one metropolitan, and an infinite number of relics. Here lie St. Epiphanius,1 the Apostle Barnabas, St. Zeno, and St. Philagrius,2 the bishop, who was baptized by the Apostle Paul.
VI–THE MOUNTAIN UPON WHICH ST. HELENA ERECTED A CROSS.
There is a very high mountain here,3 on the summit of which is a cross of cypress-wood (erected) by the Empress St. Helena to drive away evil spirits and heal all sorts of diseases; she put into this cross one of the sacred nails of Christ. Manifestations and great miracles are worked at this spot, and near this cross, even at the present day. This cross is suspended in the air without being attached by anything to the ground: it is the Holy Spirit which sustains it in space. I, the unworthy, worshipped this holy and miraculous thing, and saw with my sinful eyes the Divine favour which rests on this place. I thoroughly explored all this island.
VII.–THE BALSAM.
The balsam incense is found here; it falls from heaven,4 and they collect it from the shrubs.
Many of these shrubs, not much higher than herbs, grow upon the mountains; it is upon these that the good balsam falls, during the months of July and August only.
Going by sea it is 400 versts5 from the island of Cyprus to the town of Jaffa; from Constantinople to the isle of
1
St. Epiphanius was Bishop of Salamis in Cyprus (382 A.D.), Sancta Paula, p. 1.2
'Philagrios,' R.; 'Triphilius,' other MSS.3
Mount Troodos.4
'Like the dew,' K. S. R. The shrub from which the balsam was collected is probably the Cistus Creticus; Von Löher gives an in eresting account of the manner in which it is gathered (Cypern, 261).5
‘460,’ F.; ‘490,’ K.
9 IN THE HOLY LAND.
Rhodes, 800 versts; also from Rhodes to Jaffa 800, making he entire distance1 crossed by sea to Jaffa 1,600 versts.
Jaffa is not far from Jerusalem, and is situated on the sea-coast, whence the journey to Jerusalem is made by land; the distance is 30 versts, and there are 102 versts of flat country to St. George.3 A large church4 was built there to the name of St. George; it contained within5 the altar the tomb of the saint, who was martyred there. There are plenty of springs at this place, near to which pilgrims come to rest for the night in great fear, for the place is deserted, and not far from the town6 of Ascalon, whence the Saracens issue and massacre the pilgrims on their way; there is thus much to be feared from this place to the point at which one enters the mountains.
They count it quite 207 versts from St. George to Jerusalem. The way is across rocky mountains, and is a very frightful and troublesome one.
VIII.–THE MOUNTAIN OF ARMATHEM.
Near Jerusalem, and to the right of the road from Jaffa, there is a high mountain bearing the name of Armathem.8 On this mountain the tomb of the holy prophet Samuel is found, also that of his father Elkanah and of Mary the Egyptian. This place was the village and home of these holy persons. It is fenced round with a wall, and hence the town is called Armathem.
1
‘From Constantinople to Jerusalem 3,000 versts,’ D.2
‘5,’ D. O. Sf.; ‘3,’ F.4
‘With a timber roof,’ Mac. Mo. F. S.5
‘Under,’ F.
10 THE PILGRIMAGE OF THE RUSSIAN ABBOT DANIEL
IX.–JERUSALEM.
The holy city of Jerusalem lies in arid valleys, in the midst of high rocky mountains. It is only on approaching the city that one sees, first, the Tower1 of David; then, advancing a little, the Mount of Olives, the Holy of Holies, the Church of the Resurrection, in which is the Holy Sepulchre; and, finally, the whole city. About a verst in front of Jerusalem there is a2 flattish mountain, upon reaching which every traveller dismounts, and, making the sign of the cross, adores the Holy Resurrection in sight of the city.
Every Christian is filled with an immense joy at sight of the holy city of Jerusalem; and tears are shed by the faithful. None can choose but weep when they see the places so ardently longed for, where Christ our God endured the Passion for the remission of our sins; and thus, full of this deep joy, the journey to Jerusalem is continued on foot.
To the left, near the road, there is tile church of the first Martyr, St. Stephen;3 it was at this place that he was stoned by the Jews; they show also his tomb here. Just here there is a flat rocky mountain which split up at the
1
‘House,’ Mac. Mo. F. K. The Tower of David near the Jaffa Gate.2
‘A high,’ Ac. This spot, the same from which Titus looked down upon Jerusalem, is about 1¼ miles, or 2 versts, from the city on the road to Bethel. It is now called El Mesharif, ‘the heights,’ or ‘the place whence one can see;’ and there are many little heaps of stones which have been placed there by Moslems, because it is the point from which Jerusalem and the Dome of the Rock can first be seen by a person coming from Náblus (P. F. Q. S., 1874, p. 94).3
This church was on the left of the road leading to the Damascus Gate, and its remains have apparently been discovered within the last few years. See P. F. Q. S., 1882, pp. 116-120; and 1883, pp. 238-242, where Dr. Merrill describes the tomb in the church, and gives his reasons for believing a portion of the church to have been of earlier date than the Crusades. Appendix I.
11 IN THE HOLY LAND.
time of Christ's crucifixion. The place is called ‘Gehenna,’ and is a stone’s throw from the city wall.
After that the pilgrims, full of joy, enter the holy city of Jerusalem through the gate near the house2 of David; this gate faces towards Bethlehem, and is called the Gate of Benjamin. On entering the city there is a road traversing it,3 which to the right leads to the Holy of Holies, and to the left to the Holy Resurrection containing the Holy Sepulchre.
X.–THE CHURCH OF THE RESURRECTION OF THE LORD.
The Church of the Resurrection is of circular form; it contains twelve monolithic columns4 and six5 pillars, and is paved with very beautiful marble slabs. There are six entrances, and galleries with sixteen6 columns. Under the ceiling, above the galleries, the holy prophets are represented in mosaic as if they were alive; the altar is surmounted by a figure of Christ in mosaic. At the high altar there is an ‘Exaltation of Adam’ in mosaic; and the mosaic of the arch above represents the Ascension of our Lord. There is an ‘Annunciation’ in mosaic on the pillars on either side of the altar. The dome of the church is not closed by a stone vault, but is formed of a framework
1
The French edition thus translates the Russian form of the word Hades. The ‘flat rocky mountain’ is the hill above Jeremiah’s Grotto, and Abbot Daniel’s allusion supports the view of those who look upon this spot as Golgotha, the actual site of the crucifixion. Appendix I.2
‘House of the son of D.’ in all MSS. except Mac. Mo. F. Sæwulf has ‘the citadel of King David;’ the place referred to is the ‘Tower of David.’3
‘The gate,’ Mac. Mo.; that is, the Gate of Benjamin, now the Jaffa Gate. Sæwulf gives the more usual name, ‘Gate of David.’ The road goes straight on to the Holy of Holies, that is, the ‘Dome of the Rock.’ The word ‘right’ appears to be used merely in opposition to ‘left.’4
‘White monolithic columns,’ Ar.5
‘Sixteen,’ Mac. Mo. Ac.6
‘Twelve,’ F.; ‘eight,’ Mo.; ‘forty,’ Mac.; ‘six,’ R.
