INTRODUCTION.

RUSSIAN pilgrimages to the Holy Land date from the conversion of the Russians to Christianity towards the close of the tenth century. As early as 1022 A.D. allusion is made, in the Life of St. Theodosius of Kiev, to the presence of Russian pilgrims in Palestine; but the first whose name is known is St. Varlaam, Abbot of the Laura of Kiev, who visited Jerusalem in 1062 A.D. The earliest extant record of a Russian pilgrimage to the Holy Land is that of Daniel, the Abbot, or Prior {XXXX}, of a Russian monastery, of whom nothing certain is known. It may be inferred from Daniel's reference to the river Snov, as a stream that possessed several of the characteristics of the Jordan, that he came from the province of Tchernigov, in Little Russia, through which the Snov runs; and he is supposed to have been the same Daniel who was Bishop of Suriev in 1115 A.D., and who died the 9th September, 1122 A.D.

Daniel was a contemporary of Nestor, the oldest of the Russian annalists, and his narrative is one of the most important Russian documents of the commencement of the twelfth century; its intrinsic merits seem to have made it extremely popular, and there are no less than seventy- five MSS., of which the earliest dates from 1475 A.D. The date of the pilgrimage can be fixed with considerable certainty from Daniel's own statements. He mentions the Russian Grand Duke Michel Sviatopolk Isiaslavowitsch

{viii}

(1093-1113), and Baldwin, King of Jerusalem (1100-1118); he also states that Acre belonged to the Franks, and as this city was taken by the Crusaders on the 26th May, 1104, the date must lie between 1104 and 1113. A closer approximation is, however, possible. Daniel tells us that he accompanied Baldwin on his expedition against Damascus, and M. H. Hagenmayer has shown (Ekkehardi Uraugiensis abbatis, Hierosolymita, Tub., 1876, pp. 360-362) that this expedition must have been one of those undertaken by the king between 1106 and 1108. Again, Daniel speaks of the attacks to which pilgrims were exposed from the Saracens of Ascalon; and William of Tyre mentions one of these attacks on Christians passing from Jaffa to Jerusalem, which took place in the year 1107 (Des choses avenues en la terre d'Outremer, xi. 4, Paris, 1879, vol. i. 384). Lastly, it will be observed that, in the very minute description which Daniel gives of the ceremony of the 'Holy Fire,' no allusion is made to the Latin patriarch, and that one of the bishops takes the place that Fulcher de Chartres assigns to the patriarch. Now, we know that there was no Latin patriarch at Jerusalem during Easter, 1107, for Dagobert left the city in 1103, and Ebremar, his substitute, started for Rome towards the end of 1106. The Easter week which Daniel passed at Jerusalem must therefore have been that of 1107, and his pilgrimage was probably made during the years 1106-1107 A.D.

The wide field which Daniel's narrative covers–wider than that of any previous pilgrim–its fullness of detail, the light that it throws on the condition of the country a few years after its conquest by the Crusaders, and the evident good faith in which it is written, give it an importance and value that have not, hitherto, been sufficiently recognized. Daniel travelled extensively in Palestine west of Jordan; he visited most of the sanctuaries, holy places, and monasteries, and, having provided himself everywhere with the best guides, he wrote down a minute description

{ix}

of all that he saw. According to his own account (p. 73) he described nothing that he did not see with his own eyes, and this is supported by the internal evidence of the narrative, for when he cannot visit a place, he frankly admits that he is dependent upon others for his information. Incidentally the Russian Abbot throws some curious light on the unsettled state of the country, and the dangers to which travellers were exposed, on the roads, in the earlier years of the Latin 'kingdom.' At Lydda, on the high road from Joppa to Jerusalem, pilgrims pass the night in great fear of raiding Saracens from Ascalon; brigands frequent the road from Jerusalem to Jericho; on the forest-clad hills near Solomon's Pools, Saracen bands from Ascalon lie in wait for those journeying from Bethlehem to Hebron; the mountains south-east of Bethlehem are so full of brigands that Daniel and his companions have to travel under the protection of a Saracen chief. No one can proceed from Jerusalem to the Sea of Galilee without an armed escort; the Saracens of Beisan attack travellers as they ford the streams; impious Saracens massacre Christians going from Mount Tabor to Nazareth; and Lebanon cannot be visited on account of the infidels. We learn, too, that panthers and wild asses still found a home in the Wilderness of Judæa; and that lions in large numbers frequented the jungle in the Jordan Valley; whilst the date-palm, which has since disappeared, flourished in the semi-tropical climate of Jericho and Beisan.

Daniel's narrative derives additional interest from the fact that the writer was not only a member of the Russian (Greek) Church, but the abbot of a monastery, and, presumably, a man of some education and intelligence. It is written in a devout, believing spirit, such as might be expected in a Greek priest, and shows no trace of hostility towards the dominant Latin religion. Daniel was accompanied throughout his pilgrimage by a monk of the Greek Laura of St. Sabbas, ‘a very pious man of advanced age, {x} who was well-versed in the Scriptures;' and he was a welcome guest at the numerous Greek monasteries throughout the country. His traditions are those of the Eastern Native Church, referred to by Sæwulf and others as Assyrian or Syrian traditions; he is evidently well acquainted with the Apocryphal Gospels in their Greek forms, and he quotes from the Protevangelium whence several of the traditions are derived. The relations between the Greek and the Latin Churches in Palestine appear to have been most friendly at this period, and the deference paid by the King of Jerusalem to the Greek clergy and the monks of St. Sabbas is specially noteworthy. The Greeks have charge of the Church of the Holy Sepulchre, and keep the keys of the door of the sepulchre; and during the Easter ceremonies the Greek lamps are placed on the tomb itself, whilst those of the Latins are suspended above it. The description of the descent of the Holy Light, or Fire, agrees in all essential particulars with that of Fulcher de Chartres (1101 A.D.), who was present on the memorable occasion when the Holy Fire did not kindle the lamps till Easter Sunday. Both writers describe the flame as being of a ruddy colour, and mention that all present joined in the Greek cry, 'Kyrie Eleison.' Daniel says that the Greeks and Latins read the service for Easter Saturday together; Fulcher, that the Franks first read each lesson in Latin, and that the Greeks then read the same lesson in Greek. In the Frank account of the ceremony the patriarch is said to have opened the door of the tomb; in the Russian, one of the Latin bishops; a difference explained by the absence of the Latin patriarch at the time of Daniel's visit.

Daniel is on the whole fairly accurate, but he occasionally falls into error, and some of his blunders betray an ignorance of Scripture not very creditable to himself or to his guide, the learned monk of St. Sabbas. Geographical errors, such as the location of Capernaum on the sea coast near {xi} Carmel, the identification of Lydda with Ramleh, of Cæsarea Philippi with Kaisaríyeh (Cæsarea Palæstina) of Samaria with Náblus, and of Bashan with Beisan; and the statement that Decapolis was a town, may be set down to the general ignorance of the period. There are other blunders, however, for which far less excuse can be made; such, for instance, as the quaint account of the battle near Jericho, during which the sun stood still whilst Joshua conquered Og, King of Bashan; the statement with regard to events said to have taken place at Beisán (p. 60), and the manner in which Mark i. 16-18 is mixed up with i. 19, 20 (p. 64). Little dependence can be placed on the distances and dimensions given in the text; the old Roman itineraries had fallen into disuse, and the former are only approximate, whilst the latter are in most cases erroneous either from corruption of the text or from having been hastily written down from imperfect information. In giving the direction of a place, Daniel usually refers to the position of the sun at the winter or summer solstice, which seems almost like a reminiscence of the remote days, when pointer stones were set up to mark the sun's furthest deviation north and south, and general rejoicing announced the day when the point of sunrise commenced to return northwards.

