaps anterior to Solyman, though there is no doubt that he restored it a good deal. All the other decorations are of Solyman's time. The Count de VogÜÉ has just completed a long examination of the mosques es-Sakharah, and el-Aksa, and we may fairly expect that he, with his clear judgment, and ready intelligence, will not deprive science of the result of his labours.

Note XXXIX. The Mohammedan traditions concerning this rock are numerous; I quote a few of them. It has been the scene of the prayers of Abraham, Isaac, Jacob, David, Solomon, Mohammed, and many other prophets, and here they have received their inspiration from heaven. The rock retains the imprint of the foot of the patriarch Enoch, who was the handsomest, and the wisest man that lived upon the earth. He was learned in astronomy, in which he made great discoveries, and, to publish them, invented printing. God loved him so that he would not let him die, but translated him to heaven. The patriarch had such an attachment to Jerusalem, that he wished to leave some memorial of his having lived there, which accounts for his foot-print being there.

The rock is guarded by an army of Angels, who keep watch there night and day, in prayer to God. The canvas covering which is found on the rock is the same which was used by Adam and Eve, when the former found the latter after their separation of a hundred years, consequent on their expulsion from Paradise.

The stairs which lead into the vaults of the mosque contain the stone called the tongue, because it announced to Omar, that this was the rock on which Jacob had the vision.

Note XL. The Mohammedans say that it is supported in the air by the following cause. When Mohammed died, and ascended to heaven, the sacred stone wished to follow him, but the prophet ordered it to return to its place; whilst it hesitated the angel Gabriel pressed it down (this is the reason why they show the impression of his five fingers on the rock), and then it lowered itself again; but when it was already in contact, as it were, with the ground, and received no further orders, it remained in the position in which it is now found.

Note XLI. By the side of the Minbar, the Mohammedan guide, with all seriousness, points out the place where is an invisible balance, which is called Wezn, and tells how at the end of the world there will be three ages: and then Israfil, who has charge of the celestial trumpet (called Boru), will blow it the first time to give notice of the universal death. It will sound for the second time 40 years afterwards, and then all the dead of past ages shall rise: on that day Jesus, with the other prophets, will descend from heaven with their attendants, and when they have come to the Haram es-SherÎf Jesus will sit upon His throne for judgment: but not being sufficient in Himself for all, He will depute David and Solomon to judge the Jews, Mohammed to judge the Mohammedans, and will retain the Christians for His own jurisdiction. In this great Judgment the balance Wezn will be used to decide who are to enjoy eternal felicity, and who to be punished by being appointed their portion for ever in fire with the fallen spirits. All those who are to undergo this trial will be gathered together in the Valley of Jehoshaphat.

Note XLII. Terrace-roofs have always been in general use in the East, even for ages; compare Judges xvi. 27, where we are told that there were people on the roof when Samson made the temple of Dagon fall. Assuredly if it had not been flat, 3000 persons could not have remained upon it.

NOTES TO CHAPTER IV.

Note I. The Holy City, by the Rev. George Williams, B.D., Fellow of King's College, Cambridge; Second Edition, including an Architectural History of the Church of the Holy Sepulchre at Jerusalem, by the Rev. Robert Willis, M.A., F.R.S., Jacksonian Professor in the University of Cambridge, 2 Vols. 8vo. 1849; Les Églises de la Terre Sainte, par le Comte Melchior de VogÜÉ.

Note II. List of the bishops of Jerusalem, extracted from Michel le Quien's Oriens Christianus, Tom. III. pp. 139 sq. Paris, 1740.

All the above are of Hebrew extraction. The following are of Gentile origin. The former were bishops of Jerusalem, properly so called, the latter bishops of Ælia Capitolina, who are counted as bishops of Jerusalem.

Note III. Eusebius, Life of Constantine, book III. chap. 27 and following (English Translation, Bagster and Sons, London, 1845). After giving an account of the demolition of the temple of Venus, he proceeds, "Nor did the Emperor's zeal stop here; but he gave further orders that the materials of what was then destroyed should be removed, and thrown as far from the spot as possible; and this command was speedily executed. The emperor, however, was not satisfied with having proceeded thus far: once more, fired with holy ardour, he directed that the ground itself should be dug up to a considerable depth, and the soil, which had been polluted by the foul impurities of demon worship, transported to a far distant place. This also was accomplished without delay. But as soon as the original surface of the ground, beneath the covering of earth, appeared, immediately, and contrary to all expectation, the venerable and hallowed monument of our Saviour's resurrection was discovered. Then indeed did this most holy cave present a most faithful similitude of His return to life, in that, after lying buried in darkness, it again emerged to light, and afforded to all who came to witness the sight, a clear and visible proof of the wonders of which that spot had once been the scene."

Chap. XXXI. (Continuation of a Letter from Constantine to the Bishop Macarius.) "It will be well therefore for your sagacity to make such arrangements and provision of all things needful for the work, that not only the church itself as a whole may surpass all others whatsoever in beauty, but that the details of the building may be of such a kind that the fairest structures in any city of the empire may be excelled by this. And with respect to the erection and decoration of the walls, this is to inform you that our friend Dracilianus, the deputy of the PrÆtorian Prefects, and the governor of the province, have received a charge from us. For our pious directions to them are to the effect that artificers and labourers, ... shall forthwith be furnished by their care. And as to the columns and marbles, whatever you shall judge, after actual inspection of the plan, to be especially precious and serviceable, be diligent to send information to us in writing, in order that whatever materials, and in whatever quantity we shall esteem from your letter to be needful, may be procured from every quarter, as required. With respect to the roof of the church, I wish to know from you whether in your judgment it should be ceiled, or finished with any other kind of workmanship. If the ceiling be adopted, it may also be ornamented with gold."

Chap. XXXIII. "This was the emperor's letter; and his directions were at once carried into effect. Accordingly, on the very spot which witnessed the Saviour's sufferings, a new Jerusalem was constructed, over against the one so celebrated of old, which, since the foul stain of guilt brought upon it by the murder of the Lord, had experienced the last extremity of desolation, the effect of Divine judgment on its impious people. It was opposite this city that the emperor now began to rear a monument to the Saviour's victory over death."

