Quitting the Mount of Olives, let us take the path running eastward, which will lead us to the ancient village of Bethphage, so well known in connexion with the Redeemer's entry into Jerusalem. It formerly belonged to the Levites employed in the Temple. Origen, in his treatise on S. Matthew[703], explains the word to mean House of the Jaws. S. Jerome[704] speaks of it as follows: "When He had come to Bethphage, to the House of the Jaws, which is a village belonging to the Priests, and a type of (Christian) confession, situated on the Mount of Olives." Again, in the account of S. Paula's journey[705], he says, "After she had entered the Tomb of Lazarus, Mary and Martha, she saw the hospice and Bethphage, the 'Village of the Jaws,' which were the priests' portion." Others interpret the word 'House of Figs,' and the Easterns assert that it means 'House of the Rock in the Valley.' The position of the place is certainly in favour of this last signification, as just there the valley is divided into two branches by a rocky hill.

At the present day there are no traces of the church, which is said to have stood there, or even of the village itself; nothing is seen but bare rock, broken here and there by patches of badly tilled ground. Quaresmius[706] gives an account of the long procession which used in his time to be made on Palm Sunday, "When the Guardian of the Holy Land, with his attendant monks, had reached the spot, he preached to the people: then a deacon chanted the Gospel for the day. At the words, 'Jesus sent two disciples, saying unto them,' two monks fell on their knees in front of the reader, who continued, 'Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her; loose them and bring them unto me.' Then the two departed and brought an ass, on which the Guardian mounted, while the bystanders spread their garments and olive-branches in the way, and so the procession started for Jerusalem, chanting as they went, 'The sons of the Hebrews brought branches of olive,' and proceeded to the city." Even in the time of Quaresmius nothing remained of either the church or the village. I could wish that some of the ceremonies still performed in the Holy Sepulchre, had, like this, fallen into disuse.

After descending from Bethphage for about half a mile by a very steep and stony path, we come to the village of Bethany. It may perhaps be asserted, that this way going from the Mount of Olives through Bethphage and Bethany was not in existence in former times, and is rather a cattle-track than a road, but it is mentioned by S. Epiphanius[707]: "Then he (Marcion) does not give any account of His journey from Jericho until He arrives at Bethany and Bethphage. But there was an ancient road which led from Jerusalem by Mount Olivet, which those who traverse these regions are acquainted with." Therefore it is evident that this road was more ancient than that which went from Jerusalem to Bethany by the Mount of Offence. The former is the one which we suppose our Lord to have traversed on His triumphal entry into Jerusalem, and on other occasions. Bethany was a Jewish fortress on the eastern slope of Olivet: it was the home of Lazarus and his sisters[708], and is frequently mentioned in the Gospels[709], being the favourite resort of Jesus and His disciples. The position of the village is incontestably fixed by history, tradition, and the locality itself.

We are told by S. John[710] that Bethany was about 15 stadia, or nearly 2 Roman miles, from Jerusalem, and the present village is that distance. We may fairly suppose that the house of Lazarus must have been of considerable size from the allusions to it in the Gospels[711], and consequently it and the village could hardly have been destroyed without leaving some ruins to mark the spot; and therefore the tradition would be preserved until the fourth century, when monuments were erected by the Christians on the sites connected with the life of Christ. It is then only necessary to examine into the accuracy of the tradition during the first three centuries; but here the same arguments that we used in the case of the Sepulchre of Christ may be applied to Bethany, and especially to the Tomb of Lazarus. The present condition of the place may also persuade those who distrust tradition, for there are still very many ruins there, and consequently must have been more in the first ages of Christianity. If it be urged that they are the effects of the ravages of the Saracens on the work of the Crusaders, I admit the objection to be partly true, but reply that the eye can readily distinguish these from the more ancient Jewish remains. In a word, there is no other place on the eastern slope of Olivet, which so perfectly fulfils all the requisite conditions, as the present village of Bethany: and even its Arab name El-Azirieh still retains that of Lazarus. The Mohammedans themselves so fully believe that this is the scene of the raising of Lazarus, that they come as pilgrims from distant countries to supplicate health for themselves and their sick children, in faith that if they touch the rock of the tomb their prayers will be granted by God. In 1859 some labourers discovered, at the distance of a few yards from the village, to the east, near the road going to the Jordan, a wall which had all the characteristics of ancient Jewish work of the age of the Herods. Its shape and position seem to indicate that it had formed part of an enclosure; the continuation of which was observed a little to the south, and also to the north-west of the Arab houses. Near it a great quantity of materials of the Herodian epoch were discovered, scattered about in the ground, with several deep cisterns entirely excavated and vaulted in the rock, full of fragments of ancient masonry. These also occur in other parts of the village. After carefully examining the boundary wall, wherever it could be found, I have arrived at the conclusion that the traditional House and Tomb of Lazarus are outside it. Thus the objection often brought against them, that they are inside the village, in opposition to the Jewish law, does not apply. For a long time past the peasants of Bethany have been accustomed to find dressed stones in their fields, which they have either broken up, in order to carry them away easily into the city, or have burnt for lime. If, then, we do not suppose the ancient village to have been there, I do not see how we can explain the presence of these remains. The eastern part of the present village occupies a portion of the old site, and the western was built when memorials were erected by the Christians over the Holy Places. Bethany is now a wretched spot, consisting of about forty cottages, built on ruins and heaps of rubbish. A short distance from the entrance to the village, on the west, is a splendid ruin, the remains of a building of considerable size, which is shewn as the House of Lazarus. To the east of this, among the houses, is the mosque[712], and near it the Tomb of Lazarus. The houses of Martha, Mary, and Simon the Leper, are also shewn by the natives; but as these exhibit no signs of antiquity, and the first two are obviously improbable, I pass them by without further notice, to consider the Tomb of Lazarus. This, like most of the Jewish sepulchres, consists of two underground chambers, namely, a vestibule and a tomb properly so called. The latter is entirely excavated in the rock, while the former is of masonry, together with the walls of the staircase leading down to it, which dates (according to Mariti[713]) from the beginning of the seventeenth century; that is, from 1612 to 1615, when Father Angelo of Messina was Guardian of the holy mountain of Sion, and built this approach to the tomb. Mariti adds, that it was made because the ancient one was in the adjoining mosque, formerly a Christian church. With this I cannot agree, because, after examining the interior of the mosque, I have been unable to find any trace of a communication with the inside of the tomb; and in the interior of the latter there are no signs of a walled-up door, to give access to this supposed passage. The locality has undergone so many alterations, that it is now impossible to fix the relative positions of the church and the tomb; but the former must have been different in plan and in dimensions from the small mosque, which, as I believe, retains few, if any, remains of the ancient Christian church. The tradition indicating this spot as the scene of the miracle is as early as that of Bethany itself. The Pilgrim of Bordeaux, A.D. 333, writes, "There is a crypt there, where Lazarus, whom the Lord raised, was laid." He does not allude to any building erected there by S. Helena, therefore I doubt the truth of the following statement of Nicephorus Callistus[714]: "Thence having gone on to Bethany, she erected a noble temple to Lazarus the friend of Christ. That place is two miles from Jerusalem." S. Jerome[715] (who died A.D. 420) speaks of this tomb and of a church there, but does not say that it was built by the Empress Helena[716]. At a later period the tomb and church were seen by Antoninus of Piacenza and Arculf; the latter of whom "visited at Bethany a certain small field surrounded by a great olive-grove, on which stands a large monastery, and a large church built over the cave, from which our Lord raised up Lazarus after he had lain dead four days[717]." Bernard, the Wise[718], writes thus: "Thence we proceeded to Bethany on the descent of Mount Olivet, where is a monastery whose church marks the Tomb of Lazarus." This place is also mentioned by Sæwulf, so that tradition and local evidence bring it down to the epoch of the Latin kingdom. The tomb must have been altered by the Crusaders, whose work we recognize in the vestibule leading into the sepulchre; but we have no record of the general appearance of the exterior of the church after their restoration. We see, therefore, that an unbroken tradition has been attached to this tomb from the beginning of the Christian era to the present day.