Daniel commences his itinerary at Constantinople, whence he went by sea to Jaffa, visiting on the way Ephesus, Cyprus, and several other places. His voyage appears to have been uneventful; he carefully particularizes the localities where various saints and holy men were buried; mentions the ' holy dust' that rises each year from St. John's tomb, and the cross suspended in mid-air above Mount Troodos in Cyprus; and describes the way in which storax is collected on the mountains of Lycia. From Jaffa he travelled by Lydda, which he found deserted; and Nebi Samwíl, identified with Armathem (Ramathaim Zophim), to Jerusalem. On the brow of Mount Scopes, in full view of the Holy City, he dismounted to pray, and then, full of {xii} exceeding joy, proceeded on foot past the church and tomb of St. Stephen to the present Jaffa gate, where, under the shadow of the citadel, all travellers entered Jerusalem during the rule of the Franks.

The Abbot took up his abode in the Metochia, or 'Pilgrim House' of St. Sabbas, near the Tower of David, which was then occupied by Greek monks who had escaped from a recent massacre at the better known Laura of St. Sabbas, now Mar Saba. Under the guidance of a monk of the Laura he visited the holy places, and his description of their condition before the Franks carried out any extensive building operations is of much interest. His narrative is fuller than that of Sæwulf, who visited Jerusalem four or five years before him, and he mentions several minor 'holy places,' such as the 'Pit of Jeremiah,' the 'House of Uriah,' and the compounds of Judas and Paul, which are not noticed by the Anglo-Saxon pilgrim. The description of the Church of the Resurrection, the Holy Sepulchre, and the group of holy places round it, is discussed in Appendix II.; that of the Church of the Holy of Holies, now the 'Dome of the Rock,' is chiefly noteworthy for the statement that the building was the work of a Saracen chief named Amor, evidently a corruption of the name of Omar, the conqueror of Jerusalem. The legends gathered round the tomb of the Virgin in the Cedron Valley, and the church on Mount Sion, which was supposed to be the house of St. John the Evangelist, are detailed at some length, and they afford an interesting illustration of the class of information given, by the Jerusalem guides of the early part of the twelfth century, to pilgrims who belonged to the Eastern Church.

From Jerusalem Daniel made two excursions: the first to the Jordan and Dead Sea, during which he visited Jericho, and the Greek monasteries in the Jordan Valley and in the Wilderness of Judæa; the second to Bethlehem, Hebron, where the Crusaders had not yet built their {xiii}

church, and the monastery of St. Chariton. After returning to Jerusalem¹ from Hebron he obtained permission from Baldwin to accompany the force which was about to march against Damascus under the leadership of the king himself. The route followed by the troops seems to have been by Bíreh, Lubbán, Náblus, and Teíasír to Beisán, where some of the events connected with our Lord's life, including the healing of the two blind men, are localized. From Beisán the army marched to two bridges near the sources of the Jordan, which, according to Daniel, were two streams, called Jor and Dan, that flowed from the Sea of Tiberias. The bridges appear to have been that close to the point at which the Jordan now leaves the lake, of which traces can still be seen, and that known as the Jisr es Siad, now in ruins, a little below the junction of the two streams, 'Jor and Dan,' which then ran out of the lake and made an island of Kerak. The only other known site of a bridge is that of the Jisr Mujámi'a a short distance lower down the river; but in that case we should have to suppose that the Jordan and the Yarmuk were the two streams mentioned. When Baldwin crossed the Jordan, Daniel went on to Tiberias, and spent ten days in visiting the holy places on the borders of the Sea of Galilee; he does not appear to have been able to leave the immediate vicinity of the lake, and was only able to see the environs of the Baheiret el Húleh, which he identifies with the Lake of Gennesareth, from a distance. According to the Russian abbot the Jordan commences at its exit from the Sea of Tiberias, and he notices that portion of it above the lake merely as a large river flowing out of the Lake of Gennesareth. From Tiberias, Daniel went to Mount Tabor, where he heard the curious legends connected with the cave of Melchisidek; Nazareth, where the {xiv} Latins had already firmly established themselves; Cana of Galilee, and Acre. After resting four days at the last place, he journeyed southwards by Haifa and Kaisaríyeh to Náblus; and so on by Bethel to Jerusalem.

After witnessing the ceremony of the descent of the 'Holy Light,' in the Church of the Resurrection, on Easter Saturday, 1107 A.D., the Russian pilgrim commenced his homeward journey. He travelled by the Convent of the Cross; ‘Ain Kárim, the home of Zacharias and the birthplace of John the Baptist; and 'Amwás, which had been laid waste by the infidels, to Jaffa; and thence by Arsúf, Kaisaríyeh, Haifa, Tyre, and Sidon, to Beirút. Whether he embarked at Beirút or at Suédiah, the port of Antioch, is uncertain; but in either case he followed the coast pretty closely, and after having been robbed by pirates, off the Lycian coast, near Patara, eventually reached Constantinople in safety.

The most recent editions of Daniel's narrative are:

1. A French translation, by M. de Norov, from a Russian text established by the same M. de Norov, and published in 1864.¹

2. A Greek translation, by the Monk Epiphanius, published at St. Petersburg in 1867.

3. A German translation, by Herr Leskien, published in 1884. ²

4. A new edition of the Russian text, published by the Russian Palestine Society, and edited by M. A. Venevitinov from a MS. of 1496,³ with which twelve of the most complete MSS. have been compared.

5. A French translation of the text established by M. A. Venevitinov, made by Madame Sophie de Khitrowo for the Société de l'Orient latin.

¹ Pélerinage en Terre Sainte de l'Igouméne Russe Daniel au commencement du xii^me. siécle. Traduit par A. de Noroff, St. Pétersbourg, 1884. The Russian text with the French translation.

² Die Pilgerfahrt des russischen Abtes Daniel ins heilige Land 1113-15. Aus dem Russischen übersetzt von A. Leskien, in Leipzig. In Z. D. P. V. vii. 17-64.

³ In the Imperial Library at St. Petersburg, xvii. Q. No. 88. {xv}

The English edition, the first published in this country, is a translation from the French of Madame de Khitrowo, which Comte Riant has very kindly placed at the disposal of the Palestine Pilgrims' Text Society. In editing the English edition I have not considered it necessary, in every case, to notice the variations from the French of Madame de Khitrowo which are to be found in the French translation of M. de Norov and the German translation of Herr Leskien.

In conclusion I have to express my grateful thanks to M. de Khitrowo for his kindness in furnishing me with many of the details respecting Daniel which I have embodied above, and in forwarding explanations of some doubtful passages in the narrative.

C. W. WILSON.
P. F. Mem. = The Memoirs to accompany the Survey of Western Palestine published by the Palestine Exploration Fund. P. F. Q. S. = Quarterly statements of the Palestine Exploration Fund.
Z. D. P. V. = Zeitschrift des Deutschen Palæstina Vereins.
S. O. L. = Société de l'Orient latin.
Ant. Mart. (Eng. Ed.) and Bord. Pil. (Eng. Ed.) = The translation of Antoninus Martyr, etc., published by the Palestine Pilgrims’ Text Society.

MANUSCRIPTS GIVING VARIANTS TO THE ESTABLISHED TEXT.

Ac. = St. Pétersbourg, Bibl. de l'Académie des Sciences, n^o 5 (XV^e-XVI^e s., pap.). Ar. = St. Pétersbourg, Bibl. de la Commission archéographique, Fonds Reschetkine, n^o 148 (fin du XVI^e s., pap.). D. = St. Pétersbourg, Bibl. Impériale, Fonds Doubrovsky, IV F, n^o 238 (fin du XVI^e s., pap.). F. = Floristchevsk (Monastére de), gouvernement de Vladimir, n^o 149 (XV^e-XVI^e s., pap.). K = St. Pétersbourg, Bibl. de l'Académie ecclesiastique, n^o {xxxx} (1475 a., pap.). Mac = Moscou, Bible du St. Synode, n^o 995 (XVI^e s., pap.). Mo = Moscou, Bibl. de la Société d'Histoire and d'Antiquités ruffes, n^o 189 (fin du XV^e s., pap.). O = Moscou, Musée Roumiantzev, Fonds Oundolsky, n^o 709 (XVI^e s., pap.). R = Moscou, Musée Roumiantzev, n^o 335 (XV^e-XVI^e s., pap.). S = Moscou, Bibl. du St. Synode, n^o 951 (XVI^e s., pap.). Sf = St. Pétersbourg, Bibl. de l'Académie ecclésiastique n^o 1409 (commencement du XVI^e s., pap.). T = St. Pétersbourg, Bibl. Impériale, Fonds Tolstoy XVII., Q. n^o 76 (XVI^e s., pap.).