Chap. XXXIV. &c. Description of the Holy Sepulchre. "This monument, therefore, first of all, as the chief part of the whole, the emperor's zealous magnificence beautified with rare columns, and profusely enriched with the most splendid decorations of every kind. The next object of his attention was a space of ground of great extent, and open to the pure air of heaven. This he adorned with a pavement of finely-polished stone, and enclosed it on three sides with porticoes of great length. For at the side opposite to the Sepulchre, which was the eastern side, the church itself was erected; a noble work rising to a vast height, and of great extent both in length and breadth. The interior of this structure was floored with marble slabs of various colours; while the external surface of the walls, which shone with polished stones, accurately fitted together, exhibited a degree of splendour in no respect inferior to that of marble. With regard to the roof, it was covered on the outside with lead, as a protection against the rains of winter. But the inner part of the roof, which was finished with sculptured fretwork, extended in a series of connected compartments, like a vast sea, over the whole church; and being overlaid throughout with the purest gold, caused the entire building to glitter as it were with rays of light.

"Besides this were two porticoes on each side, with upper and lower ranges of pillars, corresponding in length with the church itself; and these also had their roofs ornamented with gold. Of these porticoes, those which were exterior to the church were supported by columns of great size, while those within these rested on piles of stone beautifully adorned on the surface. Three gates, placed exactly east, were intended to receive those who entered the church.

"Opposite these gates the crowning part of the whole was the hemisphere," (apparently an altar of a hemicylindrical form,) "which rose to the very summit of the church. This was encircled by twelve columns, (according to the number of the apostles of our Saviour,) having their capitals embellished with silver bowls of great size, which the emperor himself presented as a splendid offering to his God.

"In the next place, he enclosed the atrium which occupied the space leading to the entrances in front of the church. This comprehended, first the court, then the porticoes on each side, and lastly the gates of the court. After these in the midst of the open market-place, the entrance gates of the whole work, which were of exquisite workmanship, afforded to passers by on the outside a view of the interior, which could not fail to inspire astonishment."

Such is Eusebius' account of the first Church of the Holy Sepulchre at Jerusalem: he makes no mention of Calvary, and I make no doubt that, if its site had then been discovered, the historian of Constantine would not have passed it over without notice.

An eye-witness of the magnificence of Constantine's Church is found in the Pilgrim of Bordeaux, who visited Jerusalem about 333 or 334. He speaks of it in his description of the Holy City, quoted in the notes to the first chapter.

Note IV. Description of S. Arculf, who visited the Holy places in 680 (Acta Sanctorum ordinis S. Benedicti. SÆc. III. part 2, p. 504).

"On these points we have inquired very particularly of S. Arculf, and specially concerning the Sepulchre of our Lord, and the church erected over it, the plan of which he drew for us upon a waxen tablet. It is a large church built entirely of stone, forming a perfect circle, and rising from its foundations with three walls. Between each pair of walls is a broad space forming a corridor, and at three points in the middle wall are three altars of wonderful workmanship. This round church is occupied by the three altars above mentioned, one facing the south, another the north, and the third towards the west. It is supported by twelve stone columns of wondrous size. It has eight doors, or entrances, through the three walls with the corridors intervening, four of which doors face the south-east, while the rest face the east. In the middle space of the inner circle is a round grotto cut in the solid rock, in which nine men can pray standing, and the roof of which is about a foot and a half above the head of a man of ordinary stature. The entrance to this grotto is on the eastern side, and the whole of the exterior is covered with choice marble, the apex being adorned with gold, and supporting a golden cross of considerable size. Within, on the north side of this grotto, is the tomb cut out of the same rock: but the floor of the grotto is lower than the level of the tomb, for from the former to the lateral margin of the tomb is a height of about three palms.

"In this place we must mention a discrepancy of names between the monument and the tomb; for the round grotto mentioned above is otherwise called the Monument of the Evangelist: and they say, that to the mouth of this the stone was rolled, and from it rolled away, at our Lord's resurrection; while the name of sepulchre is applied to the chamber within the grotto that is on the north side of the monument, in which the Lord's body lay wrapt in fine linen. The length of this S. Arculf measured with his own hands, and found it to be seven feet. This tomb is not, as some persons wrongly imagine, divided in two by a stone cut out of the wall, itself forming a space for two legs and thighs, by coming between and separating them; but is undivided from the head to the foot, with sufficient room for one man lying upon his back, so forming a kind of cavern with an entrance at the side opposite to the south part of the monumental chamber. It has a low apex projecting above it, carved in the rock, and contains twelve lamps burning continually day and night, corresponding to the number of the twelve apostles. Four of these are placed at the foot of the sepulchral couch, and the other eight towards the head, on the right hand side, all of them being constantly fed with oil.

"As to the stone which after our Lord's crucifixion and burial was rolled to the mouth of the said monument by the united efforts of many men, Arculf relates that he found it broken in two parts. The lesser part, squared by the chisel, forms the altar which stands before the entrance of the aforesaid round church, while the larger, also chiselled like the former, is the square altar, covered with linen cloths, on the eastern side of the same.

"As regards the colours of the stone out of which the aforementioned grotto is hollowed by the tools of the stone-workers, with the Lord's Sepulchre on its north side cut from the same rock as the grotto itself, Arculf told me in answer to my questions, that the said grotto of the monument of our Lord, being covered with no ornament within, bears to this day upon its vaulted surface the marks of the tools used by the masons and stone-workers in the work: but the colour of the said stone appears not to be uniform, but a mixture of two, to wit, red and white, and the said stone is shewn as the stone of two colours.

"This round church, so often mentioned above, which is called the Anastasis, or Resurrection, and is built on the spot which witnessed our Lord's resurrection, is joined on the right by a square church dedicated to S. Mary the mother of God.

"Moreover another large church is built on the eastern side on the spot which is called in the Hebrew Golgotha: from the ceiling of which is suspended by ropes a brazen wheel with lamps, and beneath it is a large silver cross fixed in the very place where stood the wooden cross on which the Saviour of the human race suffered.

"Adjoining this square-built church on the site of Calvary, on the east, is the famous stone church built with great magnificence by the Emperor Constantine, and called the Martyrdom, erected, as they say, in the place where the cross of our Lord and the other two crosses were found by divine revelation, two hundred and thirty-three years after they had been buried. Between these two churches is the famous spot where the patriarch Abraham built an altar, and laid upon it the bundle of wood, and seized the sword already drawn from its scabbard to sacrifice his son Isaac; where is now a wooden table of moderate size, on which the offerings of the people for the poor are deposited.