Let us now visit the ruins of the so-called House of Lazarus, which are a short distance to the west of the tomb. All that we can distinguish here with certainty is the ruin of a square tower, the masonry of which is of the time of the Crusades. The presence of a quantity of small white tesseræ encouraged me to excavate inside its walls, when I found in its foundations stones with rude rustic-work; and in removing the rubbish, saw some other stones in which were holes, apparently made to receive lead or iron clamps, to bind them together. Hence I consider that the Crusaders' building partly rests upon ancient Jewish foundations; and that it is not by any means improbable that this is the actual site of the House of Lazarus. The walls and portion of the tower now remaining are the ruins of a hospice, which was rebuilt by Queen Milisendis[719] in the first half of the twelfth century; the original building (dating from the sixth century and visited by Antoninus of Piacenza) having been destroyed by the Saracens. Milisendis obtained for this purpose the church of Bethany, and all the land belonging to it, from the Canons of the Holy Sepulchre, giving them in exchange the town of Tekoa, near Bethlehem. The deed of exchange, dated on the nones of February 1138, is preserved in the Cartulary of the Holy Sepulchre[720], and also the bull of Celestine II., A.D. 1143, confirming it[721]. The queen considering that the convent, being in a lonely situation and a considerable distance from the city, would be in danger of attack in case of war, built there with squared and dressed stones a very strong tower, containing the necessary offices, as a refuge for the nuns, until succours arrived from Jerusalem[722]. This it is whose ruins we now see. She also amply endowed the convent, assigning to it the revenues of Jericho and its dependencies, with many other gifts, recorded by William of Tyre in the passage just cited. The same author goes on to inform us that when the work was finished, Milisendis established there a community of Benedictine nuns, presided over by an abbess, "an aged and venerable matron, of approved piety," after whose death, "returning to her (original) purpose, she placed her own sister, with the consent of the Lord Patriarch and assent of the sisterhood, at the head of the nunnery;" giving at the same time yet more gifts, such as chalices, books, and other ornaments used for ecclesiastical purposes; nor did she cease all her life according to the desire of her heart, and for the sake of her sister, whom she specially loved, to shew kindness to the place. The name of the first abbess was Matilda[723]. Juveta is mentioned as abbess of the nunnery of S. Lazarus at Bethany, in a contract for the exchange of some rents between her and the nuns of the Hospital of S. Lazarus at Jerusalem. It bears the date A.D. 1157, in the reign of Baldwin III. After the witnesses' signatures we find written, "All these things were confirmed in the presence of Queen Milisendis." To the document a seal is attached mentioned by Paoli[724]. In the middle of it is the figure of a lady, partially effaced, holding against her breast a book bearing a cross. The legend is JUDITTA ABBATISSH. On the reverse is our Saviour recalling Lazarus to life, with the legend RESUCTATIO LAZARI. On the invasion of Saladin the nuns retired to S. Jean d'Acre, and the convent was destroyed, since which period it has remained in ruins.

Thus, having completed our examination of Bethany, let us return by the road passing on the south of the Mount of Olives. This was the ancient military way from Jerusalem to Jericho and the left bank of the Jordan, and is still the usual route to the same places. Traces of the old paving are yet to be seen at certain points. Near the Mount of Offence the local guide stops the visitor to shew him the fig-tree which withered away at our Lord's command[725]; and, if he is well up to his work, will not forget to point out the tree on which Judas hanged himself. But let us enter the Valley of Hinnom.

This was the boundary-line between Judah on the south and Benjamin on the north[726]. The Arabic name is Wady er-Rabab, the Hebrew, Ge-Hinnom or Ben-Hinnom (the valley of the son of Hinnom). The bloody rites of Moloch[727] and Baal gave it its evil fame, which were celebrated more especially in the place called Tophet[728]; this was, according to Jerome, the lower (eastern) part of Hinnom. S. Jerome[729] asserts that Christ was the first to use this word in the sense 'hell;' an application which the abominable idolatrous rites that had been enacted there rendered most appropriate. The Prophet Jeremiah frequently mentions Tophet, but one passage is very remarkable from the manner in which its fulfilment is evident at the present day. "Behold, the days come, saith the Lord, that it shall be no more called Tophet, nor the valley of the son of Hinnom, but the valley of slaughter: for they shall bury in Tophet till there be no place[730]." Now, whichever way we turn, our eyes rest on tombs, many broken as the nation that once profaned this spot: so that no one can tread these rocks heedless and unmoved.