¹ The return to Jerusalem concludes chap. 1vi., and then we have in chaps. 1vii.-1xx. a description of the homeward journey which should have followed and not preceded the excursion with Baldwin,' and the ceremony of the Holy Light.

Latins had already firmly established themselves; Cana of Galilee, and Acre. After resting four days at the last place, he journeyed southwards by Haifa and Kaisaríyeh to Náblus; and so on by Bethel to Jerusalem.

After witnessing the ceremony of the descent of the 'Holy Light,' in the Church of the Resurrection, on Easter Saturday, 1107 A.D., the Russian pilgrim commenced his homeward journey. He travelled by the Convent of the Cross; ‘Ain Kárim, the home of Zacharias and the birthplace of John the Baptist; and 'Amwás, which had been laid waste by the infidels, to Jaffa; and thence by Arsúf, Kaisaríyeh, Haifa, Tyre, and Sidon, to Beirút. Whether he embarked at Beirút or at Suédiah, the port of Antioch, is uncertain; but in either case he followed the coast pretty closely, and after having been robbed by pirates, off the Lycian coast, near Patara, eventually reached Constantinople in safety.

The most recent editions of Daniel's narrative are:

1. A French translation, by M. de Norov, from a Russian text established by the same M. de Norov, and published in 1864.¹

2. A Greek translation, by the Monk Epiphanius, published at St. Petersburg in 1867.

3. A German translation, by Herr Leskien, published in 1884.²

4. A new edition of the Russian text, published by the Russian Palestine Society, and edited by M. A. Venevitinov from a MS. of 1496,³ with which twelve of the most complete MSS. have been compared.

5. A French translation of the text established by M. A. Venevitinov, made by Madame Sophie de Khitrowo for the Société de l'Orient latin.

¹ Pélerinage en Terre Sainte de l'Igouméne Russe Daniel au commencement du xii^me. siécle. Traduit par A. de Noroff, St. Pétersbourg, 1884. The Russian text with the French translation.

2 Die Pilgerfahrt des russischen Abtes Daniel ins heilige Land 1113-15. Aus dem Russischen übersetzt von A. Leskien, in Leipzig. In Z. D. P. V. vii. 17-64.

3 In the Imperial Library at St. Petersburg, xvii. Q. No. 88.

The English edition, the first published in this country, is a translation from the French of Madame de Khitrowo, which Comte Riant has very kindly placed at the disposal of the Palestine Pilgrims' Text Society. In editing the English edition I have not considered it necessary, in every case, to notice the variations from the French of Madame de Khitrowo which are to be found in the French translation of M. de Norov and the German translation of Herr Leskien.

In conclusion I have to express my grateful thanks to M. de Khitrowo for his kindness in furnishing me with many of the details respecting Daniel which I have embodied above, and in forwarding explanations of some doubtful passages in the narrative.

C. W. WILSON.
P. F. Mem. = The Memoirs to accompany the Survey of Western Palestine published by the Palestine Exploration Fund.
P. F. Q. S. = Quarterly statements of the Palestine Exploration Fund.
Z. D. P. V. = Zeitschrift des Deutschen Palæstina Vereins.
S. O. L. = Société de l'Orient latin.
Ant. Mart. (Eng. Ed.) and Bord. Pil. (Eng. Ed.) = The translation of Antoninus Martyr, etc., published by the Palestine Pilgrims’ Text Society.

MANUSCRIPTS GIVING VARIANTS TO THE ESTABLISHED TEXT.

Ac. = St. Pétersbourg, Bibl. de l'Académie des Sciences, n^o 5 (XV^e-XVI^e s., pap.).

Ar. = St. Pétersbourg, Bibl. de la Commission archéographique, Fonds Reschetkine, n^o 148 (fin du XVI^e s., pap.).

D. = St. Pétersbourg, Bibl. Impériale, Fonds Doubrovsky, IV F, n^o 238 (fin du XVI^e s., pap.).

F. = Floristchevsk (Monastére de), gouvernement de Vladimir, n^o 149 (XV^e-XVI^e s., pap.).

K = St. Pétersbourg, Bibl. de l'Académie ecclesiastique, n^o {xxxx} (1475 a., pap.).

Mac = Moscou, Bible du St. Synode, n^o 995 (XVI^e s., pap.).

Mo = Moscou, Bibl. de la Société d'Histoire and d'Antiquités ruffes, n^o 189 (fin du XV^e s., pap.).

O = Moscou, Musée Roumiantzev, Fonds Oundolsky, n^o 709 (XVI^e s., pap.).

R = Moscou, Musée Roumiantzev, n^o 335 (XV^e-XVI^e s., pap.).

S = Moscou, Bibl. du St. Synode, n^o 951 (XVI^e s., pap.).

Sf = St. Pétersbourg, Bibl. de l'Académie ecclésiastique n^o 1409 (commencement du XVI^e s., pap.).

T = St. Pétersbourg, Bibl. Impériale, Fonds Tolstoy XVII., Q. n^o 76 (XVI^e s., pap.).

PILGRIMAGE OF THE RUSSIAN ABBOT DANIEL IN THE HOLY LAND. Circa 1106-1107.

...

{74}

XCVII.–THE HOLY LIGHT; HOW IT DESCENDS UPON THE HOLY SEPULCHRE.

The following is a description of the Holy Light, which descends¹ upon the Holy Sepulchre, as the Lord vouchsafed to show it to me, his wicked and unworthy servant. For in very truth I have seen with my own sinful eves how that Holy Light descends upon the redeeming Tomb of our Lord Jesus Christ. Many pilgrims relate incorrectly the details about the descent of that Holy Light Some say that the Holy Ghost descends upon the Holy Sepulchre in the form of a dove; others that it is lightning from heaven which kindles the lamps above the Sepulchre of the Lord. This is all untrue, for neither dove nor lightning is to be seen at that moment; but the Divine grace comes down unseen from heaven, and lights the lamps of the Sepulchre of our Lord. I will only describe it in perfect truth as I have seen it. On Holy Friday, after Vespers, they clean the Holy Sepulchre and wash all the lamps that are there; they fill the lamps with pure oil without water and after having put in the wicks, leave them unlighted they affix the seals to the Tomb at the second hour of the night. At the same time they extinguish all the lamps and wax candles in every church in Jerusalem. Upon that same Friday, at the first hour of the day, I, the unworthy, entered the presence of Prince Baldwin, and bowed myself to the ground before him. Seeing me, as I bowed, he bade me, in a friendly manner, come to him, and said, ' What dost thou want, Russian abbot?' for he knew me and liked me, being a man of great kindness and humility and not given

¹ 'From heaven,' Mac. Mo., K. S. The descent of the Holy Light or Fire, is first mentioned in 867 A.D. by Bernhard, Early Travels in Palestine, 27. An interesting summary of all that is known of the 'Holy Fire' is given by Tobler, Golgotha, 460-483. See also Appendix V.

{75} to pride. I said to him, 'My prince and my lord! for the love of God, and out of regard for the Russian princes, allow me to place my lamp on the Holy Sepulchre in the name of the whole Russian country.' Then with peculiar kindness and attention he gave me permission to place my lamp on the Sepulchre of the Lord, and sent one of his chief retainers with me to the custodian of the Resurrection, and to the keeper of the keys of the Holy Sepulchre. The custodian and the keeper of the keys directed me to bring my lamp filled with oil. I thanked them, and hastened, with much joy, to purchase a very large glass lamp; having filled it with pure oil, I carried it to the Holy Sepulchre towards evening, and was conducted to the afore-mentioned keeper, who was alone in the chapel of the Tomb. Opening the sacred portal for me, he ordered me to take off my shoes; and then, having admitted me barefooted to the Holy Sepulchre, with the lamp that I bore, he directed me to place it on the Tomb of the Lord. I placed it, with my sinful hands, on the spot occupied by the sacred feet of our Lord Jesus Christ; the lamp of the Greeks being where the head lay, and that of St. Sabbas and all the monasteries in the position of the breast; for it is the custom of the Greeks and of the Monastery of St. Sabbas to place their lamps there each year. By God's grace these three lamps¹ kindled on that occasion, but not one of those belonging to the Franks, which hung above, received the light. After having placed my lamp on the Holy Sepulchre, and after having adored and kissed, with penitence and pious tears, the sacred place upon which the body of our Lord Jesus Christ lay; I left the Holy Tomb filled with joy, and retired to my cell.