"Between the Anastasis or round church so often mentioned above, and the basilica of Constantine, a short open street extends to the church on Golgotha, in which are lamps burning night and day. Also between the basilica on Golgotha and the Martyrdom is a seat, in which is the cup of the Lord, which, after blessing it with His own hand during the supper before His passion, He Himself handed to the Apostles that sate at meat with Him. It is a silver cup, holding about a French quart, and having two handles set over against each other on opposite sides. In this cup is the sponge, which they that crucified our Lord filled with vinegar, and put upon hyssop, and held up to His mouth. From this same cup, it is said that our Lord drank in company with His Apostles after His resurrection."

Note V. Extracts from the description of SÆwulf. (Translated in Mr Wright's "Early Travels in Palestine.")

"The entrance to the city of Jerusalem is from the west, under the citadel of King David, by the gate which is called the Gate of David. The first place to be visited is the Church of the Holy Sepulchre, called the Martyrdom, not only because the streets lead most directly to it, but because it is more celebrated than all the other churches.... In the middle of this church is our Lord's Sepulchre, surrounded by a very strong wall and roof, lest the rain should fall upon the Holy Sepulchre, for the church above is open to the sky.... In the court of the church of our Lord's Sepulchre are seen some very holy places, namely, the prison in which our Lord Jesus Christ was confined after He was betrayed, according to the testimony of the Assyrians; then, a little above, appears the place where the holy cross and the other crosses were found, where afterwards a large church was built in honour of Queen Helena, which however has since been utterly destroyed by the Pagans; and below, not far from the prison, stands the marble column to which our Lord Jesus Christ was bound in the common hall, and scourged with most cruel stripes. Near this is the spot where our Lord was stripped of His garments and clad in a purple robe by the soldiers, and crowned with the crown of thorns, and they parted His raiment amongst them, casting lots. Next we ascend Mount Calvary, where the patriarch Abraham raised an altar, and prepared, by God's command, to sacrifice his own son; there afterwards the Son of God, whom he prefigured, was offered up as a sacrifice to God the Father for the redemption of the world. The rock of that mountain remains a witness of our Lord's passion, being much cracked near the hole, in which our Lord's cross was fixed, because it could not suffer the death of its Maker without rending, as we read in the Passion, 'and the rocks rent.' Below is the place called Golgotha, where Adam is said to have been raised from the dead by the stream of the Lord's blood which fell upon him, as is said in the Lord's Passion, 'And many bodies of the saints which slept arose.' But in the Sentences of S. Augustine, we read that he was buried at Hebron, where also the three patriarchs were afterwards buried with their wives; Abraham with Sarah, Isaac with Rebecca, and Jacob with Leah; as also the bones of Joseph which the children of Israel carried with them from Egypt. Near the place of Calvary is the church of S. Mary, on the spot where the body of our Lord, after having been taken down from the cross, was anointed with spices and wrapt in a linen cloth or shroud.

"At the head of the church of the Holy Sepulchre, in the wall outside, not far from the place of Calvary, is the place called Compas, which our Lord Jesus Christ Himself signified and measured with his own hands as the middle of the world, according to the words of the Psalmist, 'For God is my King of old, working salvation in the midst of the earth.' Some say that this is the place where our Lord Jesus Christ first appeared to Mary Magdalene, while she sought Him weeping, and thought He had been a gardener, as is related in the Gospel.

"These most holy places of prayer are contained in the court of our Lord's Sepulchre, on the east side. In the sides of the church itself are attached, on one side and the other, two most beautiful chapels in honour of S. Mary and S. John, who, sharing in our Lord's sufferings, stationed themselves one on each side of Him. On the west wall of the chapel of S. Mary is seen the portrait of the mother of our Lord, who once, by speaking wonderfully through the Holy Spirit, in the form in which she is here painted, comforted Mary the Egyptian, when she repented with her whole heart, and sought the help of the mother of our Lord, as we read in her life.

"On the other side of the church of S. John is a very fair monastery of the Holy Trinity, in which is the place of the baptistery, to which adjoins the chapel of S. James the Apostle, who first filled the pontifical chair at Jerusalem. These are all so composed and arranged, that any one standing in the furthest church may clearly scan the five churches from door to door.

"Without the gate of the Holy Sepulchre, to the south, is the church of S. Mary, called the Latin, because the monks there perform divine service in the Latin tongue; and the Assyrians say that the blessed mother of our Lord, at the crucifixion of her Son, stood on the spot now occupied by the altar of this church. Adjoining this church is another church of S. Mary, called the Less, occupied by nuns who serve devoutly the Virgin and her Son. Near which is the Hospital, where is a celebrated monastery founded in honour of S. John the Baptist."

Note VI. William of Tyre, VIII. 3. "On the eastern slope of the same hill is the Church of the Resurrection in the form of a rotunda, which being situated on the slope, and almost over-topped by the hill close to it, and so darkened, has a roof composed of beams placed upright, and wrought together by wondrous art into the shape of a crown, uncovered, and always open, by which the necessary light is conveyed into the church. Under this opening is the tomb of our Saviour. Beyond the entrance for the Latins is the scene of our Lord's passion, which is called Calvary, or Golgotha; where it is said that the wood of the life-giving cross was found, and where our Saviour's body, having been taken down from the cross, is said to have been embalmed with spices and wrapt in fine linen, as was the Jews' custom of burial. Beyond the limits of the Calvary aforesaid are many small houses of prayer. But after that the Christians, by the help of the divine goodness, occupied the city with a strong hand, the aforesaid building appeared to them too contracted, and by enlarging the church with most solid and excellent work, and enclosing the old building within the new, they succeeded wonderfully in putting together in one the aforementioned places."

John of WÜrtzburg, who visited the Holy Land in the twelfth century, when the Crusaders had already completed their works in the Church of the Resurrection, has transmitted to us a valuable detailed description, the principal passages of which I quote: "Whilst everything was in preparing for the crucifixion," he says, "our Lord was kept bound in a place at some distance from Calvary, which served as a prison: this place is marked by a chapel, and is called to this day the prison of our Lord, and is on the side opposite to Calvary, on the left of the church.... To the right of the entrance in the greater church is a place forming a portion of Calvary, in whose upper part is shewn a rent in the rock. In the same is depicted in fine mosaic work the Passion of Christ, and His burial, together with the testimony of the prophets, agreeing on all sides with the fact.

"In the middle of the choir, not far from the site of Calvary, is a spot where an altar has been formed of raised slabs of marble, supported by a trellis of iron. Beneath these slabs are some small circles traced in the pavements, which, they say is the centre of the earth, according to the saying, 'In the middle of the earth He hath wrought salvation.'