To the south of the Valley of Hinnom is the hill, called by the Christians the Hill of Evil Counsel, because of a legend, that in a village on its western side, all trace of which has now disappeared, was a house belonging to Caiaphas; where the Priests and Pharisees assembled to compass the capture and death of Christ. Pompeius encamped upon its summit after he had taken Jerusalem[731]. The Arabs call it Jebel el-Kubur (Mount of the Tombs); a most appropriate name, as it is in reality one great necropolis; now, however, inhabited by many peasants of Siloam, who have housed themselves and their crops in some of the sepulchral chambers, and converted others into cisterns. We will visit all the more interesting objects which we meet as we ascend from the Well of Job. At the bottom of a narrow trench, sloping steeply downwards, is a frontispiece[732], decorated with a triangular pediment, with a trefoil as finial, above a small doorway. On each side of this is a pilaster; these are still visible, though partly covered with soil. The interior[733] has this peculiarity, that the arches forming the roofs of the sepulchral niches are not very nearly semicircular, but extremely depressed; and a trough-shaped cavity or sarcophagus takes the place of the shelf for the corpse; an arrangement which does not occur in the tombs on the north of the city, or in the Kidron Valley. While I was engaged in making my Plan, I found a great number of bones in the interior; and in the chamber furthest to the east four perfect skeletons, which I discovered must have been placed there a few months before. I consider these tombs, as well as the others so common in the vicinity, to be more recent than those which are found elsewhere in the neighbourhood of the city; certainly they did not exist in the time of the Jewish kings, when Tophet was considered an accursed place. I think that they were excavated during the Asmonæan period, as the prejudice against the site might by that time have diminished. The simple but careful ornamentation of these tombs, the whiteness of the surface, and the absence of certain marks on the stone, characteristic of the instruments of the earlier period, all lead me to the same conclusion.

A few yards to the west of the last tomb is another remarkable for its elaborate façade[734]. This is of the Doric order. The frieze is divided by triglyphs, having eight metopes, each charged with a patera of a different pattern. Some traces of fresco painting are still seen on the soffit of the vestibule and in the inner chambers, which induce me to think that it has been used as a chapel. According to tradition the Apostles concealed themselves here also after our Saviour was taken prisoner; and at a later period S. Onuphrius lived and died here in retirement. For this cause it was converted into a chapel dedicated to this Saint, and it is still visited by the Greeks once a year to offer up prayers. Schultz considers it to be the monument of Ananus the High-priest; a point in the wall of circumvallation constructed by Titus[735]. As its decoration is probably of the Herodian age, I agree with him.

On the west of this we find, after passing Aceldama, a tomb[736], which gives us a good idea of what the Sepulchre of Jesus was formerly like. When Constantine embraced Christianity, this hill, as well as the others, was occupied by anchorites, who lived in the tombs and caverns. So we are told by Antoninus of Piacenza[737]. "Within the very sepulchres are the cells of the servants of God, wherein many virtues are displayed." So again we find in the Geography of Edrisi: "Near this are a number of houses excavated in the rock, inhabited by pious hermits[738]."

Almost half way up the hill is a building which has retained the name Aceldama (Price of Blood[739]). An uninterrupted tradition identifies this with the Potter's field, bought as the burial-place of strangers[740]. This place recalls to the mind one of the most sublime prophecies of Jeremiah[741], of which it may have been the scene; when he broke the potter's earthen vessel before the ancients of Israel, crying, "Thus saith the Lord of hosts, Even so will I break this people and this city as one breaketh a potter's vessel that cannot be made whole again"—words which still are fulfilled by Jerusalem and the Jews.

In the field is a great subterranean chamber, excavated in the rock, enclosed by a wall supporting a vaulted roof, and pierced by holes, through which the corpses were let down. In the lower part of the west side is an aperture formed in the rock, perhaps to admit servants to gather together the ashes after the corpses were consumed; but of these no traces can now be found. In the interior on the south side is a great pier made out of the rock, and strengthened with masonry, which divides the chamber into two on that side. Nicephorus Callistus attributes this monument to S. Helena[742]. After examining the walls I have come to the conclusion that they are of two periods, the first that of S. Helena, to which I refer the inside wall, especially in the lower parts; and the second that of the Crusades, which is the date of the part above ground and the vaulting. At that time the Hospitalers interred here those who died in the Hospital, as we learn from the following passage: "On the left hand the valley had a charnel-house called Chaudemar. Therein they cast the pilgrims who died in the Hospital at Jerusalem. This piece of land, where the charnel-house lay, was bought with the money for which Judas sold the dear Jesus Christ, as saith the Evangelist[743]." A church also stood on this spot, as is shewn by a document entitled, "Archives of the Hospitalers in the year 1143," in which we find, "I William, by the Grace of God, Patriarch of Holy Jerusalem ... proclaim that I have granted for ever to the Hospital which is in Jerusalem, a certain church, situated in the field called Achel-demach, where the bodies of strangers are buried; together with all the land, divided by the ancient Syrians in our presence." No trace now remains of this church, but it was probably built over the vault, and was only a consecrated room to be used as a mortuary-chapel. Popular superstition attributes to the soil of Aceldama the property of consuming the corpses buried there in twenty-four hours; for which reason it was carried away to be used in Christian burial-places. S. Helena transported 270 ship-loads to Rome. The Pisan Crusaders on their return from Syria brought back a great quantity of it, which was deposited on their Campo Santo, A.D. 1218. I was anxious to test the truth of the belief, and so buried at a depth of four feet the body, not indeed of a human being, but of a lamb. After eight days I disinterred it, and unfortunately for my sense of smell, found that although I had carefully selected a piece of natural ground free from rubbish, the experiment was unsuccessful; I am therefore driven to conclude that the soil has lost its former virtue. I also filled a box with the soil, and placed therein birds, small quadrupeds, and reptiles; but in all cases the flesh was consumed slowly. I also planted flowers in some of it, at my own house, and found that they flourished perfectly.

Many persons have laid much stress on the fact that a great quantity of broken earthenware vases has been found about Aceldama, which they have considered to be of great age, and proofs of its former use; but in what part of the neighbourhood of Jerusalem, and indeed of all the towns and villages of Palestine are not similar remains found? Hewers of stone, labourers, shepherds and many others, pass whole days away from their houses, especially in places where there are tombs, and always bring with them vessels of water, many of which get broken from time to time; a circumstance which accounts for these fragments being found especially in the neighbourhood of the more populous cities.

From Aceldama we can ascend to the top of the hill to visit the ruins of Deir-Kaddis-Modistus. This appears to have been an ancient convent, at the time when the anchorites inhabited the caverns. Now we see a Mohammedan tomb, and two Arab cottages, erected by the Greek Archimandrite, Nicoforus, who has purchased a large estate there; and in a few years the mountain-side, after so many centuries of sterility, will be again fertile. When these were being built, I often visited the place, and noticed that, as the rubbish was cleared away, some remains of ancient Jewish and Roman walls were discovered; the occurrence of which, renders it not at all improbable that a fortress occupied the position in the time of the Maccabees.