On the morrow, Holy Saturday, at the sixth² hour of the day, everyone assembles in front of the Church of the

¹ 'Which were below,' Mac. Mo., T. R.

² 'Seventh,' Ar.

{76} Holy Resurrection; foreigners and natives people from all countries, from Babylon, from Egypt,¹ and from every part of the world, come together on that day in countless numbers; the crowd fills the open space round the church and round the place of the Crucifixion. The crush is terrible, and the turmoil so great that many persons are suffocated in the dense crowd of people who stand, unlighted tapers in hand, waiting for the opening of the church doors. The priests alone are inside the church, and priests and crowd alike wait for the arrival of the Prince and his suite; then, the doors being opened, the people rush in, pushing and jostling each other, and fill the church and the galleries, for the church alone could not contain such a multitude. A large portion of the crowd has to remain outside round Golgotha and the place of the skull, and as far as the spot where the crosses were set up; every place is filled with an innumerable multitude. All the people, within and without the church, cry ceaselessly, 'Kyrie Eleison' (Lord, have mercy upon us); and this cry is so loud that the whole building resounds and vibrates with it. The faithful shed torrents of tears; even he who has a heart of stone cannot refrain from weeping; each one, searching the innermost depths of his soul, thinks of his sins, and says secretly to himself, 'Will my sins prevent the descent of the Holy Light?' The faithful remain thus weeping with heavy heart; Prince Baldwin himself looks contrite and greatly humbled; torrents of tears stream from his eyes; and his suite stand pensively around him near the high altar, opposite the Tomb.

Saturday, about the seventh hour, Prince Baldwin, with his suite, left his house, and, proceeding on foot² towards the Sepulchre of our Lord, sent to the hospice of St. Sabbas for the abbot and monks of St. Sabbas; the abbot, followed

¹ 'And Antioch,' Mac. Mo.

2 'Barefooted,' D. O. F.

{77} by the monks, thereupon set out for the Holy Sepulchre, and I, unworthy, went with them. When we reached the Prince we all saluted him; he returned our salute and directed the abbot and me, the lowly one, to walk by his side, whilst the other abbots and the monks went in front, and the suite followed behind. We thus reached the western door¹ of the Church of the Resurrection, but such a dense crowd obstructed the entrance that we could not get in. Prince Baldwin thereupon ordered his soldiers to disperse the crowd and open a way for us; this they did by clearing a lane to the Tomb, and we were able in this manner to pass through the crowd. We reached the eastern door of the Holy Sepulchre of the Lord, and the Prince, who came² after us, took his post to the right, near the railing of the high altar, in front of the eastern door of the Tomb; at that spot there is a raised place for the Prince. The Prince ordered the Abbot of St. Sabbas to take up a position over³ (beyond?) the Tomb, with his monks and the orthodox priests; as for me, the lowly one, he directed me to place myself higher up, above (beyond?) the doors of the Holy Sepulchre, in front of the high altar, so that I could see through the doors of the Tomb; these doers, three in number, were sealed up with the royal seal. The Latin priests stood by the high altar.

At the eighth hour the orthodox priests, who were over (beyond?) the Holy Sepulchre, with the clergy, monks, and hermits, commenced chanting the Vespers; and the Latins, by the high altar, began to mumble after their manner. Whilst all were thus singing I kept my place and attentively watched the doors of the Tomb. When they

¹ 'The door at the back,' F. Ar.; 'the eastern door,' K. S.
² 'Entered,' Mac. Mo., F. K S. R.
³ 'Above,' K S. R. See Appendix II. for discussion on the position of the monks and Daniel.

{78} commenced reading the 'parœmia'¹ for Holy Saturday during the reading of the first lesson, the bishop, followed by the deacon, left the high altar, and going to the doors of the Tomb, looked through the grille, but, seeing no light, returned. When they commenced reading the sixth lesson of the 'parœmia,' the same bishop returned to the door of the Holy Sepulchre, but saw no change. All the people, weeping, then cried out 'Kyrie Eleison ' which means, 'Lord, have mercy upon us!' At the end of the ninth hour, when they commenced chanting the Canticle of the passage (of the Red Sea), 'Cantabo Domino,'² a small cloud, coming suddenly from the east, rested above the open dome of the church; fine rain fell on the Holy Sepulchre, and wet us and all those who were above (beyond?) the Tomb. It was at this moment that the Holy Light suddenly illuminated the Holy Sepulchre, shining with an awe-aspiring and splendid brightness. The bishop, who was followed by four deacons, then opened the doors of the Tomb, and entered with the taper of Prince Baldwin so as to light it first at the Holy Light; he afterwards returned it to the Prince, who resumed his place, holding, with great joy, the taper in his hands. We lighted our tapers from that of the Prince, and so passed on the flame to everyone in the church.

This Holy Light is like no ordinary flame, for it burns in a marvellous way with indescribable brightness, and a ruddy colour like that of cinnabar. All the people remain standing with lighted tapers, and repeat in a loud voice with intense joy and eagerness: 'Lord, have mercy upon us!' Man can experience no joy like that which every Christian feels at the moment when he sees the Holy Light of God. He who has not taken part in the

¹ The {XXXX}, portions of Scripture appointed by the Greek Church to be read on Easter Eve.

² The Song of Moses and the Israelites. –Ex. xv.

{79} glory of that day will not believe the record of all that I have seen. It is only wise, believing men who will plate complete trust in the truth of this narrative, and who will hear with delight all the details concerning the holy places. He who is faithful in little will also be faithful in much; but to the wicked and incredulous the truth seems always a lie. God and the Holy Sepulchre of our Lord bear witness to my stories and to my humble person; so do my companions from Russia, Novgorod, and Kief: Iziaslav¹ Ivanovitch,² Gorodislav³ Mikhailovitch,⁴ the two Kashkitch, nd many others who were there the same day.

But to return to my narrative. Directly the light shone in the Holy Sepulchre the chant ceased, and all, crying out ' Kyrie Eleison,' moved towards⁵ the church with great joy, bearing the lighted tapers in their hands, and protecting them from the wind.⁶ Everyone then goes home; and the people after lighting the lamps of the churches with their tapers, remain in them to terminate the Vespers; whilst the priests alone, and without assistance, finish the Vespers in the great Church of the Holy Sepulchre. Carrying the lighted tapers, we returned to our monastery with the abbot and the monks; we finished the Vespers there and then retired to our cells, praising God for having condescended to show us unworthy ones His Divine grace. The morning⁷ of Holy Sunday, after having chanted the matins,⁸ exchanged kisses with the abbot and monks, and received absolution, we started about the first hour of the day for the Holy Sepulchre;–the abbot cross in hand, and all the

¹ 'Sedeslav,' Mac. Mo., T. Ar.; 'Seslav,' F.
² 'lvankovitch,' Mac. Mo. T.
³ 'Goroslav,' Mac. Mo.; 'Gorodoslav,' T.
⁴ 'Mikhalkovitsch,' F.
⁵ 'Went out of,' Mac. Mo., F. K S. R.
⁶ 'And the rain,' R.
⁷ According to F. T.; 'during the matins' in other MSS.
⁸ 'As usual,' Mac. Mo. F.