12 PILGRIMAGE OF THE RUSSIAN ABBOT DANIEL
of wooden beams so that the church is open at the top. The Holy Sepulchre is beneath this open dome.1Here is the description of the Holy Sepulchre: it is a small cave hewn in the rock, having an entrance so low that a man can scarcely get through by going on bended knees; its height is inconsiderable,2 and its dimensions, equal in length and breadth, do not amount to more than 4 cubits. When one has entered the grotto by the little entrance, one sees on the right hand a sort of bench, cut in the rock of the cavern, upon which the body of our Lord Jesus Christ was laid; it is now covered by marble slabs. This sacred rock, which all Christians kiss, can be seen through three small round openings on one side. There are five large oil-lamps burning night and day suspended in the Sepulchre of our Lord. The holy bench upon which the body of Christ rested is 4 cubits in length, 2 in width, and 1½ in height.3 Three feet in front of the entrance to the cavern there is the stone upon which the angel sat who appeared to the women and announced to
1
The Rotunda of the Church of the Holy Sepulchre had twelve columns and six pillars on the ground-floor; above these was the triforium (the galleries of the text), and over the triforium there was a clerestory wall, in which there were sunk arched panels ornamented with figures of the prophets in mosaic The panel over the high altar, immediately east of the sepulchre, was occupied by a figure of Christ. The high altar was at the entrance to the present Greek church, or chapel, called the Catholicon, and stood, apparently, at that time on the chord of an apse; and it would appear, from the fact that Quaresmius (1620 A.D.) mentions the mosaics of the Ascension and Annunciation, that the Crusaders in adding their choir retained the arch of the apse as its entrance. The Ascension was on the soffit of the arch, the Annunciation on the spandrils, and the Exaltation on the wall of the apse. The roof of the Rotunda was built of squared cedars, in the form of a cone truncated at the top, where the light was admitted through a circular aperture; and there was no ceiling. The opening in the roof is mentioned by Sæwulf (l102 A.D.). Appendix II.2
‘Less than that of a man,’ R. K. S., Ac. Mac. Mo.3
‘One and a half cubits,’ Mac. Mo. F. K. S. Ac.; ‘half a cubit’ in other MSS.
13 IN THE HOLY LAND.
them the resurrection of Christ. The holy grotto is cased externally with beautiful marble, like a raised platform (ambo), and is surrounded by twelve columns of similar marble. It is surmounted by a beautiful turret resting on pillars, and terminating in a cupola, covered with silver-gilt plates, which bears on its summit a figure of Christ in silver, above the ordinary height; this was made by the Franks. This turret, which is exactly under the open dome, has three doors skilfully executed in trellis-work; it is by these doors that one enters the Holy Sepulchre.1 It is this grotto, then, which served as the Lord’s Sepulchre; and I have described it according to the testimony of the oldest inhabitants, who thoroughly know the holy places.
The Church of the Resurrection is round in form and measures 30 sagenes2 each way. It contains spacious apartments in the upper part, in which the Patriarch lives.3 They count 12 sagenes from the entrance of the tomb to the wall of the high altar. Behind the altar, outside4 the wall, is the ‘Navel of the earth,’ which is covered by a small building on (the vault of) which Christ is represented
1
These doors must have been in the wall of enclosure, and not in the upper turret, or pavilion as stated in the text; they appear to have formed a sort of grille between the columns at the east end of the Sepulchre (Appendix II.). At a later period, after the reconstruction of the church by the Crusaders, Edrisi (1154 A.D.) mentions two doors, one on the north and the other on the south; Felix Fabri (1483 A.D.) assigns three entrances, but he counts the passage between the seats east of the Sepulchre, and the entrance to the Angel Chapel, as two of them.2
The sagene is seven English feet.3
‘Lived,’ Ac.4
‘By the side of,’ Mac. Mo. F. Ac. The navel or centre of the earth is still shown in the Greek church, ‘Catholicon’; at the time of the Abbot’s visit it appears to have been covered by a small building, and to have been a little east of the wall of the apse, in which was situated the high altar of the Church of the Resurrection. It is mentioned by Sæwulf as the ‘place called Compas,’ and is said to have been ‘at the head of the Church of the Sepulchre, in the outer wall, not far from Calvary.’
14 PILGRIMAGE OF THE RUSSIAN ABBOT DANIEL
in mosaic, with this inscription: ‘The sole of My foot serves as a measure for the heaven and1 for the earth.’
Xl.–THE PLACE AT THE CENTRE OF THE EARTH
WHERE CHRIST WAS CRUCIFIED.
It is 122 sagenes from the ‘Navel of the earth’ to the place of the crucifixion of our Lord and to the end.3 The place of crucifixion is towards the east, upon a rounded rock, like a little hill, higher than a lance.4 On the summit of it, in the middle, a socket-hole is excavated, one cubit deep, and less than a foot in circumference; it is here that the cross of our Lord was erected.
Beneath this rock lies the skull of the first man, Adam. At the time of our Lord’s crucifixion, when He gave up the ghost on the cross, the veil of the Temple rent, and the rock crave asunder, and the rock above Adam’s skull opened, and the blood and water which flowed from Christ’s side ran down through the fissure upon the skull, thus washing away the sins of men. The fissure exists to this day, and this holy token is to be seen to the right of the place of crucifixion.5
XII.–CALVARY.
This holy rock and the place of crucifixion are enclosed by a wall, and they are covered by a building ornamented with marvellous mosaics. On the eastern wall there is a wonderful life-like representation of the crucified
1
‘My hand,’ Mac. Mo. Ac., Isa. xl. 12.2
‘Five,’ Ac.3
‘To Calvary,’ Mac. Mo. Ar. Ac.4
Norov reads: ‘This place’ (of the Crucifixion) ‘is to the east of "the Resurrection," on a rock like a little rounded hill, which served as a post for the guards.’5
The rent in the rock is still shown to the right or south of the cavity in the rock, which is said to have received the cross; compare Sæwulf’s description of Calvary in Appendix II. The present Chapel of Adam, beneath the Chapel of Golgotha, contains a picture illustrating tile above legend.