We descend the Hill of Evil Counsel to the Bethlehem road, and follow this northward till we reach the valley of Gihon on the north-west. On our left is a new mulberry plantation, in the middle of which stand a small tower and the beginning of a house, all the work of Nicoforus, who intends to establish here a spinning-mill for silk. This spot is Kasr el-Asfur or el-Ghazal (House of the young sparrow, or of the gazelle)[744]. Here we find many cisterns entirely excavated in the rock, and a quantity of hewn rock, still bearing marks characteristic of the ancient tools. Dressed stones and fragments of walls of the Jewish period are not unfrequently found here by the labourers, when digging deep to bring the ground under cultivation; but unfortunately the Archimandrite is not as fond of archæology as of farming; and these remains are blown up with gunpowder to gain two or three inches more soil for the roots of a tree, so that the traces of ancient works, of the highest importance in determining the former topography of the neighbourhood of the city, are thus obliterated.

A little to the north of Kasr el-Asfur is a large plot of land enclosed by a new Arab wall, on which stands a long building, certainly not remarkable for its good architecture and internal arrangement. It is a hospice for Jews, founded in 1858 by Sir Moses Montefiore of London, with the assistance of others professing the same creed. It has been erected to supply lodgings for the poor, where they may enjoy a purer air than they do in their own quarter of the city. Behind the principal building, to the west, Sir Moses Montefiore erected a wind-mill, which would be of the highest value to the whole country if only its advantages were understood; but the Arabs still prefer using their own miserable hand or horse-mills, which spoil their flour, to the trouble of carrying the grain this short distance from the city. In time, no doubt, they will perceive the obligation they are under to this philanthropic Israelite.

In the lower part of the valley, to the east of the above-named establishment, is a very large pool excavated in the rock, except on the north and south side, where its waters are retained by walls. It is the largest in the neighbourhood of Jerusalem, and bears the name Birket es-Sultan (Prince's Pool). It is so called because the popular belief is that it was originally constructed by David or Solomon, and afterwards repaired by various sultans. An Arabic inscription on the frontispiece of a fountain (now dry) to the south, called Aïn el-Melik, informs us that it was restored by the Mamaluke Sultan el-Melik en-Naser-Mohammed, between the years 693 and 741 of the Hejra (from 1294 to 1340 A.D.). It was also repaired by Sultan Solyman I. in the sixteenth century. Owing to a mistake made by Bonifacius[745] it has been wrongly supposed to be the Pool of Bersabeë (Bathsheba), where the wife of Uriah the Hittite was bathing, when she was seen by David. This is however obviously contrary to the words in the Bible[746], that "David walked upon the roof of the King's house, and from the roof he saw a woman washing herself, &c." Besides, it is in the last degree improbable that a woman of good reputation would bathe in a pool by the side of a public road. It is more likely that it bears the name of Bethsabeë or Bersabeë, because it is at the beginning of the road leading to the city of Bersabeë[747]. I have no doubt that this is the 'lower pool' mentioned by the Prophet Isaiah[748]; but I shall discuss this question in the Chapter on the Waters, and give an account of the aqueduct, which runs along its western side, and then after turning eastward goes to Sion. In the middle ages it was repaired by one Germanus, as the following passage shews: "When they had descended the mount," it is told in our account of the thirteenth century, "they found a pool in the valley, called Germanus' Pool, because Germanus constructed it to catch the water that descended from the hills when it rained; there the horses of the city used to drink[749]." It is true that the above quotation asserts that Germanus made the pool, but I understand this only to mean repaired; because it is far too great a work to have been undertaken in the time of the Crusades, simply to form a watering-place for horses, when other ponds in the neighbourhood of the city would have served for this purpose. It is also mentioned in the Cartulary of the Holy Sepulchre in the year 1177. The pool is now dry, and even after rain the water does not remain in it, although it could be restored for a small sum. During the harvest the farmers dry and thresh out their crops in it.