"A building of large dimensions, erected in a circular form round the monument, has at its further end a continuous wall adorned by different statues, and lighted by several lamps. In the inner circle of this larger building are eight round columns, on square bases, adorned on the outside with the same number of square slabs of marble, and erected all round the building, so as to sustain the weight of the building and the roof, which, as we have said, is open in the middle.

"We have said that the columns are placed round the building to the number above mentioned, but towards the east their positions and number have been altered, owing to the addition of a new building, which has its entrance-door on that side. This new church, just added, contains a wide and roomy choir, and a spacious chapel, in which is the high altar, consecrated to the honour of the Anastasis, or Resurrection, as the mosaic above it distinctly proves. For in it Christ is depicted as having broken the bars of hell, and rising again from the dead, and as bringing back thence our first father Adam. Without this chapel, and within the cloisters, is a wide corridor leading round the new building and also the older building of the monument aforesaid, suited for a procession. At the head of the said new church, towards the east and close to the choir-screen, is a well-lighted subterranean passage like a crypt, in which Queen Helena is said to have found our Lord's cross. Accordingly there is within an altar dedicated to the honour of the said S. Helena. The greater part of the sacred wood she took with her to Constantinople, the remainder however was left at Jerusalem, and is carefully and reverently kept in a certain place on the other side of the church opposite to Calvary."

Note VII. The whole of the dome has been covered with sheet-lead, which has disappeared on the south-west side (Plate XXXI.), where are the Greek terrace-roofs. Consequently the damp is every day destroying the wooden supports, and in the absence of such covering the ground below is flooded in the rainy season. Throughout the rest of its circumference, on the side of the Mohammedan terrace, the dome is in good condition, and the lead is intact. Why then, it may be asked, is it thus damaged only on the side belonging to the Greeks? We are told in reply, that the wind detaches the sheets of lead, (which, be it observed, are fastened by nails,) and carries them away; but it must be remarked that it is the north wind only, and not the others, which blows with great force over the city. It may be inferred from this how necessary it is that the whole covering of the Holy Sepulchre should belong exclusively to the church, and that no one should come near it or use it, in which case disputes would diminish, and the interior of the building would be less injured by damp.

Note VIII. The two gates, the one on the west, the other on the east, through which the square in front of the Church of the Resurrection is reached, are very narrow and low, so that strangers are surprised to find such a form used in places frequented by many visitors. This is not the work of the Mohammedans, but was done by agreement of the different religious bodies, in order to prevent beasts of burden from penetrating into these sacred places. Without some such precaution their owners, and especially the camel-drivers, would not fail to instal them there for the night, simply because of the convenient situation of the square. Besides this, these two gates form the barrier for the Jews of Jerusalem, beyond which they cannot pass without exposing themselves to insults, and perhaps to blows, or even worse, from the Christians of Jerusalem, who imagine the place profaned by the passing of a Jew: though they themselves think nothing of behaving irreverently while the holy offices are being celebrated. If, however, a Jew is accompanied by some one who can inspire them with fear or respect, these good Christians will perhaps mutter and grumble, but venture no further. If a slight bakshish be administered, they will even salute him, and call their correligionists a set of ignoramuses, though they themselves held the same views before receiving bakshish.

Note IX. The fact that there is only one entrance to the Church of the Resurrection is the cause of many serious accidents at times when there is any great gathering of people, particularly at Easter. This is especially the case when the times of the celebration of this festival by the different sects coincide. During the eight years which I spent at Jerusalem, not an Easter passed without some such casualty. Some were suffocated; some fainted in the crush, were trampled upon, and received serious injuries; some had their limbs broken. These accidents are constantly repeated, yet no one ever thinks of taking any means to avoid them, though it would be so easy to open the other door. It is well known how in 1836 Ibrahim Pasha attended the Greek service of the Holy Fire, and a quarrel arose betwixt the Greeks and the Armenians: the whole multitude sought some way of escape, and such was the crowding at this the only single door, that the conqueror got out with much difficulty by passing over thirty dead bodies that lay there, the victims of the crush. (See Curzon's Monasteries of the Levant, chap. 16.)

Note X. The following is Edrisi's account of the western gate. "The church is entered by the western gate, and the traveller finds himself under the cupola, which covers the whole of the enclosure, and which is one of the most remarkable things in the world. The church is lower than this door, and it is not possible to descend to the lower part on this side of the building. Entrance is to be had on the north side by a door which opens at the head of a staircase of thirty steps, which door is called BÂb-Sitti Mariam."

Note XI. The AbbÉ Mariti, who visited the Sepulchre before the fire of 1808, found in Adam's Chapel, on the right, the tomb of Godfrey de Bouillon, and on the left, opposite the former, the tomb of Baldwin I., his successor; they were of marble, or of a kind of stone which much resembles it[900]. The following is the inscription on Godfrey's tomb:

Here lies the illustrious Captain Godfrey de Bouillon, who won all this land for the Christian faith. May his soul reign with Christ. Amen.

That engraved on Baldwin's tomb is as follows:—

King Baldwin, a second Judas MaccabÆus, the hope of his country, the strength of the Church, the mainstay of both, to whom Kedar, Egypt, Dan and the murderous Damascus in fear brought gifts and tribute, is pent up, alas! within this narrow tomb.

He also found in the same chapel an old tomb without any inscription, fastened into the wall, which he was told was the tomb of Melchizedek. It is known that the place was formerly intended to serve as a burial-place for the Latin kings, and we are assured, says the AbbÉ, that besides Godfrey and Baldwin I., there have since been buried there Baldwin II., Baldwin III., Almericus I. (Amaury), Baldwin IV., and Baldwin V. The tomb of the last-mentioned still exists amongst those which are to be seen in the neighbourhood against the south side of the choir of the Greeks, i.e. opposite to the Stone of Unction, on the north side. On it is the following inscription:—

SEPTIM' IN TUMULO PUER ISTO REX TUMULAT'
EST BALDEVINI REGUM DE SANGUINE NAT'.
QUEM TULIT E MUNDO SORS PRIMÆ CONDITIONIS
UT PARADISIACÆ LOCA POSSIDEAT REGIONIS[901].

"Within this tomb rests a youthful king, the seventh of a line of kings sprung from Baldwin; whom the common lot has carried off from the world to inhabit the regions of paradise." Histoire de l'État prÉsent de JÉrusalem, par l'AbbÉ Mariti, publiÉe par le R. P. Laorty Hadji, Paris, 1853, pp. 56, 57.