15 IN THE HOLY LAND.
Christ, but larger and higher than nature; and on the south side an equally marvellous representation of the Descent from the Cross. There are two doors; one mounts seven steps to the doors, and as many after. The floor is paved with beautiful marble. Beneath the place of crucifixion, where the skull lies, there is a small chapel, beautifully decorated with mosaic, and paved with fine marble, which is called ‘Calvary,’ signifying the place of the skull. The upper part, the place of the crucifixion, is called ‘Golgotha.’1 The distance between the ‘Crucifixion’ and the place of the descent from the cross is 5 sagénes. In the neighbourhood of the place of the crucifixion, on the north side, is the place where the garments of our Lord were parted; and close to it there is the spot where they placed the crown of thorns on His head, and laid on Him, in mockery, the garment of purple.2
XIII.–THE ALTAR OF ABRAHAM.
Close to this place is Abraham’s altar, upon which he offered his sacrifice to God, and slew a ram instead of Isaac. At this same place, to which Isaac was led, Christ was brought as a sacrifice and crucified for the salvation of us sinners.3 The place where Christ our God was struck on the face is about 24 sagénes from this spot; and 35 sagénes thence is the holy prison where Christ was
1
Calvary, or, as it is now called, the ‘Chapel of Adam,’ is immediately beneath the western brow of the rock upon which the cross is said to have been erected; and the fissure can still be seen on the face of the rock.2
These places are now shown in the Chapels of the ‘Parting of the Raiment’ and ‘the Derision,’ at the eastern end of the church on either side of the steps leading down to the Chapel of Helena.3
This place is shown in a small chapel, which adjoins the Chapel of the Nailing to the Cross, and is reached through the Greek Convent of Abraham. It is first mentioned by Antoninus (Eng. Ed., p. 16).4
‘1,’ Mac. Mo.XIV.– THE TOWER OF DAVID.
It is 200 fathoms thence to the tower and house of David. The tower, where also was his house, is the one in which the holy prophet composed and wrote his Psalter. It is curiously built in massive stone, is very high, and of square, solid, impregnable form; it is like one single stone from its base up.4 It contains plenty of water, five5 iron gates, and two hundred steps lead to the summit. An immense quantity of corn is stored in this tower. It is very difficult to take, and forms the main defence of the city. It is very carefully guarded, and no one is allowed to enter, except under supervision. By the grace of God, all unworthy as I am, I was allowed access to this holy tower with Isdeslav,6 who was the only one7 permitted to enter with me. 1 ‘David,’ Mac. Mo. S. The allusion is to Ps. xxxviii. II. 2 ‘One and a half,’ D. 3 ‘Studi,’ Mac. Mo.’'Zeal,’ or ‘zealous love,’ seems the best rendering for the Greek {xxxx} which is translated promptitude in the French edition. A comparison of the accounts given by Daniel and Sæwulf seems to indicate that this spot is now occupied by the Convent of Gethsemane, near the Chapel of St. James; see Appendix II. 4 Norov uses the following words: ‘Son fondement est forme de roche vive.’ This description accurately describes the base of the tower, which appears to be solid rock faced with finely dressed stones, having marginal drafts. 5 ‘Six,’ Ac. 6 Sdeslav Ivankovitch, Mac. Mo.; Sedeslav Ivanovitch, F. 7 ‘Of my companions,’ Mac. Mo. 2
18 PILGRIMAGE OF THE RUSSIAN ABBOT DANIEL
XV.–THE HOUSE OF URIAH.
Near this tower was the house of Uriah, whom David caused to be killed, so as to gain possession of his wife, whom he had seen whilst she bathed. At this place, a stone’s-throw from the tower, is now the Metochia of Saint Sabbas. The position of the bath may be recognised at the present day.
The place where St. Helena found the Holy Cross is 201 sagénes eastward, near the place of crucifixion. A very large church, with a wooden roof,2 was built upon the spot; now, however, there is nothing but a small church. Towards the east is the large doorway,3 to which Mary the Egyptian came, desiring to enter the church and kiss (the cross),4 but she was prevented entering by the Holy Ghost. After imploring the holy Virgin, whose picture was in the porch, near the door, she was able to enter the church and kiss the holy cross; she passed out through this door on her way to the desert of the Jordan. Near this door is shown the place where St. Helena recognised the true cross, which restored a dead virgin to life. A short distance thence, towards the east, is the Prætorium,5 where the soldiers brought Jesus to Pilate; and this latter, having washed his hands, said, ‘I am innocent of the blood of this just man.’6 And he had Jesus scourged, and delivered
1
‘Thirty,’ D.2
‘Dedicated to the holy Exaltation of the true Cross,’ Mac. Ma. The large church was apparently the Basilica of Constantine; the small church is that which now exists, after its reconstruction by the Crusaders.3
The doorway was possibly a fragment of the Basilica near the arch in the Russian property.4
The words from ‘but she was prevented’ to the end of Chap. xvi., are not in the MS. upon which the text is based, but have been interpolated from R.5
Apparently the present Turkish Barracks at the north end of the Haram esh Sherif.6
Matt. xxvii. 24.
19 IN THE HOLY LAND.
Him to the Jews. There, too, is the Jewish prison, from which an angel freed the holy Apostle Peter in the night The enclos of Judas, the betrayer of Christ, was at this spot, which is now waste and accursed, as no one will occupy it for fear of the curse. And a little farther east we come to the spot where Jesus healed the woman who had an issue of blood. Close to this place is the pit into which the prophet Jeremiah was thrown; his house was there, as well as the enclos of the Apostle Paul whilst he was still a Jew.1
A short distance thence towards the east, and a little off the road,2 was the house of the holy Joachim and Anna.3 Underneath the altar is a small cavern hewn in the rock where the holy Virgin was born, and where are the tombs of the holy Joachim and Anna.
XVI.–THE SHEEP POOL.
Not far off is Solomon’s Porch, where is the Sheep Pool,4 and where Christ cured the paralytic. This place is to the west of the house of Saints Joachim and Anna, and a stone’s-throw from it. Close by, towards the east, is the city gate leading to Gethsemane.5
XVII.–THE CHURCH OF THE HOLY OF HOLIES.
