92 APPENDIX II.
rock.1 One of the slabs was removable, and the guardian of the tomb seems to have added to his income by selling portions of the rock to pilgrims. The Angel Chapel had not then been erected, but the stone that was rolled away, upon which the angel sat, was shown three feet in front of the entrance to the sepulchral chamber.2
Some difficulty arises from the obscurity of Daniel's notice of the Chapel of the Holy Sepulchre. In describing the little building, he says that there were three doors in the pavilion, or turret, above the sacred grotto, and that through these people entered the Sepulchre. Later, in his remarks on the descent of tine' Holy Light,' he says that on entering the church with the king they went to the eastern door of the Holy Sepulchre; Baldwin then proceeded to the place prepared for him, near the altar rail, in front of the east door of the tomb, and the Abbot of St. Sabbas, his monks, and the orthodox priests were ordered to take up a position above the tomb. Daniel was at the same time directed to place himself 'higher up, above the door of the Holy Sepulchre, in front of the high altar,' so that he might see through the doors of the tomb which were sealed up with the royal seal. At the eighth hour the orthodox priests, clergy, monks and hermits above the tomb commenced chanting the Vespers, whilst Daniel from his post kept watch over the three doors; a little later the Bishop left the high altar, and going to the door of the tomb, looked in through the grille; then, at the ninth hour, a fine rain came down through the open roof and wet all those above the tomb.
There can, I think, be little doubt with regard to the position of the position of the three doors; they must have been in the wall of the enclosure, and not in the turret; and they must have led directly from the floor of the Rotunda to the space
1
The three small openings are mentioned by Willebrand, Symeon Symeonis, Rudolf von Suchem and others; the rock is now covered by a single slab with no openings.2
The stone upon which the angel sat is first mentioned, in connection with the Sepulchre, by St. Jerome in the Pilgrimage of the Holy Paula (Eng. ed, p. 5).93 APPENDIX II.
front of the door of the sepulchral chamber which, at an earlier period, was occupied by an apse. When the Angel Chapel was constructed the position of the three doors, indicated on Fig. I (a, b, c), appears to have been preserved, for John of Wirzburg (1130) mentions three doors at the east end, one of which faced the choir; and Edrisi (1154) alludes to two doors, one on the north and one on the south, which were opposite the northern and southern entrances of the church.
The exact positions occupied by the monks, priests and Daniel are more difficult questions. I am informed that, in each case, all the Russian MSS. read above the tomb in the sense of altitude, and this necessitates the existence of a gallery or terrace above the chapel. There is, however, no allusion to such a gallery in any of the writings that have come down to us; and Sæwulf's description of 'our Lord's Sepulchre, surrounded by a very strong wall and roof, lest the rain should fall upon it,' can hardly be reconciled with its existence. The Chapel of the Holy Sepulchre is, and always must have been, a small building, and there could have been no room above it for the numerous priests, monks and hermits indicated in the text; besides this, the priests would hardly have been allowed to occupy a position that might so easily lend itself to trickery in the production of the Holy Light. The position of Daniel, which enabled him to see through the three doors into the tomb, is also difficult to explain on the supposition that he was above it during the ceremony. It appears to me much more probable that the priests and monks took up a position on the floor of the Rotunda, near the north-east corner of the chapel, as they do now; and that Daniel's place was closer to the high altar and more nearly in front of the east door of the Holy Sepulchre. The general tenor of the narrative seems to require some such arrangement, and it would be in accordance with the custom of the present day,which has probably changed little since the ceremony was first instituted. I would suggest that the Russian word translated above may perhaps be a copyist's
94 APPENDIX II.
error, or that it may have had, in the twelfth century, a meaning in the sense of 'beyond,' or east of a place, as in the Latin superior and inferior. I have indicated on Fig. 2 the positions (Nos. 5 and 6) possibly occupied by Daniel and the monks.
The 'Sepulchre' stood in the centre of the Church of the Resurrection, which was a circular building with a series of chapels attached to it; the probable form of the church at the time of Daniel's visit is shown in the accompanying plan, Fig. 2, which is a slight modification of Fig. 3, Plate I., in Professor Willis's 'Architectural History of the Church of the Holy Sepulchre.'