Note XII. William of Tyre refers to a place where our Lord's body is said to have been embalmed (Book VIII. Chap. 3. See Note VI.).

Sanutus, who wrote in the fourteenth century, speaks of this place, but puts it in the middle of the choir of the Greeks, far from that of which we are now speaking. (Liber Secretorum fidelium Crucis, lib. III. p. 14, cap. 8.)

Nicetas Choniata[902], a writer of the twelfth century, in his eighth book, relates that the stone on which Christ's body was embalmed, was to be seen in his time at Ephesus, whither the Emperor Manuel Comnenus had carried it on his own shoulders from the gate of Bucoleon to the chapel which was within the precincts of the palace, and that after the death of that emperor it was removed thence and placed in his tomb. Nicetas says that the stone is of a red hue; it seems more probable therefore that it had formed part of Calvary itself, or of some smooth rock near the sepulchre.

Note XIII. I quote the most important passages relating to the Holy Sepulchre, properly so called, which was carefully examined by the AbbÉ Mariti, before it was all covered over as it is at present.

"The Holy Sepulchre, placed at the centre of the building, is a block of stone, which forms part of the soil, so hewn as to be quite separate from the rest of the hill.

"In the terrace-roof of the Sepulchre holes have been ingeniously formed to let out the smoke from the lamps in the interior.

"The sacred grotto is divided into two parts; the first is the Chapel of the Angel; its eastern side, in which is the entrance-door, being built of materials prepared by human hands, while the rest forms part of the solid rock. There we saw a socle of stone, nearly square, embedded in the rock, at the length of a cubit and a half from the gate of the Holy Sepulchre, which is to the west of it: it served formerly as a support to the stone which used to close the entrance of the Sepulchre. Inside the Sepulchre is found a basin, hewn out with the chisel in the rock, of three cubits and a sixth in length; its height four cubits five soldi, in the middle; and on the sides, where it bends in forming a circular arc, three cubits five soldi. Its breadth from north to south is not equal throughout, being at the eastern end three cubits three soldi and one-third, and at the west two cubits sixteen soldi and two-thirds. The bench on which the Saviour's body was laid is three cubits and a third long, and about two cubits and a third broad, raised one cubit and one inch from the ground." (L'État prÉsent de JÉrusalem, p. 66.)

Note XIV. Before I give the description of the way in which the festival of the Holy Fire is celebrated, I will quote the account given of it in Abulfaragii (or BarhebrÆi) Chronicum Syriacum, Lips. 1789, 2 Vols. 4to. pp. 215-220.

"The originator of this persecution (that is, the persecution of Hakem when he destroyed the Sepulchre in 1010) was some enemy of the Christians[a], who told Hakem: When the Christians meet in the Church of the Holy Sepulchre to keep Easter, the ministers of the Church employ a particular artifice, viz. they anoint with oil and with balsam the iron chain by which the lamp above the Sepulchre is suspended; and when the Arab official has fastened the door of the Sepulchre, they place the fire at the end of the iron chain, reaching it from the roof; the chain descends immediately with it till it reaches the match, and is ignited. Then they break into tears and cry Kyrie Eleison as they see the fire falling from heaven upon the tomb, and so strengthen themselves in their faith."

Another account is transmitted to us by Aretas, of CÆsarea, who gives certain information concerning it, under the name of Leo the Philosopher to an Arab Vizir. He says: "To this day the sacred and much-worshipped Sepulchre of Christ works a miracle every year on the day of the Resurrection; when every fire in Jerusalem has been put out, the Christians prepare a candle, and place it within the monument near the Holy Sepulchre. The Emir of Jerusalem[b] closes the door, and while the Christians stand outside crying Kyrie Eleison, a lamp appears, and at once the candle is lighted by its flame. Then all the inhabitants rekindle their fires in their houses by means of other candles lighted at this one."

In an age like the present, it is well that we should put on record those acts and customs by which the name of civilization is profaned, especially where they mask themselves under the name of religion. For if this be done, those who have it in their power to stop and to suppress them, cannot plead ignorance in excuse of the neglect of their duty.

The Holy Sabbath is a kind of festival or revel held round the Sepulchre of our Lord, and continues from ten o'clock in the morning to three o'clock in the afternoon. First of all, the Greek bishop takes his stand inside the Sepulchre, while the pilgrims and the resident Greeks and Armenians form a procession round the tomb, stamping and clapping their hands, and shouting in a loud voice, El Messiah atanah, u bidammu astarana: Mahna el jom faratra u el jahudie hazana. "The Messiah came to us and redeemed us with His blood; to-day we rejoice, and the Jews are sad." The excitement increases with the shouting, until the greater part of the multitude appear to be intoxicated, and rush to and fro, as in a state of frenzy, with the wildest cries and gesticulations. Some throw their heads about violently, their hair floating in wild disorder, and the foam streaming from their mouths, like men possessed. Some mounting on each other's shoulders form themselves into living human columns, and then suddenly fling themselves in the midst of the excited throng. Others feign to be dead, and their companions carry them round the building, singing funeral hymns and uttering their wonted cries of mourning. Here is a party in high dispute, there a company fighting and wrestling, while a third, and far the most numerous band, is madly pressing towards the two oval holes through which the fire issues from the Sepulchre, the one at the north, the other at the south end of the monument. Meanwhile the government guards, or Cavas, attempt to re-establish order by lashing out right and left with their tough whips of hippopotamus hide. Everywhere is uproar and confusion, shouting and stamping, as of madmen. When this has gone on for four or five hours, a small flame at length makes its appearance at each of the holes above mentioned. The bishop, concealed within the Sepulchre, having received from heaven the sacred fire, communicates it to the expectant worshippers, who have awaited its coming with such devotion. The mind cannot conceive, nor words describe the scene which then ensues; the din, the crush, the struggling, each to be among the first to receive the light. He who is nearest to the hole, and so the first to light his candle, has probably paid dearly for the privilege; so high does the competition run and such is the importance attached to gaining the prize. Many pilgrims come from great distances, incurring all the hardships and expense of a protracted journey merely to receive the Holy Fire. As soon as they have received it, and carefully secured it in their lanterns, they return home, having accomplished the sole purpose of their pilgrimage, and caring nothing for the other festivities of Easter-tide.