1
This place is now apparently occupied by the ‘Church of the Flagellation.’ The exact meaning of enclos appears to be ‘a house and its dependencies surrounded by a wall,’ or an Indian ‘compound.’2
‘To the left,’ Mac. Ma. S. F. Ac.3
‘And a large church was built at that place,’ F. Ac.4
The pool that existed near the modern Birket Israil. (See note on Bethesda in Bora. Pil., Eng. ed., p. 45.)5
The present Bab Sitti Miriam, or St. Stephen’s Gate.6
The Kubbet es Sakhra, in the Haram Area, App. III. 2–2
20 PILGRIMAGE OF THE RUSSIAN ABBOT DANIEL
tically decorated with mosaics, and its beauty is indescribable. It is round in form, and the exterior is covered with magnificent paintings, of the beauty of which one cannot give any conception. The walls, as well as the floor, are faced with beautiful slabs of precious marble. Under the roof there is a circle of twelve monolithic columns, and eight1 pillars. There are four doors covered with plates of gilded copper. The interior of the dome is decorated with marvellously beautiful designs in mosaic, and the outside is covered with gilded copper. Beneath this same dome there is a grotto cut in the rock. It is there that the prophet Zachariah was killed; formerly his tomb and the marks of his blood were to be seen, but not now. There is still a stone under the dome, outside the grotto. It was upon this stone that Jacob saw in a dream a ladder which reached to heaven, and the angels of God ascended and descended upon it. And Jacob struggled with the angel, and having awakened, said, ‘This place is the house of God and the gate of heaven’ (Gen. xxviii. 10-22). It was upon this same stone that the prophet David saw an angel standing with a drawn sword in his hand smiting the people of Israel; and, entering this grotto, he wept, and addressed this prayer to God: ‘Lord, it is I that have sinned… but these sheep, what have they done?’ (2 Sam. xxiv. 17).
The church measures 302 sagénes each way, and has four entrances. The ancient Church of the Holy of Holies has been destroyed.3 Nothing is left of the ancient building of Solomon except the original foundations of the Temple
1
‘Twelve,’ K. The German translation has ‘twelve columns under the Dome, and twelve columns and eight pillars under the gallery,’ Z. D. P. V., vii. 29.2
‘Ten,’ Mac. Mo. T. Ar.3
‘Three times,’ K. S. Daniel’s description of the ‘Dome of the Rock’ should be compared with that of Sæwulf (App. III.), who also visited the building before it was altered by the Latins.
21 IN THE HOLY LAND
which the prophet David began to lay. The cavern and the stone beneath the cupola are the sole remains of the ancient buildings; as for the present church, it was built by a chief of the Saracens named Amor.1
XVIII.–SOLOMON'S HOUSE.
There, also, was the house of Solomon. It was an imposing edifice of surprising beauty and grandeur, paved with marble slabs, supported on arches, and furnished with copious cisterns.2 The apartments were artistically decorated with mosaic and superb rows of beautiful marble columns. Chambers rest upon these columns in a very ingenious manner, and the entire house is overlaid with tin.
The gate of this palace, richly and artistically overlaid with tin, and ornamented with mosaic and gilded copper, is called the ‘Beautiful Gate.’ It is there that Peter and John cured the halt, and this place exists to the present day near the gate. There are three other gates, and the fifth is called the ‘Gate of the Apostles3 ;’ it was solidly and cleverly constructed by the Prophet David, plated with gilded copper, decorated internally with artistic paintings upon copper, and externally solidly covered with iron plates. There are four entrances to this gate, which, with the Tower of David, is all that remains of the ancient town; all the rest is modern, the ancient city of Jerusalem having been destroyed more than once.4
1 This independent tradition, derived from a Greek or native Christian source, that the ‘Dome of the Rock’ was built by the Arabs, is of much interest from its early date, a few years only after the capture of the city by the Crusaders. A similar tradition is given by William of Tyre, i. 2; viii. 3.
2
‘Underneath the house,’ Mac. Mo. F. Solomon’s house was the present Mosque el’ Aksa.3
Now the ‘Golden Gate.’4
Pére Pacifique writes (1622): ‘The Temple having been destroyed several times, nothing remains of it except three things. The first is the walls and porticos of the great enclosure or court; the second, the Temple of the Virgin, which is at one end of the court, where they say the Virgin Mary was presented to the Lord; the third thing I have not sen, but it is a large coloured marble stone, the only remaining one, I believe, of our ancient Temple. The Turks have placed it amongst the others of their Temple in one corner of the wall; three words, in Hebrew letters, are engraved upon it, meaning "My House.’"
22 PILGRIMAGE OF THE RUSSIAN ABBOT DANIEL.
It was through this gate that Christ entered into Jerusalem when He came from Bethany with Lazarus, whom He had raised from the dead. Bethany is situated to the east, facing the Mount of Olives; from this gate to the Church of the Holy of Holies is 108 sagénes.1
XIX.–THE HAMLET OF BETHANY.
Bethany is a little country town situated in a valley behind the mountain, two versts south of Jerusalem. On entering the gate of the town one sees to the right a cavern, in which is the tomb of St. Lazarus; there, also, was the cell where he fell ill and died. There is a large high church in the middle of this town which was richly ornamented with paintings. They reckon it 122 sagénes from the church to the sepulchre of Lazarus, which is west of the church, while the church itself is towards the east. Outside the town, towards the west, there is a fine spring sunk deep beneath the ground, to which one descends by steps. At a verst3 from Bethany, on the Jerusalem side there is a tower4 erected on the spot where Martha met Jesus; at Ellis place also Jesus mounted an ass after raising Lazarus.
XX.–THE HAMLET OF GETHSEMANE.
Gethsemane is a village close to Jerusalem, which contains the tomb of the holy Virgin; it is situated upon the
1
‘150 sagénes,’ Mac. Mo., T. S. R. F.2
‘Twenty,’ K. S.3
‘Half a verst,’ K. R.
23 IN THE HOLY LAND.
Kedron stream, in the ‘Valley of Tears;’ between the points of summer and winter sunrise at Jerusalem.1
XXI.–THE GATES OF THE CITY.
Eight2 sagénes from the gates of the city is the place where the Jew Okhonias3 tried to throw down from the bier the body of the holy Virgin, which was being carried by the Apostles to be buried at Gethsemane; but the angel cut off his two hands with his sword,4 and placed them on the bier. There was once a convent at this place, but it has been destroyed by the infidels.
XXII.–THE PLACE OF THE HOLY VIRGIN’S TOMB.