{80} monks singing the hymn, 'Immortal One, Thou hast deigned to go down into the Tomb.' Having entered the Holy Sepulchre, we covered the life-giving tomb of the Lord with kisses and scorching tears; we breathed with ecstasy the perfume which the presence of the Holy Ghost had left; and we gazed in admiration on the lamps which still burned with a bright and marvellous splendour The custodian and the keeper of the keys told us, and the abbot, that the three lamps [placed below on the Holy Sepulchre]¹ had kindled.² The five other lamps suspended above were also burning, but their light was different from that of the three first, and had not that marvellous brightness. We afterwards left the tomb by the west³ door, and, having proceeded to the high altar, kissed the orthodox⁴ and received absolution; we then, with the abbot and the monks, left the Temple of the Holy Resurrection, and returned to our monastery to rest until it was time for mass.

The third day after the Resurrection of our Lord I went, after mass, to the keeper of the keys of the Holy Sepulchre, and said, 'I wish to take away my lamp.' He received me kindly, and made me enter the Tomb quite alone. I saw my lamp on the Holy Sepulchre still burning with the flame of that holy light; I prostrated myself before the sacred Tomb, and, with penitence, covered the sacred place where the pure body of our Lord Jesus Christ lay with kisses and tears. I afterwards measured the length, width, and height of the Tomb as it now is–a thing which no one can do before witnesses. I gave (the keeper of the keys) of the Tomb of the Lord as much as I could, and offered him, according to my means, a small, poor gift. The keeper of

¹ Interpolated from R.
² That is when the Holy Spirit descended.
³ East?.
⁴ 'The Christian priests,' Mac. Mo.

{81} the keys, seeing my love for the Holy Sepulchre, pushed back the slab that covers the part of the sacred Tomb on which Christ's head lay, and broke off a morsel of the sacred rock; this he gave me as a blessed memorial, begging me at the same time not to say anything about it at Jerusalem. After again kissing the Tomb of the Lord, and greeting the keeper, I took up my lamp, filled with holy oil,¹ and left the Holy Sepulchre full of joy, enriched by the Divine grace, and bearing in my hand a gift from the sacred place, and a token from the Holy Sepulchre of our Lord.² I went on my way rejoicing as if I were the bearer of vast wealth, and returned to my cell full of great joy.

God and the Holy Sepulchre are witnesses that in these holy places I did not forget the names of the Russian princes, princesses, and their children; of the bishops, abbots, and nobles; or of my spiritual children, and all Christians; I remembered every one, and prayed first for all the princes, and then for my own sins. Thanks be to the goodness of God, who permitted me, unworthy one, to inscribe the names of the Russian princes in the Laura of St. Sabbas, where they now pray, during the services, for them, their wives, and their children. Here are their names: Michel Sviatopolk, Vassili Vladimir,³ David Sviatoslavitsch,⁴ Michel Oleg Pancrace,⁵ Sviatoslavitsch,⁶ Gléb of Mensk; I have only preserved those names which I inscribed in the Holy Sepulchre, and

¹ 'Still lighted,' Mac. Mo.

2 'I made this pilgrimage in the reign of the Russian Grand Duke Sviatopolk Iziaslavitch, grandson of Iaroslav Voldodimeritch of Kiev, Ar. F. The Grand Duke Sviatopolk reigned at Kiev 1093-1113 A.D.
³ 'Vladimeritch,' Mac. Mo.; 'Boris Vseslavitch,' Mac. Mo., F. R.
⁴ 'Vseslavitch,' Mac. F. R.
⁵ 'Jaroslav,' Mac. Mo. F.
⁶ 'Theodore Mstislav Volodimerovitch Andrea Vsevolodovitch,' Mac. Mo., F. R.See Appendix VI.

{82} in all the holy places, without counting all the other Russian princes and nobles.¹ I celebrated fifty masses for the Russian princes,² and all the Christians,³ and forty masses for the dead.⁴

May the blessing of God, of the Holy Sepulchre, and of all the holy places be with those who read this narrative with faith and love; and may they obtain from God the same reward as those who have made the pilgrimage to those holy places. Happy are those who, having seen, believe! Thrice happy are those who have not seen, and yet have believed! By faith Abraham obtained the Promised Land; for, in truth, faith is equal to good works. In the name of God, my brethren and lords, do not blame my ignorance and simplicity; for the sake of the Holy Sepulchre of our Lord do not abuse this narrative. May he who reads it with love receive his reward from Jesus Christ, our Lord and Saviour; and may the peace of God be with you all to the end of the world. Amen.

1 And all Russian Christians, for whom I celebrated ninety messes,' Mac. Mo. R.

2 'All the nobles and my spiritual children,' Mac. Mo., F. R.
³ 'All living orthodox Christians,' Mac. Mo., F. R.
⁴ 'All these masses were celebrated at the Holy Sepulchre, and every holy place,' Mac. Mo. [From a French translation of the text established by M. A. Venevitinow.]

...

APPENDIX II. CHURCH OF THE HOLY SEPULCHRE.

DANIEL'S description of the Church of the Holy Sepulchre, and of the buildings and 'Holy Places' connected with it, is of great interest, for he saw them before the Crusaders had carried out those changes which gave the church its present form. A few years previously, in l102, the church had been visited by Sæwulf, whose remarks on the buildings and sacred sites (p. 100) may be compared with those of Daniel.

At the commencement of the twelfth century the Shrine or Chapel of the Holy Sepulchre appears to have presented a form not unlike that shown in Fig. I. It was protected by a wall of enclosure, and in close contact with this wall there was an arcade having twelve columns and twelve arches; in three of the intercolumnar spaces, at the east end, the masonry of the wall seems to have been partially replaced by grilles, or screens of open ironwork, in each of which there was a door giving access to the tomb.¹ The wall of enclosure was cased with marble; and above it, resting on pillars, there was an upper pavilion with a dome which was surmounted by a silver image of Christ.² In the interior of the chapel, and on its northern side, there was a bench upon which the body of Christ was laid; this bench, cut in the rock of the cavern, was covered by marble slabs in which there were three small openings that permitted Christians to touch and kiss the sacred
¹ See pp. 12,13.
² Compare the description of the Chapel of the Holy Sepulchre by John of Wirzburg, given pp. 103, 104.

{92} rock^.1 One of the slabs was removable, and the guardian of the tomb seems to have added to his income by selling portions of the rock to pilgrims. The Angel Chapel had not then been erected, but the stone that was rolled away, upon which the angel sat, was shown three feet in front of the entrance to the sepulchral chamber.²

Some difficulty arises from the obscurity of Daniel's notice of the Chapel of the Holy Sepulchre. In describing the little building, he says that there were three doors in the pavilion, or turret, above the sacred grotto, and that through these people entered the Sepulchre. Later, in his remarks on the descent of tine' Holy Light,' he says that on entering the church with the king they went to the eastern door of the Holy Sepulchre; Baldwin then proceeded to the place prepared for him, near the altar rail, in front of the east door of the tomb, and the Abbot of St. Sabbas, his monks, and the orthodox priests were ordered to take up a position above the tomb. Daniel was at the same time directed to place himself 'higher up, above the door of the Holy Sepulchre, in front of the high altar,' so that he might see through the doors of the tomb which were sealed up with the royal seal. At the eighth hour the orthodox priests, clergy, monks and hermits above the tomb commenced chanting the Vespers, whilst Daniel from his post kept watch over the three doors; a little later the Bishop left the high altar, and going to the door of the tomb, looked in through the grille; then, at the ninth hour, a fine rain came down through the open roof and wet all those above the tomb.

There can, I think, be little doubt with regard to the position of the position of the three doors; they must have been in the wall of the enclosure, and not in the turret; and they must have led directly from the floor of the Rotunda to the space

¹ The three small openings are mentioned by Willebrand, Symeon Symeonis, Rudolf von Suchem and others; the rock is now covered by a single slab with no openings.
² The stone upon which the angel sat is first mentioned, in connection with the Sepulchre, by St. Jerome in the Pilgrimage of the Holy Paula (Eng. ed, p. 5).

{93} front of the door of the sepulchral chamber which, at an earlier period, was occupied by an apse. When the Angel Chapel was constructed the position of the three doors, indicated on Fig. I (a, b, c), appears to have been preserved, for John of Wirzburg (1130) mentions three doors at the east end, one of which faced the choir; and Edrisi (1154) alludes to two doors, one on the north and one on the south, which were opposite the northern and southern entrances of the church.