The walls of the church were divided into three stories, ground-floor, triforium, and clerestory. On the ground-plan there were, according to Daniel, twelve columns and six pillars; but the numbers were more probably ten and eight, arranged as shown on the plan. At the eastern end there was a wider arch, rising into the triforium, which opened into a short chancel terminated by an apse; in this apse was the high altar (2), and here the Latin priests stood (3) during the ceremony of the descent of the Holy Light; a raised step, or seat (4), without the altar rails was reserved for the King. The great arch and the apse were decorated with mosaics; in the spandrils of the arch was a representation of the 'Annunciation,' on the soffit a mosaic of the 'Ascension,' and the apse was adorned with an ' Exaltation of Adam.' Traces of the two first were seen and described by Quaresmius (1616-26); the third was destroyed when the Crusaders removed the apse and built their choir at the east end of the Rotunda, but a copy appears to have been put up over the high altar in the sanctuary of the new church.1 In the triforium there were sixteen columns, one over each of the columns and piers beneath, except over the two lofty piers at the east end; and in communication with the triforium gallery, probably where the Greek monastery now stands, there were apartments in which the patriarch resided. In the clerestory
1
John of Wirzburg, xii., see p. IC4.
95 APPENDIX //.
wall, above the triforium, there were sunk arched panels, which were ornamented with figures in mosaic: in the panel above the high altar was the figure of Christ; in the panels on the north and south, Helena and Constantine; and in the others, the Apostles and Prophets. These mosaics are mentioned by several pilgrims, and a full description of those that remained in his day is given by Quaresmius.1
The roof of the church was of wood, 'built of 131 squared cedars, in the form of a single cone truncated at the top, where the light was admitted through a circular aperture, twelve feet, or perhaps more, in diameter.'2 This opening, first mentioned by Sæwulf, appears to have been retained in all repairs and alterations, for it is frequently alluded to by the later pilgrims. The Rotunda was partly encircled by a vaulted side-aisle, in the wall of which were the three apses mentioned by Arculfus3 as containing altars; the portions of the aisle at the east end were of square form, and connected, as shown on the plan, with the chapels to the north and south. Daniel states that the church had six doors, and he particularly mentions one on the west, through which he passed with King Baldwin to witness the ceremony of the descent of the Holy Light. The probable position of four of the doors may be seen on the plan (Fig. 2), and a fifth may have been the door on the north, mentioned by Edrisi;4 the sixth, or west door, if 'west' be not a copyist's error, must have led from Christian Street to the triforium, and thence by a flight of steps to the floor of the church. The narrative, however (p. 77) seems to indicate that Baldwin, on entering the church, went straight to the Holy Sepulchre without descending any steps; and in this case the door must have been on the south side.5
1 Quaresmius, ii. 368-9.
2
Willis, Holy Sepulchre, 74.3
Arculfus, De Locis Sanctis, i. 2.4
'On the north side is a door, which is called the door of St. Mary, leading to a staircase of thirty steps.'–Edrisi, as quoted by Willis, Holy Sepulchre, 77.5
There may have been a flight of steps leading down through the Greek convent to the south-west section of the Rotunda
96 APPEND/X Il.
The Holy Places mentioned by Daniel are:
1. 'The Navel of the Earth' was in a small oratory just outside the wall of the eastern apse (7); it is mentioned as the centre of the earth by Arculfus and Bernhard, and is 'the place called Compas' of Sæwulf. When the church was enlarged by the Crusaders it was included in the choir, where it is now pointed out to pilgrims.
2. 'Golgotha' and 'Calvary' were in a small building (8, 9) outside of the church, and there was, as at present, an upper and a lower chapel; the chapels are respectively called Golgotha and Calvary by Daniel, and, perhaps more correctly, Calvary and Golgotha by Sæwulf.
3. The 'place of the descent from the cross,' which appears to have been 'the Church of St. Mary, close to Calvary,' of Sæwulf was perhaps on the spot (11) now occupied by the Chapel of St. Mary of Egypt. It seems not impossible that the Crusaders, during their reconstruction, moved the stone of unction to the interior of their church, and that the tradition of the Church of St. Mary adhered to the original spot and gradually took its present altered form.1
4. The 'Altar of Abraham' (10) was close to the place of Crucifixion; Arculfus places it between the Basilica of Constantine and the church on Calvary; Antoninus, at one side of the rock on which Christ was crucified, and Sæwulf, on Mount Calvary. It is now shown in a separate chapel a few feet to the south-east of the place where the cross is said to have been set up.