They reckon 100 sagénes between this place and the tomb of the holy Virgin. This tomb, situated in a valley, is a small5 cave cut in the rock, with an entrance so low that a man stooping can scarcely pass through. At the end of the cave, opposite the entrance, one can see a little bench cut in the rock; and it is upon this bench that the sacred body of our very holy Lady and Mother of God was placed, and from whence it was raised incorruptible into Paradise. This cavern is about the height of a man; it is 4 cubits broad and the same length. The interior of the cavern bears the aspect of a small chapel, faced with beautiful marble slabs. Formerly a large church, with a wooden roof, consecrated to the Assumption of the holy
1
The meaning appears to be that Gethsemane lay between the points at which a spectator in Jerusalem would see the sun rise at the summer and winter solstices; or between N.E. and S.E.2
‘Twenty,’ T.; ‘Fifty,’ K.3
‘Othonias,’ Mo.; ‘Athonias,’ T.4
‘Flaming sword,’ Mac. Ma., F. S. This legend and that of the Assumption of the Virgin are to be found in the Apocryphal ‘Book of John, concerning the falling asleep of Mary.’ The name of the Jew is there given as Jephonias.5
‘Large,’ Mac.
24 PILGRIMAGE THE RUSSIAN ABBOT DANIEL
XXIII.– THE CAVERN WHERE CHRIST WAS BETRAYED.
Virgin, was raised above her tomb; the place at present is laid waste by the infidels.1
The cavern where Christ was delivered to the Jews by Judas for thirty pieces of silver is 10 sagénes from the holy Virgin’s sepulchre; it is on the other side of the Kedron stream, at the foot of the Mount of Olives. Not far from this spot, towards the south, and distant a stone’s throw, is the place where Christ, during the night in which He was delivered over to the Jews to be crucified, prayed to His Father, saying, ‘My Father, if it be possible, let this cup pass from Me’ (Matt. xxvi. 39). A little church now stands upon this place.
It is a bow-shot hence to the tomb of Josaphat. He was a King of the Jews; and for that reason this valley is called the Valley of Josaphat.2
In the same valley is also the sepulchre of St. James, brother of the Lord.
The Mount of Olives is situated north-east3 of Jerusalem; it is very high, when climbed from the Gethsemane side; the distance is more than three bow-shots; but from Gethsemane to the Pater Noster it is only one.
XXIV.– THE CAVE WHERE CHRIST BEGAN TO TEACH HIS DISCIPLES.
A large church is built at this place, and beneath the altar is the cave where Christ taught His disciples the Lord’s Prayer. Thence to the summit of the Mount of Olives, where the Ascension of our Lord took place, it is 904 sagénes.
1
The German translation adds, ‘The tomb of the holy Mother of God was in front of the high altar of this church,’ Z. D. P. V. vii. 312
The tomb of Josaphat (Jehoshaphat) is now shown as a rock-hewn tomb close to Absalom’s pillar.3
That is, towards the place of sunrise at the summer solstice.4
‘Fifty,’ D.; ‘eighty,’ K. S.; ‘eight,’ R.
25 IN THE HOLY LAND.
XXV.–THE MOUNT OF OLIVES.
The place of the Ascension of our Lord is on the summit of the Mount of Olives, on the eastern side; it is a little hillock, upon which was a round stone, whose height reached a little above a man’s knees; it is from this stone that Christ our God ascended to the heavens. This (holy) place is a circular enclosure, paved with marble slabs, and surrounded by vaulted chambers. In the middle of the enclosure a small round chapel has been built, open to the sky, and without pavement; and it is under this open cupola that the sacred stone lies upon which the feet of our Lord and Master rested. An altar, composed of marble slabs, is erected upon1 this stone, and it is here that they now officiate. This stone, situated beneath the holy altar, is cased with marble, so that one can only see the upper part, which the Christians kiss, The chapel has two doors, and one mounts as far as the place of the Ascension of the Lord by twenty-two steps.
The Mount of Olives commands Jerusalem; and from its summit one can see everything in the city, the Holy of Holies, and all the country as far as the Sea of Sodom, the Jordan, and even beyond that river, inasmuch as the Mount of Olives is the highest of the mountains near Jerusalem.
XXVI.–THE CITY OF JERUSALEM.
Jerusalem is a large city, protected by very solid walls, and built in the form of a square, whose four sides are of equal length: it is surrounded by many arid valleys and rocky mountains. It is a place absolutely destitute of water; one finds neither river, nor wells, nor springs near Jerusalem, with the exception of the Pool of Siloam. The inhabitants of the town, and cattle, have therefore nothing but rain
1
According to Mac. Mo., F. S. K. R.; ‘under’ in other MSS.
26 PILGRIMAGE OF THE ABBOT DANIEL
water for their use. In spite of that corn thrives well in that rocky land which lacks rain; but thanks to the pleasure and mercy of God the crop of wheat and barley is excellent. By sowing one measure, ninety and a hundred fold is reaped.1 Does not God’s blessing rest upon this hallowed land? In the neighbourhood of Jerusalem there are plenty of vineyards and fruit-trees; fig-trees, sycamores, olive-trees, carob-trees, and an infinite number of other trees.
Upon the Mount of Olives, on the southern side, near the place of the Ascension, there is a deep cavern, containing the tomb of Saint Pelagia, the courtesan. A stylite, a very austere man,2 lives there.
XXVII.–THE WAY LEADING TO THE JORDAN.
The road from Jerusalem to Jordan passes over the Mount of Olives, on the north-eastern side. This road is very troublesome and dangerous, and destitute of water. Brigandage is frequent in those high, rocky mountains and fearful gorges.
They reckon 26 large versts from Jerusalem to the Jordan, including 15 to Kuziva, where St. Joachim fasted on account of his sterility; this place is beside the bed of a torrent near the road to the left.3
1 A crop of twenty-five grains from one is not rare in Palestine. Kitto (‘Physical History of Palestine’) gives, after Mangles, a drawing of an ear of corn from Heshbon which contained eighty-four grains.
2
‘A holy man, terrifying to look at, very old, and very austere,’ Mac. Mo. He speaks of the same anchorite of whom mention is made by Albert of Aix, and whom the Franks consulted at the siege of Jerusalem, 1099 A.D. The tomb of Pelagia is now shown as that of a Moslem saint under the Church of the Ascension, towards the southwest.–P.F. Mem. Jerusalem, 399, 424.3
The legend of the fasting of St. Joachim is in the Apocryphal Protevangelium of James. The place alluded to is the Laura of Chuzoba, or Kuziba to the left of the Jerusalem-Jericho road. It is now Deir el Kelt, of which an interesting description is given in P. F. Mem. III 192. Three figures of St. Joachim, and one of John of Chozeboth are still to be seen on the walls.