The exact positions occupied by the monks, priests and Daniel are more difficult questions. I am informed that, in each case, all the Russian MSS. read above the tomb in the sense of altitude, and this necessitates the existence of a gallery or terrace above the chapel. There is, however, no allusion to such a gallery in any of the writings that have come down to us; and Sæwulf's description of 'our Lord's Sepulchre, surrounded by a very strong wall and roof, lest the rain should fall upon it,' can hardly be reconciled with its existence. The Chapel of the Holy Sepulchre is, and always must have been, a small building, and there could have been no room above it for the numerous priests, monks and hermits indicated in the text; besides this, the priests would hardly have been allowed to occupy a position that might so easily lend itself to trickery in the production of the Holy Light. The position of Daniel, which enabled him to see through the three doors into the tomb, is also difficult to explain on the supposition that he was above it during the ceremony. It appears to me much more probable that the priests and monks took up a position on the floor of the Rotunda, near the north-east corner of the chapel, as they do now; and that Daniel's place was closer to the high altar and more nearly in front of the east door of the Holy Sepulchre. The general tenor of the narrative seems to require some such arrangement, and it would be in accordance with the custom of the present day,which has probably changed little since the ceremony was first instituted. I would suggest that the Russian word translated above may perhaps be a copyist's

{94} error, or that it may have had, in the twelfth century, a meaning in the sense of 'beyond,' or east of a place, as in the Latin superior and inferior. I have indicated on Fig. 2 the positions (Nos. 5 and 6) possibly occupied by Daniel and the monks.

The 'Sepulchre' stood in the centre of the Church of the Resurrection, which was a circular building with a series of chapels attached to it; the probable form of the church at the time of Daniel's visit is shown in the accompanying plan, Fig. 2, which is a slight modification of Fig. 3, Plate I., in Professor Willis's 'Architectural History of the Church of the Holy Sepulchre.'

The walls of the church were divided into three stories, ground-floor, triforium, and clerestory. On the ground-plan there were, according to Daniel, twelve columns and six pillars; but the numbers were more probably ten and eight, arranged as shown on the plan. At the eastern end there was a wider arch, rising into the triforium, which opened into a short chancel terminated by an apse; in this apse was the high altar (2), and here the Latin priests stood (3) during the ceremony of the descent of the Holy Light; a raised step, or seat (4), without the altar rails was reserved for the King. The great arch and the apse were decorated with mosaics; in the spandrils of the arch was a representation of the 'Annunciation,' on the soffit a mosaic of the 'Ascension,' and the apse was adorned with an ' Exaltation of Adam.' Traces of the two first were seen and described by Quaresmius (1616-26); the third was destroyed when the Crusaders removed the apse and built their choir at the east end of the Rotunda, but a copy appears to have been put up over the high altar in the sanctuary of the new church.¹ In the triforium there were sixteen columns, one over each of the columns and piers beneath, except over the two lofty piers at the east end; and in communication with the triforium gallery, probably where the Greek monastery now stands, there were apartments in which the patriarch resided. In the clerestory

¹ John of Wirzburg, xii., see p. IC4.

{95} wall, above the triforium, there were sunk arched panels, which were ornamented with figures in mosaic: in the panel above the high altar was the figure of Christ; in the panels on the north and south, Helena and Constantine; and in the others, the Apostles and Prophets. These mosaics are mentioned by several pilgrims, and a full description of those that remained in his day is given by Quaresmius.¹

The roof of the church was of wood, 'built of 131 squared cedars, in the form of a single cone truncated at the top, where the light was admitted through a circular aperture, twelve feet, or perhaps more, in diameter.'² This opening, first mentioned by Sæwulf, appears to have been retained in all repairs and alterations, for it is frequently alluded to by the later pilgrims. The Rotunda was partly encircled by a vaulted side-aisle, in the wall of which were the three apses mentioned by Arculfus³ as containing altars; the portions of the aisle at the east end were of square form, and connected, as shown on the plan, with the chapels to the north and south. Daniel states that the church had six doors, and he particularly mentions one on the west, through which he passed with King Baldwin to witness the ceremony of the descent of the Holy Light. The probable position of four of the doors may be seen on the plan (Fig. 2), and a fifth may have been the door on the north, mentioned by Edrisi;⁴ the sixth, or west door, if 'west' be not a copyist's error, must have led from Christian Street to the triforium, and thence by a flight of steps to the floor of the church. The narrative, however (p. 77) seems to indicate that Baldwin, on entering the church, went straight to the Holy Sepulchre without descending any steps; and in this case the door must have been on the south side.⁵¹ Quaresmius, ii. 368-9.

² Willis, Holy Sepulchre, 74.
³ Arculfus, De Locis Sanctis, i. 2.
⁴ 'On the north side is a door, which is called the door of St. Mary, leading to a staircase of thirty steps.'–Edrisi, as quoted by Willis, Holy Sepulchre, 77.
⁵ There may have been a flight of steps leading down through the Greek convent to the south-west section of the Rotunda

{96} The Holy Places mentioned by Daniel are:

1. 'The Navel of the Earth' was in a small oratory just outside the wall of the eastern apse (7); it is mentioned as the centre of the earth by Arculfus and Bernhard, and is 'the place called Compas' of Sæwulf. When the church was enlarged by the Crusaders it was included in the choir, where it is now pointed out to pilgrims.

2. 'Golgotha' and 'Calvary' were in a small building (8, 9) outside of the church, and there was, as at present, an upper and a lower chapel; the chapels are respectively called Golgotha and Calvary by Daniel, and, perhaps more correctly, Calvary and Golgotha by Sæwulf.

3. The 'place of the descent from the cross,' which appears to have been 'the Church of St. Mary, close to Calvary,' of Sæwulf was perhaps on the spot (11) now occupied by the Chapel of St. Mary of Egypt. It seems not impossible that the Crusaders, during their reconstruction, moved the stone of unction to the interior of their church, and that the tradition of the Church of St. Mary adhered to the original spot and gradually took its present altered form.¹

4. The 'Altar of Abraham' (10) was close to the place of Crucifixion; Arculfus places it between the Basilica of Constantine and the church on Calvary; Antoninus, at one side of the rock on which Christ was crucified, and Sæwulf, on Mount Calvary. It is now shown in a separate chapel a few feet to the south-east of the place where the cross is said to have been set up.

5. The places of 'the parting of the vestments,' 'the crowning with thorns,' 'the mocking,' 'the smiting' (13), and of 'the prison' (12), are stated to have been under one roof to the north of, and not far from, the place of Crucifixion; according to Sæwulf the prison was in the court of the Church of the Holy Sepulchre, and the other

^l This view is supported by the plan of Arculfus, which shows the Church of St. Mary south of Golgotha. Professor Willis considers that the Church of St. Mary stood on the site of the present south transept, l.c. 105.

{97} 'places' near it. When Sæwulf and Daniel visited Jerusalem the open court, upon which the Crusaders afterwards built their choir, appears to have been partially surrounded by the remains of a cloister, and the holy places possibly occupied in this cloister the positions assigned to them at the present day.

6. The Church and Convent of the Virgin at the place called 'Spudi' (20), whence Mary witnessed the crucifixion, and where the friends and acquaintances looked on from afar. This seems to have been the 'church in honour of St. Mary, with a most noble library,' which is said by Bernhard to have adjoined the 'hostel' founded by Charlemagne. According to Sæwulf, the church, which was called Sta. Maria Latina, was beyond the gate of the Holy Sepulchre to the south; it adjoined the Church of St. Mary the Less, and close to this last building was the Hospital and the celebrated Monastery of St. John the Baptist. In 'La Citez de Iherusalem,' the Church and the Monastery of Sta. Maria Latina, in which was the place called 'Spud,' are said to have been situated between the Church and Nunnery of St. Mary the Greater and the Hospital of St. John the Baptist; and they must therefore have occupied either the present site of the Greek 'Convent of Gethsemane,' or of the Mosque of El Omary.¹

7. The place where St. Helena found the Holy Cross, or of 'the Invention of the Cross,' was east of the place of Crucifixion; at the time of Daniel's visit there was only a small church (14) at the spot, but there had been a very large one which Sæwulf says was built in honour of St. Helena, and had been utterly destroyed by the Infidels. It is not unlikely that this large church, mentioned by Sæwulf and Daniel, was the Basilica of Constantine, and that the small church of the latter was the present Chapel of St. Helena, which, in all essential particulars, is a Byzantine building.