Surraya Pasha, induced thereto by the urgent representations of M. de BarrÈre, the French Consul in Palestine, has taken measures to prevent any recurrence of the serious disorders which so frequently arose in former times in connexion with this festival. Since he has been governor, the time allowed for this desecration of the Holy Places has been shortened, and the murderous quarrels which before prevailed are no longer known. Would it not be more worthy of modern civilization to stop it altogether? the Greek and Armenian pilgrimages to Jerusalem would then, in all probability, cease.

Note XV. I have as strong objections to the service celebrated by the Franciscans on the evening of Good Friday, as to that of the Holy Fire. Like the latter, it gives rise to disputes, tumults, and serious disorders; and besides, there is in it an utter absence of decorum. Generally speaking, it has none of the impressive effect of a religious ceremony, but rather excites a feeling of the ridiculous, when it does not result in mourning for some fatal accident. How it is that the Franciscan fathers have not done away with it, or modified it, I cannot understand. To hold a service in a church to which persons of all sects are admitted, and to think that men's hearts can be reached by it, is an utter mistake. When no one is carried out of the building dead or wounded, they say with a satisfied air, "The service has passed off well;" little thinking of the exertions that are required to make it pass off well. A battalion of infantry is drawn up under arms in the square of the Sepulchre, and supplies the guards in the interior of the church; all the officers are employed to suppress any slight disturbance; the Governor betakes himself to the church to be ready in case of any serious outbreak: the French Consul is busy with preparations two days before, and on the evening of the service he and his employÉs are wearied out; the clergy are knocked about by the crowd; and all this passes off well.

They ought to remember the year in which human blood was shed on Mount Calvary; and how in 1861, had it not been for the energy of the French Consul, and the singular discretion and moderation of General Ducrot, of the French Corps d'ExpÉdition in Syria, and his forty officers, the service certainly would not have passed off well.

Note XVI. The short street which connects the two churches of S. Mary the Great and S. Mary the Less was called, at the time of the Crusades, the street of Palms, because palm-branches were there sold to pilgrims. A similar traffic goes on at the present day, and on the same spot, during the feast of Palms; but palms being scarcer than formerly, olive-branches are generally substituted for them.

Note XVII. The original firman exists in the archives of the Franciscan Convent of S. Saviour at Jerusalem. Its exact date is not known, but may be placed between 1014 and 1023. See BorÉ, Question des Lieux Saints, 5.

Note XVIII. The direction of this street is clearly marked in a paper published by Sebastian Paoli (Cod. Diplom. I. p. 243), and reproduced by Schultz, Williams, and De VogÜÉ: "I, Amalric ... have given ... to the sacred Hospital at Jerusalem, and to the Church of S. Mary the Great, a certain street which was between the Hospital aforesaid and the Church of S. Mary the Great aforesaid, to which there is an entrance on the north from the Street of Palms, opposite the front of the Church of the Holy Sepulchre, and on the south between the two aforesaid houses of the hospital and of St Mary the Less, which leads also below the buildings of the Hospital to the Street of the Patriarch's Baths...." June, 1174.

NOTES TO CHAPTER V.

Note I. See De VogÜÉ, p. 302. We first find it mentioned in La Citez de JhÉrusalem, under the name of 'Porte douloureuse.' "When you have gone a little further on" (after crossing the Street of Jehoshaphat, on the way from S. Stephen's Gate) "you come to a place where two streets cross: that which comes from the left comes from the Temple and goes to the Sepulchre. At the commencement of this street is a gate, on the Temple side, which is called 'Porte douloureuse:' by it Jesus passed when he was taken to Calvary to be crucified; and therefore it is called the gate of mourning."

Note II. "The Sultan, on his return to Jerusalem, increased the endowment of the school which he had there founded. Before the occupation by the Mohammedans it had been known as the Church of S. Ann, the mother of S. Mary; whose tomb is said to have been found there. Under the Mohammedans it had been turned into a school, before the Franks made themselves masters of the city. They had restored the church to its former position, but the Sultan, having conquered the Franks, again changed it into a school, whose management and revenues he entrusted to Bohaddin, son of Sieddad." Abulfeda, Annales Moslemici, from Reiske's translation.

Note III. The Church of the Holy Cross is superior to that of S. Ann in the simplicity of its ornamentation, answering to the description of M. de VogÜÉ (p. 241): "Some persons have thought they saw in the poverty and simplicity of the ornamentation a proof of Byzantine influence. I would rather attribute it partly to the want of sculptors, and partly to the influence of the Cistercians, which seems to have been brought to bear on the foundation and building of the monastery." The latter statement he illustrates by a note which I will also quote: "S. Bernard took a lively interest in all that occurred in the Holy Land, and exercised much influence thereon by his letters. He was in constant correspondence with Queen Milisendis (1130-1150), with the Patriarch, and with the Templars—the rules of whose order he helped to draw up. It was well known how sternly he had denounced the excessive adorning of churches, and how rigorously the Cistercian order applied his principles. The connexion of S. Bernard with Milisendis, who was the chief benefactress of the Convent of S. Ann, leads me to suppose that his views may have been followed in the building of the Church of S. Ann, and of the monastery. See in M. de Verneuil's L'Architecture Byzantine en France (Plate XIII.), the design of the Cistercian Abbey at Boschaud, built in 1154. The general form is not the same with that of S. Ann, but the style is identical. Further there are also the pilasters of the binding joists ending in corbelling." I would gladly assent to M. de VogÜÉ's hypothesis—but I cannot; for in S. Bernard's correspondence there is no mention at all of the building of the Church of S. Ann. I allow that the style is identical with that of the Cistercian Abbey: but certainly the form changes a good deal, because this is not a trapezium like that of S. Ann.

Note IV. Some idea may be formed of the position which the Franciscans hold in respect of the local government, from the conditions to which they were required to submit before they received permission to take up a residence within the walls of Jerusalem. The following are some of them: that they would give presents every year to the Kadi, the governor, and to all the members of the Divan: that, when one of them died, they should not be allowed to carry his body out to burial in the sight of the Mohammedans, but that he should be wrapt in a carpet, and carried outside the walls and buried there: that they should never buy any property in Jerusalem, under pain of its being confiscated and given to the Mosque of Omar: that the friars should not shew themselves too frequently in the streets of the city: that the monastery occupied by them should be inspected every three years by the Kadi, the governor, and his architect, to see whether any changes had been made in the building. These conditions were rigorously enforced every time that the local governor was pleased to extort money from the brotherhood, who, of course, were always in the wrong. (These facts are drawn from the papers found in the Registry of the Convent of S. Saviour.)