27 IN THE HOLY LAND.
From Kuziva to Jericho it is 51 versts, and from Jericho to Jordan 6 large versts, over a sandy and difficult plain upon which many pilgrims perish from heat and thirst. Not far off is the Sea of Sodom, which exhales a burning and fetid atmosphere that enwraps and lays waste all the neighbourhood. Before reaching the Jordan you come to the Monastery of St. John the Forerunner. It is near the road, and situated on a mountain.2
XXVIII.–MOUNT HERMON.
Mount Hermon is about 20 sagénes from the monastery, and is to the left near the road. It is a sandy hill, small rather than large.3 It is a couple of good bow-shots from Hermon to the ancient Monastery of St. John, where there was a large4 church dedicated to St John the Forerunner.
XXIX.–THE PLACE WHERE THE SEA SAW IT AND FLED, AND WHERE THE JORDAN TURNED BACK.5
Not far from the altar of this church, upon an elevation on the east side,6 there is a little chapel with an altar. This marks the place where John the Forerunner baptized Our Lord Jesus Christ. The Jordan reached this spot, when, seeing its Creator approach for baptism, it left its bed, and then affrighted turned back. Formerly the Sea of Sodom came right up to the place of baptism; but now it is distant from it about 4 versts. It was then that the sea, seeing the Deity naked in the midst of the waters of Jordan, fled in terror, and the Jordan turned back, as the prophet saith,
1
‘Ten,’ Ar.3
‘Neither large nor small,’ D. F., Ar. Mount Hermon, placed here from a fanciful interpretation of Ps. xiii. 6, was shown on the east side of Jordan from the 4th to the 6th century.–See Ant. Mart. (Eng. ed.), p. 8, and App. I.4
‘Small,’ F.5
Ps. cxiv. 3.6
‘Towards the East,’ O., Mac. Mo., F. K. S.
28 PILGRIMAGE OF THE RUSSIAN ABBOT DANIEL
’Why, O sea! have you fled? and you, O Jordan! why have you turned back? (Psalm cxiv. 5).1
XXX.–THE PEACE WHERE CHRIST WAS BAPTIZED.
The place where Christ was baptized is distant from the river Jordan as far as a man can throw a small2 stone.
XXXI.–THE BATHING-PLACE.
Here is3 the ‘bathing-place’ in the Jordan, and here all Christians who visit the spot bathe; the ford over the Jordan, which leads to Arabia, is at the same place; there the waters of the Jordan formerly rolled back before the Israelites, and all the people passed over on dry ground. There also Elisaeus struck the water with the mantle of Elias, and passed the Jordan on dry ground. And there, finally, Mary the Egyptian crossed the waters to receive the sacrament from Father Zosimus, and having received the body of Christ, returned the same way to the desert.
XXXII.–THE JORDAN.
The Jordan is a rapid river; the bank on the further side is very precipitous, and on this side flat. The water is very muddy, but agreeable to the taste; one can never drink too much of this holy water, for it does no harm, and does not derange the stomach.
The Jordan is in every respect like the river Snov,4 it has the same breadth and depth, and the same sinuous and rapid course. It is 4 sagénes deep at the bathing-place;
1
According to the R.V., ‘What aileth thee, O thou sea, that thou fleest? Thou Jordan, that thou turnest back?’ Comp. Ant. Mart. (E. E.), p. II.2
‘Large,’ D.3
‘Really,’ Mac., K. S.4
The river Snov is an affluent of the Desna in the Tchernigov government.
29 IN THE HOLY LAND
this I tried and measured myself, for I have passed over to the other side of the Jordan, and have wandered much on its banks. The width of the Jordan is the same as that of the Snov at its mouth. On this side of Jordan, near the bathing-place, there is a sort of forest of little trees, like the willow; and farther up, along the bank, is a kind of rush, not like ours, but resembling more the willow of the desert. There are also many reeds, and creeks are numerous, as in the river Snov. Wild beasts abound; the wild boar are numberless, and there are many panthers and lions. On the further side of the Jordan, far from the bank, there are high rocky mountains, and at the foot of these mountains there are others of a whitish hue, which stretch down to the Jordan. The country on the further side of the Jordan is called the land of Zebulon and Naphtali.
XXXIII.–THE CAVE OF ST. JOHN THE BAPTIST.
Not far from the river, a couple of bow-shots to the east, is the place where the prophet Elias was carried to heaven in a chariot of fire; and here, too, is the cave of St. John the Baptist. A beautiful1 stream of water, which flows over pebbles into the Jordan, is found here2; the water is very sweet and very cold, and it was drunk by John, the Forerunner of Christ, when he inhabited this sacred cavern.
XXXIV.–THE CAVERN OF THE PROPHET ELIAS.
Another remarkable cavern is to be seen here3 the one that the prophet Elias inhabited with his disciple Elisaeus. All these places I have, by God’s mercy, seen with my own sinful eyes, and God has allowed me to visit the holy Jordan three times. We have even been there on the
1 ‘Rapid,’ Mac. Mo., S.
2
‘Near at hand,’ Mac. Mo., S.3
‘Near this place,’ Mac. Mo., S.
30 PILGRIMAGE OF THE RUSSIAN ABBOT DANIEL
Feast of the Epiphany,1 and we have seen the blessing of God descend2 upon the waters of Jordan. An infinite number of people were by the river, and they chanted very sweetly all through the night; countless tapers were lighted, and the blessing of the waters took place at midnight. The Holy Spirit then descends upon the waters of Jordan; this can only be seen by the elect; the mass of the people see nothing, though every Christian feels an ineffable joy and brightness in his heart; and when they cry, ‘The Lord receives baptism in Jordan,’ all the people spring into the water, and are baptized in the waters of Jordan at midnight, like Christ.
On the further side of the rivers there is a very highs mountain which can be seen at a distance from every side. On this mountain Moses died, in sight of the Promised Land.
It is only a verst from the Monastery of St. John to that of St. Gerasimus,5 and the same from this latter to Kalamonia, the Monastery of the Holy Virgin. Here the Holy Virgin passed the night with Jesus Christ, Joseph, and James, at the time of their flight into Egypt. It was then that she surnamed this place Kalamonia, which means ‘good abode.’