Hence we return to the city by ascending the rough road leading up to that part of the wall enclosing Mount Sion, which bears the name of Abraj Ghazzah (towers of Gaza), and after passing the south-west corner of this, we arrive on the plateau of the hill, which is occupied by a cemetery, divided among the different Christian communities in Jerusalem. At the south-east corner of this stands a group of buildings, known by the names of the Tomb of David and the Cœnaculum. A small dome, surmounted by a crescent, marks the position of the former[750]. That this is the site of the tomb of the Royal Psalmist and his successors, I trust to shew by the aid of the Bible, of history, of tradition, and of local evidence at the present time. We find the following passages in the Bible: "David took the stronghold of Sion, the same is the city of David.... So David dwelt in the fort, and called it the city of David[751]. So David slept with his fathers, and was buried in the city of David[752]." Again, after the death of the Psalmist, several of his successors are mentioned as being buried "with their fathers in the city of David[753]." But this is not all; in the Book of Nehemiah[754] we find "the gate of the fountain repaired Shallum ... and the wall of the pool of Siloah by the King's garden, and unto the stairs that go down from the city of David. After him repaired Nehemiah ... unto the place over against the sepulchres of David, and to the pool that was made, and unto the house of the mighty." From this it is clear that the wall, in coming from the direction of the King's garden and the pool of Siloam, mounted the eastern slope of Sion as far as the Tomb of David, and that the 'pool that was made' is Birket es-Sultan, and possibly the 'house of the mighty' may be the citadel. Hence the Tomb of David must have been well known to the Jews of later ages. Again, Josephus[755] states that Solomon buried great treasures in his father's tomb, and that Hyrcanus the High-priest broke open the tomb and took therefrom three thousand talents. This happened about 129 B.C. In another place[756] we find, "As for Herod, he had spent vast sums about the cities, both without and within his own kingdom, and as he had before heard that Hyrcanus, who had been king before him, had opened David's sepulchre, and had taken out of it three thousand talents of silver, and that there was a much greater number left behind, and indeed enough to suffice all his wants, he had a great while an intention to make the attempt; and at this time he opened the sepulchre by night and went into it, and endeavoured that it should not be at all known in the city, but took only his most faithful friends with him. As for money he found none, as Hyrcanus had done, but that furniture of gold and those precious stones that were laid up there, all which he took away. However, he had a great desire to make a more diligent search, and to go further in, even as far as the very bodies of David and Solomon; where two of his guards were slain by a flame that burst out upon those that went in, as the report was. So he was terribly affrighted, and went out, and built a propitiatory monument of that fright he had been in, and this of white stone, at the mouth of the sepulchre, and at a great expense also." This took place about the year 12 B.C. Had the tomb been outside the walls, it is less likely that it would have escaped destruction in the various sieges of Jerusalem; and the account just cited produces the impression that it was within the city. S. Peter[757], addressing the Jews, says, "Let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day." This brings us down to the year 34 A.D. Dio Cassius[758] states that part of the Tomb of David fell down of itself in the time of Hadrian, which was considered by the Jews to be an evil omen. S. Jerome[759] also informs us that it was visited by the Christians, when he says to S. Paula and S. Eustochium her daughter, "When shall we be allowed to enter the Sepulchre of the Redeemer, and to pray in the Tomb of David?" He does not indeed expressly say that it was within the city, but we may infer it from his mentioning it together with the Sepulchre of Christ, and not alluding to it when he describes the visits to the Sanctuaries in the neighbourhood of Jerusalem. This evidence brings us down to the fifth century. The Jewish tradition also on this point is of real weight, because it has never placed the tomb otherwise than on Sion, outside the present city-walls, though without fixing its exact position. Benjamin of Tudela[760], who wrote A.D. 1173, relates that about fifteen years before his arrival at Jerusalem one of the walls of the oratory on Mount Sion fell down, and that while it was being repaired two of the workmen went on with their labour while the rest were absent, and broke away a stone that formed the mouth of a cavern; into this they agreed to enter in search of treasure, "and they proceeded until they reached a large hall, supported by pillars of marble incrusted with gold and silver, before which stood a table with a golden sceptre and crown. This was the Sepulchre of David, King of Israel.... They further saw chests locked up, the contents of which nobody knew, and were on the point of entering the hall when a blast of wind like a storm issued forth from the mouth of the cavern, so strong that it threw them down almost lifeless on the ground. There they lay until evening, when another wind rushed forth, from which they heard a voice like that of a man calling aloud, Get up and go forth from this place." Now I do not attempt to deny that this story may be false or greatly exaggerated, but at any rate it proves that the Tomb of David was clearly pointed out by tradition at that time as being on Sion. A Florentine lady, Sophia degli Arcangeli, erected a hospice containing 200 beds near the Cœnaculum, in the year 1354, to entertain pilgrims to the Holy City, and then began to excavate on Sion a subterranean chamber to bury the Latins who died during their visit. When the work was commenced in the Latin cemetery, near to the boundary of that belonging to the Armenians, the ground gave way, and a great underground cavern appeared. For this reason the attempt was abandoned lest it should lead to disputes with the neighbours. Now this fact does not give us any indication of the place of the Tomb of David, but it proves the existence of a cavern, such as is now seen, with its opening on the west side of Sion. This then especially occupied my attention, as I thought it would afford the means of determining the Tomb of David, which all the Jews now in Jerusalem unanimously assert to be on Sion. They do not indeed generally assign any exact position to it, not I believe from ignorance, but from religious scruple; some however less anxiously cautious, say that it is on the site usually pointed out, namely at Neby Daûd, which is the Arab name for the eastern part of the building attached to the Cœnaculum. Quaresmius[761], who was Guardian of the Holy Land in 1630, and visited the tomb with the interpreter of the Latin convent, assures us that nothing remains under the present place. I allude to this to shew that the tradition of the tomb being near the Cœnaculum was also current among the Franciscan monks.

Before bringing forward my own investigations, and the conclusions derived from them, I quote the words of M. Mislin[762]: "I visited the Tomb of David, April 1, 1855. It was three o'clock in the afternoon; Kiamil Pasha and the chief personages awaited us in a small court, the entrance to which is on the left-hand side of the great doorway. We at once descended by a staircase of only six or eight steps into a low vaulted chamber, which, so far as I can judge, is situated exactly under the Church of the Institution of the Eucharist, of which it is only the crypt. No doubt it was one of the three churches, placed one on the other, mentioned by Fabri[763]. 'It had consecrated places on three different levels, namely a crypt underground, a church above ground, and over that another decorated tabernacle.' After passing through the vestibule we arrived at the part corresponding with the single nave of the church above. Here however the nave is divided into two by a row of massive piers of rock in the middle, supporting the vaulted roof. The latter half, or rather part of this crypt, for it is smaller than the other, is separated by a transverse railing, and is itself divided by another railing at right angles to the former, so as to form two spaces at the southern end of the chamber. The entrance is by that on the right hand, and the tomb occupies almost the whole of that on the left. When we had entered the former chamber, which I will call the Mihrab, because in it is the niche for prayers, ... the place in which we were was very dark, and the neighbouring chamber was worse; so that all that we could see on the other side of the railing separating us from it, was a carpet, which was not enough to satisfy our curiosity. Kiamil Pasha remarked to the Sheikh that we were come to see the tomb; he then opened the door with a very good grace. The Pasha kneeled down and pressed the fringe of the carpet covering the tomb to his mouth and forehead for a moment, and then allowed us to examine it at our pleasure. Before us was a sarcophagus about seven feet high, and twelve long. It was covered with seven very rich carpets. The upper was blue silk with large deeper coloured stripes; it was worked over with texts from the Koran. In the middle of the sarcophagus there is also a square piece of stuff richly embroidered, with a gold fringe; on it also are texts from the Koran, worked in gold thread. It was the gift of the Sultan Abdul-Medjid. The second carpet is bright blue with flowers worked in silver thread. The others are well worn and less rich than these. From the roof a canopy of silk is suspended, striped white and blue. The Sheikh who accompanied us raised a corner of the carpet, so that I was able to touch the sarcophagus; but owing to the many folds of the cloth, I had great difficulty in forming an opinion of its shape and material. Observing that I was not yet satisfied, he then took courage and raised the whole of the carpet from the part where there was the best light. By this means I saw the entire front of the sarcophagus, which appeared to me to be made of unpolished grey marble. In the middle was a medallion of darker colour, and I asked its meaning. The Sheikh informed me that it marked the position of the Prophet's navel. I examined the walls; they are covered with earthenware tiles with a blue pattern on a white ground. Bronze lamps are placed here and there around the tomb. Near the door, on the left hand on going out, is a chain suspended from the wall, with oblong links. The Sheikh told me it was a model of one made by David himself.... The Mohammedans act wisely in keeping this tomb concealed, in order to invest it with some importance." The last is an unfortunate remark; the Mohammedans, and especially the Sheikhs who are in charge of the place, know very well what they are about, as I will presently shew.