Note V. It is sometimes supposed that the Franciscans carry on a trade in the articles that are made in the workroom of S. Saviour; but it is quite a mistake. The friars have these articles made by poor workpeople, and so give them the means of supporting themselves by their industry; and any profits that may accrue from the sale are applied to the support of widows and orphans, as in every other work of charity, which is constantly carried on by the society.

Note VI. The Greeks, who since the coming of the first Crusaders had been unjustly robbed of all their other possessions in the Holy Land, returned thither in 1348, in consequence of a treaty concluded between the Emperor Cantacuzenus and Naser Eddin Hassan, Sultan of Egypt. They established a hospice for pilgrims in the Monastery of S. Euthymius, whilst their servants took up their abode in that of S. Michael the Archangel.

NOTES TO CHAPTER VI.

Note I. The eastern Christians call the Valley of Jehoshaphat in the language of the country Wady el-Nar (Valley of Fire); a name which is also given to it by the Mohammedans, from the belief that the general judgment will take place there. If we interpret the name Jehoshaphat according to the idea of the Jews, its meaning is judgment of God, for the Chaldee in the passage in Joel (chap. iii. 2, 12, 15), instead of saying "in the valley of Jehoshaphat," translates it thus, "in the valley of the division of judgment." If we are to accept the opinion of Calmet, that by the valley of Jehoshaphat we are to understand the valley of Jezreel, we cannot believe that the final judgment is to take place in this valley, which is close under the walls of Jerusalem, but in that of Jezreel.

Origen looks upon this general gathering of mankind in a more extended view than that of Calmet: "Origen thinks that the nations will be gathered together over the face of the whole earth; and that the manifestation of Christ will be like to a blaze of light that covers at once the whole world." S. Jerome expresses himself thus, "It is folly to seek in a small or secret place for Him who is the light of the whole world." (Calmet's Commentary on Joel.) Mariti, L'État prÉsent, &c. p. 132.

Note II. Those who made of the Hebrew word Kidron (Cedron) a Greek word, fancy that the name may have been derived from some cedars planted in the neighbourhood; they rely probably on the Greek text of the gospel of S. John, where the word is written with ? instead of ?, which may be simply an error of the copyists, as some commentators have remarked; seeing that in other parts of the Bible it is called Kidron.

The valley of Kidron begins, on the north, near or a little above the Tombs of the Kings, at a height of about 2460 feet above the Mediterranean; at first it is called the Valley of Kidron, or of Jehoshaphat; then Wady er-Nahib (Valley of the Monks), in the neighbourhood of the monastery of S. Saba; and lastly, Wady el-Nar (Valley of Fire), in the last part of its course. The entire descent from the head of the valley to the Dead Sea is about 3690 vertical feet. I have traversed it several times on foot with Bedouins, for the sole purpose of examining all the changes of its sides. Near S. Saba it is very picturesque.

Note III. Nicephorus Callistus expresses himself thus: "She also raised another splendid temple in the garden of Gethsemane to the Mother of God; and enclosed within it her life-giving tomb. Moreover the place being on a hill-side she erected marble steps, for travellers to pass from the city eastwards." (Ecclesiastical History, VIII. 30.)

Note IV. These are the words of the empress: "We hear that there is a noble and splendid church dedicated to Mary, Mother of God and perpetual Virgin, on the ground called Gethsemane where her body was laid." Johann. Damascen. Orat. II. de B. M. Assumptione, ap. Quaresm. E. T. S. Lib. IV. pereg. 7, c. 2, Tom. II. p. 241.

Note V. This is the account of Sebastiano Paoli: "That most venerable Mount Sion also they have profaned and treated with no respect: the Temple of the Lord, the church in the Valley of Jehoshaphat, where is the Sepulchre of the Virgin, the church at Bethlehem, and the place of our Lord's nativity, they have polluted by enormities too grievous to be told, exceeding therein the wickedness of all the Saracens." (Seb. Paoli, Cod. Diplom. del S. Mil. Ord. Gerusal. Said Ebn Batrik, II. 212.)

Note VI. It was Godfrey de Bouillon who brought these monks to Jerusalem and gave them for their abbey the whole of the Valley of Jehoshaphat. "The same Godfrey aforesaid had also brought monks from well-disciplined cloisters, religious men, and distinguished by their holy conversation, who during the whole of the journey, day and night, celebrated the divine offices according to ecclesiastical usage. And when he obtained the kingdom, he settled them at their own request in the Valley of Jehoshaphat, and gave them an ample endowment." (William of Tyre, IX. 9.)

Note VII. In which place was a wonderful work built in the earliest times of the Christian religion, as S. Jerome testifies in his writings. It surpassed all the other buildings in size, workmanship, and design; but was afterwards destroyed by the treacherous Gentiles: its ruins are to be seen even to this day. Bongars, p. 574. De VogÜÉ says that the author grounds his statement wrongly on an apocryphal letter of S. Jerome. See Quaresmius, E. T. S. Tom. II. p. 244.

Note VIII. Brocardus writes: "The Sepulchre of the Virgin is covered with earth to such an extent that the church built upon its site, though its walls were lofty, and it had a noble roof, is now entirely buried underground.... There was built, however, on the same site, and upon the surface of the ground, a church or a building like a chapel, after the repairing of the city. Having entered this, you will descend by several steps underground to the aforementioned church and the Tomb of the Virgin; if I am not mistaken there are sixty steps. The tomb is in the middle of the choir and in front of a marble altar beautifully decorated, which the Saracens too most devoutly worship, falling down before it and kissing it, and in a loud voice, as is their custom, praying for the intercession of the Holy Virgin. I have been inside the Sepulchre itself."

Willibrand (Leo Allat. Sym. p. 149) says, "We saw a church richly adorned and in its midst a monument, covered on all sides with white, i.e. virgin, marble."

Note IX. Father Geraldo Calvetti, guardian and keeper of Mount Sion, took possession of the Sepulchre. The document which proves this is found in the archives of the convent of S. Saviour at Jerusalem, under the letter C. Quaresmius, I. 181: "These things were done at Jerusalem before the gate and entrance of the said church of Our Blessed Lady of the Valley of Jehoshaphat."