1
‘With all my companions,’ Mac. Mo., F. S. The baptism of Christ is supposed to have taken place on the 6th January, and pilgrims bathed in Jordan on that day till the close of the 16th century; they now bathe at Easter. Midnight baptism was the old custom of the Church.2
‘From heaven,’ Mac. Mo.3
‘Towards the south near the Jordan,’ Mo; ‘ towards the south far from the Jordan,’ F. T. Ar. K.4
‘And very large,’ Mac. Mo., K. S. The German translation adds ‘called Phasga.’5
‘Who was served by a wild beast,’ Mo. This is probably an allusion to the lion from whose paw Gerasimus removed a thorn. The Monastery of Gerasimus, built in the 5th century, was apparently a mile east of Jordan; in the 12th century its ruins were shown west of Jordan, and three miles east of Jericho.
31 IN THE HOLY LAND.
The Holy Ghost descends there to the present day upon a picture of the Holy Virgin.l This little monastery is situated2 at the mouth of the Jordan, where it falls into the Sea of Sodom; it is surrounded by Walls, and inhabited by twenty monks. Two versts hence is the Monastery of St. John Chrysostom, which is also encircled by a wall, and celebrated for its great wealth.3
XXXV.–THE TOWN OF JERICHO.
It is only one verst thence4 to Jericho. This was formerly a large and very strong city, which Joshua seized and completely destroyed. At the present time it is only a Saracen village. There is the house of Zacchæus; and the trunk of the tree upon which he climbed to see Christ still exists, There also was the dwelling of the Shunamite whose son was restored to life by Elisaeus. The land round Jericho is very fertile and productive; the ground is pretty and even, and in the environs there are quantities of high palm-trees and all kinds of fruit trees; several springs are spread over the country by many5 channels; they are the waters of Elisaeus, which the prophet made sweet.
1
This picture is now in the patriarchal Church of St. Constantine at Jerusalem, having been brought there from Kalamonia, after the destruction of that convent. It is a square metre in size. Unfortunately it has been retouched, very unsuccessfully, by an Arabian painter; but, on the other hand, there is a picture of St. Gerasimus in antique painting and in good preservation on the reverse side. Phocas, seventy-five years after Daniel, speaks of the convent and picture at Kalamonia. The Monastery of Calamon, or Kalamonia, was west of Jordan and not far from the Bathing-place.2
‘To the south,’ R.3
‘And its strength,’ R. The Monastery of St. John Chrysostom appears to have been at Kasr Hajla. Capt. Conder has suggested to me that the Monastery of Chrysostom was at Tell el Kursi, and that of Calamon at Kasr Hajla.4
‘From the Monastery of John,’ Mac. Mo., F. T. S.5
‘Subterranean,’ Mac. Mo. The waters sweetened by Elisha are supposed to be those of 'Ain es Sultan.A verst from Jericho, towards the summer sun-rising (i.e. north-east), is the place where the holy archangel Michael appeared to Joshua, son of Nun, in presence of the Israelite army. Having raised his eyes, Joshua saw before him a dreadful armed man, and said, ‘Art thou of us or of our enemies?’ to which the archangel replied, ‘I am Michael, captain of the armies of God, and am sent to thy aid: be daring, and thou wilt vanquish thy enemies.’ And he further said to him, ‘Loose thy shoes from off thy feet: the place where thou art is holy’ (Joshua v. 13-16). Then Joshua fell on his face to the earth, and worshipped him.
A monastery and a church have been erected on this place, and consecrated to St. Michael1; in this church are twelve stones, taken from the bed of the Jordan when the waters of the river parted before the people of Israel. As a memorial for their posterity, the priests, who carried the ark of the covenant of the Lord, collected a number of stones equal to that of the tribes of Israel. This place is called Galgala,2 and here the Israelites encamped after having crossed the Jordan.
XXXVI.–THE MOUNT OF GABAON.
West of this place3 there is a mountain called Gabaon,4 which is very large and high. It was over this mountain that the sun stood still for half a day,5 so that Joshua, the
1
‘A large and lofty church with a timber roof,’ Mac. Mo. The Monastery and Church of St. Michael, which Daniel places at Gilgal, must have been at Jiljulieh, where there are traces of an old monastery.2
After Sf;’'Golgani,’ after other MS.3
‘Of the monastery,’ Mac. Mo., S.4
The mountain referred to is the Mons Quarantania, Jebel Kuruntul, close to Jericho; a tradition that the sun stood still over Jebel Kuruntul is current amongst the Arabs of the Jordan Valley at the present day, and is given by Conder (Tent Work in Palestine, ii. II).5
‘Until mid-day,’ Mac. Mo., F. S.
33 IN THE HOLY LAND
son of Nun, might triumph over his enemies when he fought against Og, King of Bashan,1 and all the kingdoms of Canaan. And when Joshua had completely vanquished them, the sun set.2
XXXVII.–THE CAVE WHERE CHRIST FASTED FORTY DAYS.
On this same mountain of Gabaon there is a very lofty3 cave, in which Christ our God fasted for forty days; afterwards, when He was hungry, the devil approached Him, and, wishing to tempt Him, said, ‘If Thou art the Son of God, command that these stones be made bread,’ (Matt. iv. 3).
A little way off, half a verst from Gabaon, is the house of Elisaeus the prophet, as well as his cave and well.
The Monastery of St. Theodosius is six versts from Jerusalem; situated upon a mountain, it was4 surrounded by a wall, and could be seen from Jerusalem. Inside the monastery there is a large cave, in which the Magi passed the night when they fled before Herod. Now, the remains of St. Theodosius and of several holy fathers rest there, as well as those of the mothers of St. Sabbas and St. Theodosius.5
XXXVIII.–THE LAURA OF ST. SABBAS.
They reckon it six versts from this monastery to the
1
‘Of the Amorites,’ Mac. Mo., F. K. S. R. The Abbot here mixes up the victory of Moses over Og, and the battle of Beth-horon, in the most extraordinary manner, and places the scene of the battle near Jericho.2
‘Behind the mountain,’ Mac. Mo., F. K. S.3
‘Very large,’ Mac. Mo., F. K. S. '4
‘Is,’ D.