I visited the chamber described by M. Mislin in February 1859; having obtained admission from the same Santon in return for certain services I had rendered him, also by bribes and presents at various times, by the recommendation of Surraya Pasha, and by having won the good will of the Mohammedan families who occupy the houses about Neby Daûd; most of whom let out horses and beasts of burden for hire, and were under obligations to me for recommending them to travellers. For all these reasons, and after much expenditure of money and patience, I gained entrance into the Sepulchre of David, visited his pretended tomb, and made the observations I am about to describe. The description of M. Mislin is very accurate, but I am able to make the following additions to it: (1) Under the earthenware tiles in the chamber of the sarcophagus, I discovered, by means of an examination made from the outside, the walls of an ancient Jewish building, combined, in the parts above the floor, with masonry of a later date, which has been introduced during repairs. This is to be found especially on the east and north sides. (2) The sarcophagus is not of unpolished grey marble, but of whitish Palestine breccia, called marble by the ancients, from its resemblance in working and polish. The greyish colour is due to its age, and perhaps also to the bad light or to the shade cast by the upraised carpets on the small part of it that was examined. (3) The medallion does not mark the position of the Prophet's navel, as the Sheikh said, but is a simple decoration attached to the sarcophagus; it is repeated on each of the other sides. Neither is it of darker marble, but as it is continually kissed by devotees its colour has been altered. (4) The form of the sarcophagus is a rectangular parallelepiped, formed of different blocks of breccia well fitted together without mortar. The lid is à dos d'âne[764], of several pieces of stone; at least so it appears at each end, but in the middle and on the top I have been unable to detect the divisions. All this shews that it is not a real sarcophagus, but only an imitation or cenotaph erected on the spot to conceal something below. (5) On lifting up the mats at the corners of the chamber and near the tomb, I found that the pavement is laid upon the rock, which corresponds in its nature with that exposed all about the upper part of Sion. I carefully examined the north side and the base of the monument, in the hope of discerning signs of an opening, but in vain. When I asked the Sheikh for information on the point, he appeared surprised at my question, and from that moment endeavoured to get me out of the place as quickly as possible; and under the circumstances I had no choice but to comply.

I did not, however, believe that I had visited the Tomb of David, but was convinced that there was below or on the north side of the chamber containing the sarcophagus, a communication with the true tomb, which must be excavated in the solid rock; and, like all the other very ancient sepulchres, consist of many chambers, in which were sarcophagi, differing in their arrangement from those at the Tombs of the Kings and Judges, on the north of Jerusalem[765]. I accordingly determined to descend into the vault, which I have already mentioned as having an opening on the western side of the hill[766]. After I had descended a steep sloping plot of land, I found some steps forming the commencement of a staircase cut in the rock; which, however, is now almost covered with soil, ashes, and bones. Below was a huge vault, which I perceived to run under a large portion of the cemetery above; and so understood how it was that they came upon it in excavating a burial-place in 1354. It is now almost full of bones, which are thrown in whenever they are found in digging graves. As I unfortunately made the examination in the rainy season, it was not very successful; the water had soaked through and run down into the interior, so that I was impeded by mud composed of wet soil, ashes, and bones; and I do not know whether I should have been able to extricate myself from the fetid quagmire, if I had not had two men with me, and taken my usual precaution, when visiting an unexplored place, of fastening a rope round my body. Consequently I was obliged to wait for a better opportunity. At the same time I examined the ground in the neighbourhood of the opening, and not only found the rock all round it at a slight depth, but also ascertained that it had once been larger, and had been reduced in size by masonry, so that it could be closed with a stone. The rock, when uncovered, shewed traces of the iron tools with which it had been wrought, and also exhibited the small holes made to admit clamps of iron or lead to fasten down the stones that were laid upon it. These marks have brought me to the conclusion, that this must have been the entrance into the Tomb of the Jewish Kings, and that here Herod erected his monument in order to render the place secure. Hence the sarcophagus, which is called David's Tomb, is only a representation of it, after the usual custom of the Mohammedans, who indeed have another repetition of it in wood on the upper floor; which is placed there to content the believers who come to pray, and saves the Sheikh the trouble of conducting them down into the lower chamber. It may not be out of place to observe here, that I made a report to Surraya Pasha, that the principal causes of the constant fevers in Jerusalem were the shallowness of the graves on Sion, which were so dug to avoid coming upon this vault by going too deep; and the presence of this charnel-house. At the same time I proposed a plan by which, at a small expense, the sepulchres of Aceldama might be restored, and the remains of the corpses removed to them; a change which would have produced the best possible effect on the sanitary state of the city. The Pasha understood this, but unfortunately, owing to the number of previous formalities which were requisite, the execution of the design was almost impossible. I must confess that the public good was not my only motive on this occasion, as the opportunity it would have afforded me for making researches, and excavating inside the cavern, would probably have furnished me with most valuable information to aid in identifying this place with the Tombs of the Jewish Kings.

In the month of May in the same year I was able with much difficulty to examine, to some extent, the above-named cavern: not indeed as thoroughly as I could have wished, but as far as circumstances would allow. I was obliged to remove a quantity of skulls, masses of bones, and other materials, and this with the help of only one European servant; as I was unable to find any other assistant, owing to the disgusting nature of the labour. It was further impossible to get help from the Arabs, who would not have aided me for any price that I could have offered, and who would very likely have embroiled me with the inhabitants of Neby Daûd. By little and little, on many days, I was able to make a Plan of the place[767]; I do not claim for this very strict accuracy as regards the measurements, but its shape and bearings are to be trusted, up to the part where it narrows on the east. Although I saw the beginning of the corridor on the east, I was unable to enter it, as it was quite filled with rubbish, and I have only inferred its junction with the chamber containing the sarcophagus which passes for David's Tomb. I found over a large part of the cavern the marks of the tools used in excavating it. At some places there appeared to be the upper parts of doorways; these perhaps might be entrances into other vaults; the mass of rubbish however made it impossible to determine this. I also thought that the vaulting was supported by piers; but was unable to satisfy myself on this point, as what I saw might have been caused by a settlement of the ground above that had brought the roof into contact with the rubbish accumulated inside, which was in such quantities, that I could not without great labour have distinguished the one from the other. As then I cannot conceive this great work undertaken for any other than an important purpose, I believe that it is the vestibule of the Tombs of the Jewish Kings; but of course to establish this we must wait until the rubbish is cleared out of it. It is in the fortress of Sion, the city wherein David dwelt, and no other place in Jerusalem agrees so well with the data of the Bible and Josephus, and with tradition, as this position, which has in its favour every argument derived from the configuration of the ground. I hope to be able to renew my investigations here; but if unhappily I am prevented from carrying my intention into effect, I recommend archæologists to devote themselves to the subject; trusting that in that case they will find that I have directed them to the real tombs of the Jewish Kings on Sion.