5. The places of 'the parting of the vestments,' 'the crowning with thorns,' 'the mocking,' 'the smiting' (13), and of 'the prison' (12), are stated to have been under one roof to the north of, and not far from, the place of Crucifixion; according to Sæwulf the prison was in the court of the Church of the Holy Sepulchre, and the other
l
This view is supported by the plan of Arculfus, which shows the Church of St. Mary south of Golgotha. Professor Willis considers that the Church of St. Mary stood on the site of the present south transept, l.c. 105.97 APPENDIX II.
'places' near it. When Sæwulf and Daniel visited Jerusalem the open court, upon which the Crusaders afterwards built their choir, appears to have been partially surrounded by the remains of a cloister, and the holy places possibly occupied in this cloister the positions assigned to them at the present day.
6. The Church and Convent of the Virgin at the place called 'Spudi' (20), whence Mary witnessed the crucifixion, and where the friends and acquaintances looked on from afar. This seems to have been the 'church in honour of St. Mary, with a most noble library,' which is said by Bernhard to have adjoined the 'hostel' founded by Charlemagne. According to Sæwulf, the church, which was called Sta. Maria Latina, was beyond the gate of the Holy Sepulchre to the south; it adjoined the Church of St. Mary the Less, and close to this last building was the Hospital and the celebrated Monastery of St. John the Baptist. In 'La Citez de Iherusalem,' the Church and the Monastery of Sta. Maria Latina, in which was the place called 'Spud,' are said to have been situated between the Church and Nunnery of St. Mary the Greater and the Hospital of St. John the Baptist; and they must therefore have occupied either the present site of the Greek 'Convent of Gethsemane,' or of the Mosque of El Omary.1
7. The place where St. Helena found the Holy Cross, or of 'the Invention of the Cross,' was east of the place of Crucifixion; at the time of Daniel's visit there was only a small church (14) at the spot, but there had been a very large one which Sæwulf says was built in honour of St. Helena, and had been utterly destroyed by the Infidels. It is not unlikely that this large church, mentioned by Sæwulf and Daniel, was the Basilica of Constantine, and that the small church of the latter was the present Chapel of St. Helena, which, in all essential particulars, is a Byzantine building.
1
According to Tobler, this mosque is called Abd es Sámid, Topog., 609.8. The 'doorway' to which Mary the Egyptian came (15) was east of the place of 'the Invention of the Cross.' According to Sæwulf, the picture of the Virgin, before which Mary prayed, was on the western wall of the Chapel of St. Mary, attached to the northern side of the Rotunda, and the doorway must therefore have been the northern one.1 At a later period the tradition went round to a door on the west of the church that appears to have been the door which led directly to the triforium.2 The place is now pointed out at the south door.
DESCRIPTION OF THE CHURCH OF THE HOLY SEPULCHRE BY SÆWULF, 1102 A.D.
'The first place to visit is the Church of the Holy Sepulchre, which is called the "Martyrium," not only on account of the arrangement of the streets, but because it is of greater renown than all other churches… In the middle of this church is the Sepulchre of the Lord, surrounded by a very strong wall, and covered over, lest rain should fall upon the Holy Sepulchre, for the church above is open to the sky In the court of the Church of the Lord's Sepulchre some very holy places are to be seen, namely, the prison in which, according to the testimony of the Assyrians, our Lord Jesus Christ was confined after He was betrayed; then, a little above,3 is the place where the holy cross and the other crosses were found, and where a large church was afterwards built in honour of Queen Helena, but which has since been utterly destroyed by the Pagans; below (i.e., to the west), but not far from the prison, is the marble column to which Jesus Christ our Lord was bound in the prætorium, and scourged with most cruel stripes. Near at hand is the spot where our Lord was
1
Edrisi ca!ls this door the 'door of St. Mary.2
The various authorities for this position of the door are given by Tobler, Golgotha, 135.3
That is, a little 'beyond' or 'to the east of;' Sæwulf uses 'paulo superius' here in the sense I have supposed Daniel to have used the Russian word for 'above;' p. 95.