34 PILGRIMAGE OF THE RUSSIAN ABBOT DANIEL
Laura of St. Sabbas.l Both the monasteries face the south. The Laura of St. Sabbas is situated in the Valley of Josaphat, or ‘Valley of Tears,’ which takes its rise at Jerusalem passes Gethsemane, intersects the Laura, and ends at the Sea of Sodom. By God’s grace, the situation of the Laura of St. Sabbas is a marvellous and indescribable one. A dry torrent bed, terrible to behold, and very deep, is shut in by high walls of rock, to which the cells are fixed and kept in place by the hand of God in a surprising and fearful manner. These cells, fastened to the precipices flanking this frightful torrent, are attached to the rocks like the stars to the firmament. There are three churches in the midst of the cells. On the west side, beneath a rock, there is a remarkable cavern, containing a church dedicated to the holy Virgin. This cavern was revealed by God to St. Sabbas by a column of fire; he was then dwelling quite alone in the (bed of the) ravine. The cell which the saint originally dwelt in is half a verst distant from the present Laura, and it is from thence that God showed him, by a pillar of fire, the holy place which is now occupied by the Laura of St. Sabbas. The tomb of St. Sabbas is between the three churches, four sagénes from the principal one, and is now covered by a well constructed chapel. The remains of many other holy fathers rest there: of the Bishop St. John the Silent, of St. John the Damascene, of St. Theodorus of Edessa2 and Michael his nephew, of St. Aphrodisius,3 and of several other saints. The remains are perfectly preserved, and exhale an indefinable perfume. I have also seen the Well of St. Sabbas, which a wild ass pointed out to him one night in the bed of the ravine, in front of his cell; I drank of this
1 The well-known convent of Mar Saba.
2
‘Of Cosmus Maïumski,’ K.3
‘Aphroditus,’ Mac. Mo., probably for Epaphroditus.35 IN THE HOLY LAND.
water, which is very cold and agreeable. There is not a river nor a stream nor a well, with the exception of that of St. Sabbas, in these parts. The place, situated in the midst of rocky mountains, is arid; all the country round is parched for want of water, and the hermits dwelling there have nothing but rain-water.
A short distance from the Laura, towards the south, there is a place called Ruva,l not far from the Sea of Sodom. It is shut in by high mountains, containing many caverns, in which the holy fathers resided in this frightful desert. There, too, live many panthers and wild asses.
The Sea of Sodom is dead, and contains no living creature, neither fish, nor crabs, nor shell-fish; and if the rapid current of the Jordan carries any fish into it, they cannot live there a single hour, but perish immediately. A reddish2 pitch rises from the bottom of the sea, and lies in masses on the shores. This sea exhales fetid fumes like those of burning sulphur. The torments3 (of hell) lie under the sea.
XXXIX.–THE MONASTERY OF ST. EUTHYMIUS.
Three4 versts east of the Laura of St. Sabbas, behind the mountain, stands the Monastery of St. Euthymius; his remains lie there, with those of many other holy fathers. The monastery, situated in a valley and surrounded at a distance by rocky mountains, used to be enclosed by a wall, and possessed a lofty and beautiful church.5 The
1
The wilderness, or desert of Ruva, or Ruba, was situated, according to Phocas, between Mar Saba and the Dead Sea, and the Valley of the Kedron ran through it. (Tobler, Torpog. ii., 766 and 966. See also Z. D. P. V. iii. 19, and map.)2
‘Blackish,’ Mac. Mo., F. K. S. R4
‘Ten,’ Mac. Mo. F.5
‘A large church’ Mo.; ‘situated on a height,’ Mac. S. 3–2
36 PILGRIMAGE OF THE ABBOT DANIEL
Monastery of St. Tlleoctistus1 was quite close, at the foot of the mountain, south of that of St. Euthymius. All this is now destroyed by the infidels.
XL.–MOUNT SION.
Sion is a large and high mountain, facing the south; on the Jerusalem side the slope is very gentle. Upon it was originally built the ancient city of Jerusalem, which was destroyed by Nabuchodonosor, King of Babylon, in the time of the prophet Jeremiah. In the present day Mount Sion is outside the walls of the city, to the south of Jerusalem. On this Mount Sion was the house of St. John the Evangelist; and a large church with a wooden roof was erected there; it is as far as one can throw a small stone from the wall of the city to the holy Church of Sion.2 Behind the altar of this church is the chamber in which Christ washed the feet of His disciples.3
XLI.–THE HOUSE OF JOHN THE EVANGELIST INWHICH THE HOLY SUPPER TOOK PLACE.
From this room walking4 towards the south, we ascend into another chamber by a staircase. The roof is supported by pillars, [and is] ornamented with mosaics; the chamber is well paved, and, like a church, has an altar at the east end. It was in the house of John the Evangelist that the holy Supper of Christ with His
1
The monastery of St. Euthymius alluded to here appears to be that now called Khirbet Mird, and the Monastery of Theoctistus the Khirbet ez Zeranik. The original Monastery of St. Euthymius seems to have been at Khan es sahl or Khan el Akhdar. See Z. D. P V. iii. 234.2
‘Of John the Evangelist,’ K.3
‘And in another room the Holy Supper was eaten,’ R.
37 IN THE HOLY LAND.
disciples took place; it is there that John, lying upon the bosom of Jesus, said, ‘Lord, which is he that will betray Thee?’ (John xiii. 25). It is in this same place that the Holy Spirit descended upon the Apostles on the day of Pentecost. In the same church, on the ground-floor, there is another low chamber, on the south side, in which Christ appeared in the midst of His disciples, the doors being closed, and said, ‘Peace be with you’ (John xx. 19), and it is there also that He confounded Thomas on the eighth day. They show there a sacred stone, brought from Mount Sinai by an angel. On the other side of the church, to the west, there is another chamber, likewise on the ground-floor, in which the holy Virgin gave up the ghost. And all these events took place in the house of St. John the Evangelist.l
There2 was the house3 of Caiaphas, where Peter denied Christ three times before the cock had crowed; this place stands east of Sion.4
XLII.–THE PLACE WHERE PETER, HAVING DENIED CHRIST THREE TIMES, WEPT BITTERLY.
Not far off, on the eastern slope of the mountain, there is a deep cavern to which one descends by thirty-two5 steps. It is there that Peter wept bitterly (after) his denial. A church is built above this cave and named after the holy Apostle Peter.6
1 The building now known as the ‘Cœnaculum’ outside the Sion Gate. According to modern tradition it was the property of Joseph of Arimathea.– Guide In ica hur, by Frére Liévin, p. 128.
2
‘Not far from thence,’ Mac., Mo., F. K. S.3
‘The property,’ Mac. Mo. F.4
The place is still shown close to the Cœnaculum.5
‘Twenty,’ R.6
The cave is shown on the south-eastern slope of the modern Sion, but no trace of the church has yet been found. Frére Liévin, p.131. It is called Gallicantus in the Itineraries of the 12th century.