Let us now consider the 'Cœnaculum;' the name of which is derived from the belief that it is the place where our Saviour ate the last Paschal supper with His Apostles. The Bible[768] tells us no more than that it was a large upper-room, but the tradition is of very great antiquity. It asserts that here the Apostles met after the Resurrection, when the Saviour shewed them His wounds; that here He ate before them, and breathed on them that they might receive the Holy Ghost[769]; that here Thomas was convinced[770], and Matthias elected an Apostle[771]; that here the Holy Ghost descended on the day of Pentecost[772], and the first converts were added to the Church by S. Peter[773]. A church must have been erected on this spot at a very early period, for S. Epiphanius[774] says, with reference to Hadrian's journey in Palestine: "He found Jerusalem levelled with the ground, the Temple itself destroyed and trodden under foot, save only a few houses, and a certain small Christian church which had been built upon that spot on which the disciples, after that the Saviour had ascended into heaven, assembled together in the Cœnaculum." We read in the Catechetical Lectures of S. Cyril[775]: "The Holy Ghost, who spake in the Prophets, and who on the day of Pentecost descended on the Apostles in the form of fiery tongues, here in Jerusalem in the Upper Church of the Apostles." This shews that the church was divided then, as it now is, into two floors. It is not known who built it. Nicephorus Callistus[776], an author of the fourteenth century, attributes it to S. Helena; but Eusebius does not mention it, and the Bordeaux Pilgrim only says: "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." S. Jerome[777], in his Itinerary of Paula, writes thus: "The column was shewn there, supporting the portico of a church, stained with the Lord's blood, to which He is said to have been bound and scourged. The place is pointed out where the Holy Ghost descended upon one hundred and twenty believers." In the year 415, on Dec. 26th, the remains of the Proto-martyr S. Stephen were transported to the Apostles' Church, during the patriarchate of John[778]. Antoninus of Piacenza, Arculf, Willibald, and Bernard the Wise, in the sixth, seventh, eighth, and ninth centuries respectively, mention the basilica on Sion[779]. Arculf describes its plan without details as a regular parallelogram of considerable length. We do not know whether the church, described by these authors, was the same as that spoken of by S. Cyril; but it is very probable that, owing to the persecutions suffered by the Christians, the fabric was destroyed and rebuilt more than once. At any rate, by the end of the eleventh century it had entirely fallen to ruin, as we find from the Gesta Francorum[780]. The Crusaders rebuilt it, and though their church no longer exists, we possess an accurate description of it by the authors of the twelfth century. I abbreviate this from the work of M. de Vogüé[781], who has derived it from the anonymous writers of the manuscripts of Vienna and of Paris, and from John of Würtzburg and John Phocas. "The church was composed of two parts: the lower, consisting of a nave and two aisles, with barrel-vaults, was terminated, like most of the buildings of the period of the Crusades, by three apses at the east. In the apse most to the north was an altar, supposed to mark the place where the Virgin died.... That on the south was supposed to indicate where Christ appeared to His disciples after His Resurrection. In this lower church, sometimes called the crypt in the middle ages, they say that Our Saviour washed the Apostles' feet. The upper church had a groined roof, with a central dome. This was the Cœnaculum, properly so called, where tradition placed the scene of the Last Supper in the nave, and of the descent of the Holy Ghost in the principal apse. The two floors communicated one with another by means of an inner staircase of 61 steps (this number, given by Phocas, is evidently exaggerated), which opened from the ground-floor in the southern apse. The interior of these two churches, in the time of the Latin Kings, was covered with wall-paintings, representing the subjects of the traditions attached to the spot." After giving a list of these, M. de Vogüé goes on to say, that "on the left of the principal church was a small one dedicated to S. Stephen, in remembrance of a very ancient tradition, according to which the martyr's body was removed from its first resting-place at Caphar Gamala to this place. A convent had been built in the neighbourhood, occupied by a chapter of Augustinian Canons, who had the care of the Sanctuaries under the direction of an Abbot. The society bore the twofold name of S. Mary of Mount Sion and of the Holy Ghost." M. de Vogüé then describes the seal of the convent, and gives a list of the Abbots.

The buildings around the Cœnaculum were not destroyed at the entrance of Saladin, A.D. 1187. Willibrand of Oldenburg, A.D. 1219, found them inhabited by Syrians, who paid tribute to the conquerors; but in the thirteenth century they were in ruins. In 1336, in consequence of the treaty (A.D. 1333) concerning the restoration of the Holy Places to the Friars Minor, between the Sultan of Egypt on one side, and Robert King of Sicily and his wife Sancia on the other, it was agreed to re-establish the church and monastery on Sion. After a heavy expenditure this was done, and the Franciscans took up their quarters there; as is proved by a bull of Clement V., dated at Avignon, November 21, 1342. Queen Sancia erected a convent enclosing the Cœnaculum on Sion, and richly endowed it for the support of twelve monks and some lay brothers. An idea of it may be obtained from the present buildings, allowing for some modifications. Besides the church and the monks' cells, it included a large hospital, founded A.D. 1354, by a Florentine lady, Sophia degli Arcangeli. This was placed under the care of the Fathers by Pope Innocent in the following year[782]. They were unable to enjoy the advantages bestowed upon them, owing to the persecution of the Mohammedans, who not only plundered them by their heavy exactions, but also put them to death. Indeed, in 1368 all of them were massacred; in 1391, four out of the nine who had succeeded these martyrs; in 1432, one, John of Calabria; in 1537, all of them were seized, and part imprisoned in the Tower of the Pisans, while the rest were sent to Damascus[783]. I have already observed, that, at this time, the Latins being anxious to preserve certain articles, valuable both from their sacred nature and intrinsic worth, entrusted them to the Armenians, who afterwards refused to restore them. The possession of the Sanctuaries on Sion was confirmed to the Franciscans by several Sultans of Egypt and Constantinople; this, however, did not prevent their being driven from the place in 1561; under the twofold pretext, that Sion was fortified, and so might at any time aid the Christians in making themselves masters of Jerusalem, and also that it was unbecoming that infidels should possess the Tomb of David. The monks thereupon retired into a small house, until they purchased from the Georgians the Convent of the Column, as I have already mentioned[784]. The Mohammedan Santons occupied their place; and those who live there at the present time, according to an order of the Pasha, Governor of the city, countersigned by the Effendis of his Council, allow the Fathers, or certain pilgrim priests, to celebrate mass in the building; they also, for a small sum, permit pilgrims to see the Franciscan Church[785], with the upper part of the Tomb of David. This, however, probably only occupies a portion of the earlier church. Like its predecessors, it is divided into two floors; the lower of which is formed by the substructure of the ancient building, and consists of two chambers, one of which has a vaulted roof supported by two piers, and is called the Hall of the Washing the Feet; the other (and smaller) is also vaulted, and bears the name of the Tomb of David. The upper story is given on my Plan. The chamber on the east above the Tomb of David is not always opened to the Christians; this is shewn as the place of the Descent of the Holy Ghost: the other, on the west, is the Cœnaculum, a Gothic building in the style of the fourteenth century, erected by the Franciscans. It is divided down the middle by two granite columns, and half-columns project from the side walls to correspond with them. I conclude this subject by observing, that in the buildings on the south and on the west large pieces of masonry of the time of the Crusades still remain; and that the stables on the west are the work of Ibrahim Pasha, who, with his attendants, occupied the whole of the Cœnaculum.