Note X. A firman, granted in 1852, allows the Latins to hold service in the Sepulchre of the Virgin, after the Greeks and the Armenians, enjoining upon them at the same time to take away on each occasion the objects of worship. This firman, amongst the many false statements that it makes, contains a few lines which are worth quoting: "it is just to confirm the permission granted at all times to the Christians of the Catholic rite to exercise their own form of worship in this place." In spite of these previous concessions, &c. the Latins had been totally driven out from it. Of what use are firmans when they are acquired at will by presents of gold?

Note XI. Father Morone[903], Guardian of the Holy Land, relates that towards the middle of the seventeenth century some tombstones were found near the entrance of the Grotto of the Agony; and on them were inscriptions belonging to the Latin Christians; but that he himself, who had the oversight of the work, did not let them be uncovered, from fear lest the Turks should take possession of them. If he had only taken a copy of these epitaphs, we might possibly know the resting-place of some of the more distinguished Crusaders. However, I conclude, from the fact that he relates, that the existing passage was made at that time.

Note XII. In 1857 I obtained leave from the Superior of the Greek convent to draw the ground-plan of the church. I set to work, and got as far as the Armenian Chapel of S. Joseph, when the Armenian lay-keeper of the chapel wished to hinder my continuing my work; I asked him as a favour to let me go on, and offered him an acknowledgment, but he only became more annoying still. At last I tried force, compelled him to return to his sacristy, set a European servant to watch at the door, and, regardless of his cries, persisted in my work. I mention this to shew how great difficulties are met with, even amongst Christians of other sects, in conducting any investigations respecting the monuments that belong to them.

Note XIII. The olive-trees of the Garden of Gethsemane, says Chateaubriand (ItinÉraire, Vol. II.), belong at any rate to the later empire. In Turkey, every olive-tree found already planted when the Turks invaded Asia, pays a tax of a medino; those that have been planted since the conquest pay to the Sultan the half of their fruit. Now, the eight olive-trees of Gethsemane are taxed at eight medini.

Note XIV. The various elevations of the hills, and other special localities of Jerusalem and its neighbourhood, are drawn in section. (Plate IV.)

Note XV. The Jews had derived the worship of Moloch from the Canaanites. Moloch and Saturn appear to have been the same deity: the way in which they were worshipped is the same. The Carthaginians, who were descended from the Canaanites, offered human victims to Saturn. "There was in their city," says Diodorus Siculus (Book XX. chap. 14), "a bronze statue representing Cronos (Saturn): it had its hands spread out, and bent down towards the ground, so that the child that was put in its hands, rolling itself up, fell into a fiery furnace." These cruel sacrifices continued to prevail in Africa till the time of the Emperor Tiberius (Tertullian, Apol. IX.). From Syria the practice passed into Europe. Agathocles, king of Sicily, sacrificed two hundred children of the noblest families to his deity, believing him to be angry. (Pescennius Festus in Lactant. Divin. Instit. I. 21.)

The Rabbi Simon, in his commentary on Jeremiah (viii.), gives the following description of the idol Moloch: "All the idol temples were in the city of Jerusalem, except that of Moloch, which was in a place set apart outside the city. It was a statue of bronze with the head of an ox, and with the hands stretched out like those of a man who wishes to receive something from another; within it was quite hollow. Before the image were seven chapels; he who offered a dove, or any other bird, went into the first; he who gave a lamb, or a sheep, into the second; into the third for a wether; into the fourth for a calf; into the fifth for a bull; into the sixth for an ox; while he who sacrificed his own son entered the seventh chapel and embraced the idol, as it is said in Hosea (xiii. 2), 'Let the men that sacrifice kiss the calves.' The child was set before the idol, beneath which a fire was kindled, till the bronze became red hot; then the priest took the child, and put it between the burning hands of Moloch, while the parents were bound to witness the sacrifice without any expression of feeling. To prevent the cries of the victims reaching them, drums and gongs were sounded! from this comes the name Topheth, which signifies a drum. It was also called Hinnom, because of the cries of the children, from naham, to cry, or, according to another interpretation from the words which the priest used to address to the parents, Jehenelach—this will be of service to thee. King Josiah, in order to render the place an object of horror, 'defiled Topheth, which is in the valley of the sons of Hinnom, that no man might make his son or his daughter to pass through the fire to Moloch' (2 Kings xxiii. 10)."

Note XVI. So when Solomon is spoken of, it is said, "Solomon slept with his fathers, and was buried in the city of David, his father" (1 Kings xi. 43); and the same formula is used of the kings Rehoboam, Abijam, Jehoshaphat, Ahaziah, Jehoiada, the priest (2 Chron. xxiv. 16), and the kings Amaziah, Jotham, Josiah; while in the case of the rest different expressions are used. Asa was buried "in his own sepulchres, which he had made for himself in the city of David" (2 Chron. xvi. 14); therefore he was not buried with his fathers. Jehoram was buried "in the city of David, but not in the sepulchres of the kings" (2 Chron. xxi. 20). The place of burial of the usurper Athaliah is not mentioned. Joash, in 2 Kings xii. 21, is buried "with his fathers in the city of David," while in 2 Chron. xxiv. 25, it is said that "they buried him not in the sepulchres of the kings." Uzziah "they buried with his fathers in the field of the burial which belonged to the kings; for they said, He is a leper" (2 Chron. xxvi. 23). Ahaz they "buried in the city, even at Jerusalem: but they brought him not into the sepulchres of the kings of Israel" (2 Chron. xxviii. 27). Hezekiah was buried "in the highest of the sepulchres of the sons of David" (2 Chron. xxxii. 33). Manasseh "was buried in the garden of his own house, in the garden of Uzza;" as also was Amon, his successor (2 Kings xxi. 18, 26). Jehoahaz died in Egypt (2 Kings xxiii. 34). Eliakim, or Jehoiachim, according to Jeremiah (xxii. 19), is to be "buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem;" and (xxxvi. 30), "his dead body shall be cast out in the day to the heat, and in the night to the frost;" from all which we may the more certainly conclude that the sepulchres of the other kings were within the gates of Jerusalem. Lastly, we have Jehoiachin and Zedekiah led captive to Babylon, where they died.

Note XVII. Bede, who wrote in the eighth century (on the authority of Arculf), calls the building of the Coenaculum a large church. In his time there was in the neighbourhood a convent of monks. He says: "On the upper part of Mount Sion there is a large church, surrounded by a great number of monks' cells. The church was founded, it is said, by the apostles, because it was there that they received the Holy Ghost, and that Mary died. They shew there to this day the memorable place which was the scene of our Lord's supper. In the middle of the church is a column of marble, to which Jesus was bound when He was scourged."