¹ According to Tobler, this mosque is called Abd es Sámid, Topog., 609.

{98} 8. The 'doorway' to which Mary the Egyptian came (15) was east of the place of 'the Invention of the Cross.' According to Sæwulf, the picture of the Virgin, before which Mary prayed, was on the western wall of the Chapel of St. Mary, attached to the northern side of the Rotunda, and the doorway must therefore have been the northern one.¹ At a later period the tradition went round to a door on the west of the church that appears to have been the door which led directly to the triforium.² The place is now pointed out at the south door.

DESCRIPTION OF THE CHURCH OF THE HOLY SEPULCHRE BY SÆWULF, 1102 A.D.

'The first place to visit is the Church of the Holy Sepulchre, which is called the "Martyrium," not only on account of the arrangement of the streets, but because it is of greater renown than all other churches… In the middle of this church is the Sepulchre of the Lord, surrounded by a very strong wall, and covered over, lest rain should fall upon the Holy Sepulchre, for the church above is open to the sky In the court of the Church of the Lord's Sepulchre some very holy places are to be seen, namely, the prison in which, according to the testimony of the Assyrians, our Lord Jesus Christ was confined after He was betrayed; then, a little above,³ is the place where the holy cross and the other crosses were found, and where a large church was afterwards built in honour of Queen Helena, but which has since been utterly destroyed by the Pagans; below (i.e., to the west), but not far from the prison, is the marble column to which Jesus Christ our Lord was bound in the prætorium, and scourged with most cruel stripes. Near at hand is the spot where our Lord was

¹ Edrisi ca!ls this door the 'door of St. Mary.
² The various authorities for this position of the door are given by Tobler, Golgotha, 135.
³ That is, a little 'beyond' or 'to the east of;' Sæwulf uses 'paulo superius' here in the sense I have supposed Daniel to have used the Russian word for 'above;' p. 95.

{99} stripped of His garments by the soldiers; and next the place where He was clad in a purple robe by the soldiers and crowned with the crown of thorns, and, casting lots they divided His garments.

'Next we ascend Mount Calvary, where the patriarch Abraham, having raised an altar, would have sacrificed his own son at the command of God; there the Son of God whom he prefigured, was afterwards offered up as a sacrifice to God the Father for the redemption of the world. The rock of that mountain bears witness to the Lord's Passion; it is much cracked near the cavity in which the Lord s cross was fixed, because it could not bear the death of its Maker without splitting, as we read in the Passion, "and the rocks rent."¹ Below is the place which is called Golgotha, where Adam is said to have been raised from the dead… Near the place of Calvary is the Church of St Mary, on the spot where the Lord's body, having been taken down from the cross, was anointed and wrapped in a linen cloth or shroud before it was buried.

'At the head of the Church of the Holy Sepulchre, in the wall outside, not far from the place of Calvary, is the spot which is called Compas, where Jesus Christ our Lord indicated with His own hand, and measured, the centre of the world, as the Psalmist bears witness, "For God is my King of old, working salvation in the midst of the earth."² But some say that in that place the Lord Jesus Christ first appeared to Mary Magdalene when she sought Him weeping, and thought he had been the gardener, as is related in the Gospe . These most holy oratories are situated in the court of the Lord's Sepulchre, on the east side. But two most beautiful chapels in honour of St Mary and St. John³ are attached to the sides of the church itself, one on either side, as these witnesses of the Lord's Passion stood one on either hand of Him (when on the cross). On the west wall of the Chapel of St. Mary, on the

¹ Matt. xxvii. 51.
² Ps. 1xxiv. 12.
³ The words in italics are omitted in the French translation. 7–2

{100} Outside, is the picture of the Lord's mother, which, by speaking through the Holy Ghost, marvellously comforted Mary the Egyptian... as we read in her life.

'On the other side of the Church of St. John is the fine Monastery of the Holy Trinity, in which is the place of the baptistery; the Chapel of St. James the Apostle, who first filled the Pontifical chair at Jerusalem, adjoins the monastery. These are all so built and arranged that anyone standing in the farthest church can clearly see all the five churches from door to door.

'Without the gate of the Church of the Holy Sepulchre, to the south, is the Church of St. Mary, which is called Latina, because the monks there perform divine service in Latin; and the Assyrians say that the blessed mother of God stood, during the crucifixion of her Son, our Lord, on the spot now occupied by the altar of this church. Adjoining this church is another Church of St. Mary, which is called the Little, where nuns devoutly serve the Virgin and her Son. Near this is the hospital where there is the celebrated monastery founded in honour of St. John the Baptist.'

JOHN OF WIRZBURG. CH. XII. THE CHAPEL¹ (monumentum) OF THE SEPULCHRE OF THE LORD; THE ALTAR OF THE HOLY SEPULCHRE; THE: INSCRIPTIONS; THE NEW CHURCH; THE CHOIR²; THE ALTAR OF THE: RESURRECTION; THE PROCESSION.

The chapel, in which the Lord's Sepulchre is contained, is almost round in form; and it is decorated on the inside with mosaic work. It is entered from the east through a small door, in front of which there is an almost square covered area with two doors. By one of these doors persons entering the Chapel of the Sepulchre are admitted,

¹ John of Wirzburg always applies the word monumentum to the chapel or edicula which contains the Sepulchre.
² The 'chorus Dominorum' is the choir of the church added by the Crusaders.

{101} by the other those leaving it are passed out. In that covered area also the guardians of the Sepulchre reside. And it has a third little door towards (opposite) the choir. Outside the chapel, and attached to the west side, that is, at the head of the Sepulchre, there is an altar with a certain square superstructure, the three walls of which are of network beautifully made of iron,¹ and the altar is called the 'Altar of the Holy Sepulchre.' This chapel has, above it, a pretty large sort of 'ciborium,'² which is round, and has its upper surface covered with silver; it is raised upwards towards that wide opening to the air, high above, in that larger building.³ This building is circular, like a rotunda; it is pretty wide round the chapel, and the enclosing wall is continuous,⁴ largely painted and ornamented with various figures of the saints, and lighted by a number of lamps. In the narrower circuit of the same larger building, eight round marble columns, and the same number of square pillars, externally decorated with the same number of square marble tablets, and arranged in a circle, support a higher mass⁵ under the roof, which, as we have said, is open in the middle... We have said that the columns, to the number mentioned, are arranged in a circle; but at the east end alone their arrangement and number are changed on account of the addition of the new church, to which one passes from that point. And that new and recently added building contains a pretty wide choir (chorus Dominorum), and a pretty long sanctuary,⁶ containing a high altar consecrated in honour of the Anastasis, that is, of the holy resur-

¹ The walls were apparently formed by an iron grille, like that which now surrounds the Sakhrah in the 'Dome of the Rock.'
² 'Ciborium' is an arched covering, supported by four pillars, above an altar; the description applies very well to the little cupola supported by columns, which is shown, above the Sepulchre, in the drawing of Bernardus (1609 A D.).
³ The meaning is that the upper portion of the chapel rose up towards the opening left in the roof of the Rotunda.
⁴ That is, the wall of the vaulted side-aisle which encircled the Rotunda.
⁵ The clerestory.
⁶ The presbytery of the Crusaders' Church

{102} rection, as is also shown by a mosaic picture placed above it. For there is contained in the picture a figure of Christ rising from the dead, having broken the bars of hell, and dragging thence our old father Adam.¹ Beyond this sanctuary of the altar, and within the circuit of the wall of enclosure, there is a pretty wide space, suitable for a procession,² round this new building, as well as round the old building of the chapel already mentioned.

¹ The 'Exaltation of Adam,' apparently copied from the mosaic on the eastern apse of the Rotunda which was destroyed by the Crusaders.
² The space alluded to is that afforded by the aisle which surrounded the presbytery and apse, and communicated on each side with the transepts and so with the floor of the Rotunda. The procession-path described above has come down to us almost unaltered.