99 APPENDIX II.
stripped of His garments by the soldiers; and next the place where He was clad in a purple robe by the soldiers and crowned with the crown of thorns, and, casting lots they divided His garments.
'Next we ascend Mount Calvary, where the patriarch Abraham, having raised an altar, would have sacrificed his own son at the command of God; there the Son of God whom he prefigured, was afterwards offered up as a sacrifice to God the Father for the redemption of the world. The rock of that mountain bears witness to the Lord's Passion; it is much cracked near the cavity in which the Lord s cross was fixed, because it could not bear the death of its Maker without splitting, as we read in the Passion, "and the rocks rent."1 Below is the place which is called Golgotha, where Adam is said to have been raised from the dead… Near the place of Calvary is the Church of St Mary, on the spot where the Lord's body, having been taken down from the cross, was anointed and wrapped in a linen cloth or shroud before it was buried.
'At the head of the Church of the Holy Sepulchre, in the wall outside, not far from the place of Calvary, is the spot which is called Compas, where Jesus Christ our Lord indicated with His own hand, and measured, the centre of the world, as the Psalmist bears witness, "For God is my King of old, working salvation in the midst of the earth."2 But some say that in that place the Lord Jesus Christ first appeared to Mary Magdalene when she sought Him weeping, and thought he had been the gardener, as is related in the Gospe . These most holy oratories are situated in the court of the Lord's Sepulchre, on the east side. But two most beautiful chapels in honour of St Mary and St. John3 are attached to the sides of the church itself, one on either side, as these witnesses of the Lord's Passion stood one on either hand of Him (when on the cross). On the west wall of the Chapel of St. Mary, on the
1
Matt. xxvii. 51.2
Ps. 1xxiv. 12.3
The words in italics are omitted in the French translation. 7–2100 APPENIDIX II.
Outside, is the picture of the Lord's mother, which, by speaking through the Holy Ghost, marvellously comforted Mary the Egyptian... as we read in her life.
'On the other side of the Church of St. John is the fine Monastery of the Holy Trinity, in which is the place of the baptistery; the Chapel of St. James the Apostle, who first filled the Pontifical chair at Jerusalem, adjoins the monastery. These are all so built and arranged that anyone standing in the farthest church can clearly see all the five churches from door to door.
'Without the gate of the Church of the Holy Sepulchre, to the south, is the Church of St. Mary, which is called Latina, because the monks there perform divine service in Latin; and the Assyrians say that the blessed mother of God stood, during the crucifixion of her Son, our Lord, on the spot now occupied by the altar of this church. Adjoining this church is another Church of St. Mary, which is called the Little, where nuns devoutly serve the Virgin and her Son. Near this is the hospital where there is the celebrated monastery founded in honour of St. John the Baptist.'
JOHN OF WIRZBURG. CH. XII.
THE CHAPEL1 (monumentum) OF THE SEPULCHRE OF THE LORD; THE ALTAR OF THE HOLY SEPULCHRE; THE: INSCRIPTIONS; THE NEW CHURCH; THE CHOIR2; THE ALTAR OF THE: RESURRECTION; THE PROCESSION.
The chapel, in which the Lord's Sepulchre is contained, is almost round in form; and it is decorated on the inside with mosaic work. It is entered from the east through a small door, in front of which there is an almost square covered area with two doors. By one of these doors persons entering the Chapel of the Sepulchre are admitted,
1
John of Wirzburg always applies the word monumentum to the chapel or edicula which contains the Sepulchre.2
The 'chorus Dominorum' is the choir of the church added by the Crusaders.
