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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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