APPENDIX III. THE 'DOME OF THE ROCK.'

DANIEL'S description of the 'Dome of the Rock' should be compared with that given below by Sæwulf, who also visited the building before it was transformed into a Latin Church:

'We descend from our Lord's Sepulchre, about the distance of two arbalist-shots, to the Temple of the Lord which is to the east of the Holy Sepulchre, the court of which is of great length and breadth, having many gates; but the principal gate, which is in front of the Temple, is called Beautiful, on account of its elaborate workmanship and variety of colours, and is the spot where Peter healed Claudius The place where Solomon built the Temple was called anciently Bethel; whither Jacob repaired by God's command, and where he dwelt and saw the ladder whose summit touched heaven, and the angels ascending and descending, and said, " Truly this place is holy," as we read in Genesis. There he raised a stone as a memorial, and constructed an altar, and poured oil upon it: and in the same place afterwards, by God's will, Solomon built a Temple to the Lord In the middle of which Temple is seen a high and large rock, hollowed beneath, in which was the Holy of Holies. In this place Solomon placed the Ark of the Covenant, having the manna, and the rod of Aaron which flourished and budded there and produced almonds, and the two Tables of the Testament. Here our Lord Jesus Christ, wearied with the insolence of the Jews, was accustomed to repose; here was the place of con-

{103} fession, where His disciples confessed themselves to Him; here the angel Gabriel appeared to Zacharias, saying, "Thou shalt receive a child in thy old age;" here Zacharias, the son of Barachias, was slain between the temple and the altar; here the child Jesus was circumcised on the eighth day, and named Jesus, which is interpreted Saviour; here the Lord Jesus was offered by His parents, with the Virgin Mary, on the day of her purification, and received by the aged Simeon; here also, when Jesus was twelve years old, He was found sitting in the midst of the doctors… here afterwards He cast out the oxen, and sheep and pigeons, saying, "My house shall be a house of prayer ;" and here He said to the Jews, "Destroy this temple, and in three days I will raise it up." There still are seen in the rock the footsteps of our Lord… Thither the woman taken in adultery was brought before Jesus by the Jews... There is the gate of the city on the eastern side of the Temple, which is called the Golden, where Joachim, the father of the blessed Mary, by order of the angel of the Lord, met his wile Anne. By the same gate the Lord Jesus, coming from Bethany on the day of olives, sitting on an ass entered the city of Jerusalem By this gate the Emperor Heraclius entered Jerusalem when he returned victorious from Persia, with the cross of our Lord... In the court of the Temple of the Lord, to the south, is the Temple of Solomon, of wonderful magnitude, on the east side of which is an oratory containing the cradle of Christ, and His bath, and the bed of the Virgio Mary, according to the testimony of the Assyrians.'1

¹ From Early Travels in Palestine, 39-41.

APPENDIX IV. STORAX.

'THE styrax is found here (near Selge) in great abundance, a tree not large but straight in its growth. Javelins, similar to those of the corner tree, are made of the wood of this tree. There is bred in the trunk of the styrax tree a worm which eats through the timber to the surface, and throws out raspings like bran, or saw-dust, a heap of which is collected at the root. Afterwards a liquid distils which readily concretes into a mass like gum. A part of this liquid descends upon and mixes with the raspings at the root of the tree, and with earth; a portion of it acquires consistence on the surface of the mass, and remains pure. That portion which flows along the surface of the trunk of the tree and concretes, is also pure. A mixture is made of the impure part, which is a combination of wood-dust and earth; this has more odour than the pure styrax, but is inferior to it in its other properties. This is not commonly known. It is used for incense in large quantities by superstitious worshippers of the gods.'–Strabo xii. 7, § 3. (Hamilton and Falconer's translation in Bohn's series.)

APPENDIX V. ABSTRACT OF THE DESCRIPTION OF THE CEREMONY OF THE DESCENT OF THE HOLY LIGHT BY FULCHER DE CHARTRES, 1101 A.D., IN 'GESTA DEI PER FRANCOS,' P. 407.

ON Holy Saturday, each year, when the Holy Light descends mysteriously upon the Sepulchre of our Lord, and manifests the Divine power by kindling the lamps that hang there, it is customary for those in the church to pass the day in watching, and in humble prayer to God, that He in His mercy might send down the Light. The whole church is then filled with an innumerable crowd waiting for the Divine act of grace.

About the third hour of the day the patriarch directed the clergy to commence the service for the day. The lessons were then read alternately,–by the Latins first in Latin, and afterwards by the Greeks, in Greek. The service was continued in this manner until about the ninth hour, when one of the Greeks, standing at an appointed place in the church, began, according to ancient custom, to cry 'Kyrie Eleison' at the top of his voice and all those present joined in the chant. Fulcher, who was much affected by the scene, looked everywhere, but in vain, for the appearance of the light. By the time the Greeks and all assisting at the ceremony had repeated the Kyrie Eleison three times, the service, which the clergy had never ceased performing, was almost at an end, and the devout crowd looked eagerly for the Holy Light, which usually appeared at the ninth hour. A little later the Kyrie Eleison having again been

{107} chanted, and the Holy Light not yet appearing, a deep silence fell upon all whilst the clergy kept on reading the lessons and the service for the day. Then, the ninth hour of the day being well passed, the patriarch, having for the third time called out 'Kyrie Eleison' in a solemn tone, took the keys of the Holy Sepulchre, and, opening the door, went in; finding, however, that the light for which we had waited had not appeared, he prostrated himself in tears before the Holy Sepulchre, and besought the Almighty to hear the prayers of his people and send them the Holy Light as on previous occasions. 'We for our part recommenced chanting the Kyrie Eleison, and renewed our prayers to the Most High, hoping that the patriarch, when he emerged from the Holy Sepulchre, would bring us the light from God which he had found there. When, however, his fervent prayer and supplications were prolonged, and when with downcast face he at last came out of the Sepulchre with out having obtained the grace he sought, a painful feeling of despair took possession of everyone present.'

Fulcher and one of the patriarch's chaplains ascended Calvary to see if the light were coming, but were unsuccessful; cries of 'Kyrie Eleison' again filled the air, and prayers were uttered with increasing fervour but without effect; and as evening approached the patriarch ordered everyone to leave the church, that it might remain empty during the night. At early dawn on Easter Day those who waited for the mercy of God crowded to the church, and the patriarch entered the Holy Sepulchre to see if the light had appeared; not finding it; he came cut much depressed, but everyone determined to continue in prayer and supplication. The Latin clergy, with the King and his suite, and most of the people, went in procession, barefooted, to the 'Temple of the Lord,' where God promised Solomon to listen to his prayers, and there they prayed the Almighty, to send the Holy Light. Whilst the Latins thus prayed in the 'Temple of the Lord,' the Greeks and Syrians who {108} remained in the church of the Holy Sepulchre went in procession round the tomb, offering up prayers to God, and in their despair cutting their faces, and tearing out their hair with loud lamentation. As the Latins were returning the patriarch was informed that the long expected light had appeared in one of the lamps in the Holy Sepulchre, and that those nearest could see its ruddy colour; on hearing this he at once quickened his steps, and opening the door of the Sepulchre with the key that he held in his hand, he at once saw the long desired light shining in the lamp. In his joy he humbly prostrated himself before the Holy Sepulchre and gave thanks to God; he then lighted a taper and came out to show everyone the Holy Light, upon which those who were present, with joy in their hearts and tears in their eyes, cried out 'Kyrie Eleison.' After Holy Mass, at which the King assisted, wearing, according to royal custom, the crown upon his head, Baldwin gave a grand banquet in the 'Temple of Solomon.' Whilst the banquet was in progress it was announced that the Holy Light had again appeared in two of the lamps suspended in the Holy Sepulchre, and the King with his guests returned to the church to see the new miracle.

Cited: The Pilgrimage of the Russian Abbot Daniel in the Holy Land 1106-1107 A. D. By C. W. Wilson. London, 1888