Outside the building of Neby Daûd, and a little to the north, is the site of a house, where the Virgin Mary is said to have passed the last years of her life. Some large stones, on one of which a cross is carved, mark the spot, in which I have no great belief. Sanutus[786] thus speaks of it: "Near this spot, a stone's throw to the south, is the place where the blessed Virgin dwelt after her Son's Ascension into heaven, and the cell wherein she departed this life." In the neighbourhood was a chapel dedicated to S. John the Evangelist, which was seen by Sanutus, who goes on to say, "There also is the Church of the Blessed John the Evangelist, which was, as it is said, the first of all the churches; in it this Apostle was wont to offer mass to that most blessed Queen while he lived in this world."

We have now only to visit the walled enclosure to the south of the Sion Gate. This is a small Armenian convent, which is said to occupy the site of the house of Caiaphas: the tradition dates from the fourth century. I have already said that the Pilgrim of Bordeaux mentions it, without however stating that a church stood there. We find in the writings of Nicephorus Callistus[787], that S. Helena built a church there, and dedicated it to S. Peter; but this is not confirmed by any one besides. None of the authors, contemporary with or posterior to S. Helena, allude to it; and we cannot suppose that this Sanctuary would be omitted in the Itinerary of S. Paula, which names all the others that were then in existence. It was unknown at the time of the Crusades, as it is not recorded by Edrisi, who wrote A.D. 1151, nor by Phocas, in his journey in Palestine, A.D. 1185. Marinus Sanutus, in the fourteenth century, is the first writer who mentions it. He calls it the Church of S. Saviour; the name it still bears[788]. Hence I infer that the church and the convent adjoining were erected at the end of the thirteenth century, or at the beginning of the fourteenth. Although the tradition concerning the House of Caiaphas goes back as far as the fourth century, I believe it would be difficult to maintain its correctness, as we have no data whatever from the Bible to assist us in fixing the position of the High-priest's dwelling. The entrance is by a small door on the north, near the north-west corner. The church is oblong in plan (50 feet long by 25 wide), without any architectural features worthy of notice. The pictures on the walls are ugly and grotesque. In the central altar at the east end two large pieces of stone are exhibited, which are said to have formed part of the mass that closed the door of the Sepulchre of Christ. Their genuineness would be difficult to establish; but, be that as it may, the Armenians ought to be ashamed of shewing them, as they were entrusted to them by the Franciscans in 1570, at the time of the war with Cyprus, and afterwards dishonourably appropriated. There is neither history nor tradition to support the claims of these stones, and the Latin Fathers suffer their loss with patience, since their thickness would not correspond with the size mentioned by the Evangelist[789], and the little that can be seen of them is enough to shew that they cannot have belonged to a stone of the right shape. On the south of the altar is a very small square-headed door leading into a narrow chamber, in which two persons can scarcely stand. This is said to be the prison where Jesus was kept during the remainder of the night after he was brought to Caiaphas. The walls shew no signs of antiquity; the pavement rests upon a mass of rubbish; the tradition is unfounded, and the place perhaps was formerly only a closet. In the courts before the church they point out the spot on which S. Peter stood when he denied his Master, and where the cock crew! In the interior of the convent the Armenian Patriarchs and Bishops are buried. I must not forget to observe that a great number of stones are to be seen in the outer wall and on the ground, which have been used in monuments; on them are some ancient Armenian inscriptions. This is an easy way of employing tombstones, when they lie too close on the ground of a cemetery.

Before entering the city we descend the eastern slope of Sion by a foot-path leading to Siloam, and arrive at a small cave, surrounded by some ruins, which are the remains of the Church of S. Peter at the Cock-crow, destroyed since the thirteenth century. Tradition reports that S. Peter retired to this spot to lament his sin after denying his Redeemer. The church was standing in the ninth century; for Bernard the Wise writes: "Towards the east is a church in honour of S. Peter, on the spot where he denied his Lord[790]." John of Würtzburg informs us that it belonged to the Greeks in the twelfth century. We read in La Citez de Jherusalem[791]: "There was a church called S. Peter at the Cock-crow. In this church was a deep ditch, wherein S. Peter hid himself when he had denied Jesus Christ, and there he heard the cock crow, and bewailed his sin." We read also in Edrisi[792]: "From the Sion Gate the road descends into a ravine called the Valley of Hell, at the end of which is a church in honour of S. Peter." A few yards to the east of this is a small Jewish cemetery, now abandoned. Turning back northward from this, we reach the road which, passing along under the city-wall, leads to the Sion Gate.

On entering this we see by the side of the wall to the east some poor dwellings, built on a level plot of ground, composed of stones and clay. These are the abodes of the lepers of Jerusalem, where these unhappy beings live until released by death from their misery. They are called by the Arabs Beiût el-Masakîm (Houses of the Unfortunate), and are occupied by men, women, and children. Most of them are Mohammedans, but there are some Christians among them. This leprosy is not white, like that described in the Bible[793], but is the kind called Elephantiasis. The skin of the afflicted persons assumes a violet or reddish-grey tint, and tumours are formed in it, which turn into ulcers of the most horrible appearance; little by little the extremities of the limbs drop off, leaving only shapeless stumps behind; the roof of the palate becomes inflamed and then ulcerates, so that the voice grows harsh, and at last guttural; and the face and limbs are swollen. This terrible calamity, which refuses to yield to the efforts of science, is not contagious, but hereditary. The lepers are not, however, so poor as they are usually supposed to be. We will not dwell further upon this miserable sight, but will continue our observations in another chapter.