101 APPENDIX II.
by the other those leaving it are passed out. In that covered area also the guardians of the Sepulchre reside. And it has a third little door towards (opposite) the choir. Outside the chapel, and attached to the west side, that is, at the head of the Sepulchre, there is an altar with a certain square superstructure, the three walls of which are of network beautifully made of iron,1 and the altar is called the 'Altar of the Holy Sepulchre.' This chapel has, above it, a pretty large sort of 'ciborium,'2 which is round, and has its upper surface covered with silver; it is raised upwards towards that wide opening to the air, high above, in that larger building.3 This building is circular, like a rotunda; it is pretty wide round the chapel, and the enclosing wall is continuous,4 largely painted and ornamented with various figures of the saints, and lighted by a number of lamps. In the narrower circuit of the same larger building, eight round marble columns, and the same number of square pillars, externally decorated with the same number of square marble tablets, and arranged in a circle, support a higher mass5 under the roof, which, as we have said, is open in the middle... We have said that the columns, to the number mentioned, are arranged in a circle; but at the east end alone their arrangement and number are changed on account of the addition of the new church, to which one passes from that point. And that new and recently added building contains a pretty wide choir (chorus Dominorum), and a pretty long sanctuary,6 containing a high altar consecrated in honour of the Anastasis, that is, of the holy resur-
1
The walls were apparently formed by an iron grille, like that which now surrounds the Sakhrah in the 'Dome of the Rock.'2
'Ciborium' is an arched covering, supported by four pillars, above an altar; the description applies very well to the little cupola supported by columns, which is shown, above the Sepulchre, in the drawing of Bernardus (1609 A D.).3
The meaning is that the upper portion of the chapel rose up towards the opening left in the roof of the Rotunda.4
That is, the wall of the vaulted side-aisle which encircled the Rotunda.5
The clerestory.rection, as is also shown by a mosaic picture placed above it. For there is contained in the picture a figure of Christ rising from the dead, having broken the bars of hell, and dragging thence our old father Adam.1 Beyond this sanctuary of the altar, and within the circuit of the wall of enclosure, there is a pretty wide space, suitable for a procession,2 round this new building, as well as round the old building of the chapel already mentioned.
1
The 'Exaltation of Adam,' apparently copied from the mosaic on the eastern apse of the Rotunda which was destroyed by the Crusaders.2
The space alluded to is that afforded by the aisle which surrounded the presbytery and apse, and communicated on each side with the transepts and so with the floor of the Rotunda. The procession-path described above has come down to us almost unaltered.APPENDIX III.
THE 'DOME OF THE ROCK.'
DANIEL'S description of the 'Dome of the Rock' should be compared with that given below by Sæwulf, who also visited the building before it was transformed into a Latin Church:
'We descend from our Lord's Sepulchre, about the distance of two arbalist-shots, to the Temple of the Lord which is to the east of the Holy Sepulchre, the court of which is of great length and breadth, having many gates; but the principal gate, which is in front of the Temple, is called Beautiful, on account of its elaborate workmanship and variety of colours, and is the spot where Peter healed Claudius The place where Solomon built the Temple was called anciently Bethel; whither Jacob repaired by God's command, and where he dwelt and saw the ladder whose summit touched heaven, and the angels ascending and descending, and said, " Truly this place is holy," as we read in Genesis. There he raised a stone as a memorial, and constructed an altar, and poured oil upon it: and in the same place afterwards, by God's will, Solomon built a Temple to the Lord In the middle of which Temple is seen a high and large rock, hollowed beneath, in which was the Holy of Holies. In this place Solomon placed the Ark of the Covenant, having the manna, and the rod of Aaron which flourished and budded there and produced almonds, and the two Tables of the Testament. Here our Lord Jesus Christ, wearied with the insolence of the Jews, was accustomed to repose; here was the place of con-
103 APPENDIX III.
fession, where His disciples confessed themselves to Him; here the angel Gabriel appeared to Zacharias, saying, "Thou shalt receive a child in thy old age;" here Zacharias, the son of Barachias, was slain between the temple and the altar; here the child Jesus was circumcised on the eighth day, and named Jesus, which is interpreted Saviour; here the Lord Jesus was offered by His parents, with the Virgin Mary, on the day of her purification, and received by the aged Simeon; here also, when Jesus was twelve years old, He was found sitting in the midst of the doctors… here afterwards He cast out the oxen, and sheep and pigeons, saying, "My house shall be a house of prayer ;" and here He said to the Jews, "Destroy this temple, and in three days I will raise it up." There still are seen in the rock the footsteps of our Lord… Thither the woman taken in adultery was brought before Jesus by the Jews... There is the gate of the city on the eastern side of the Temple, which is called the Golden, where Joachim, the father of the blessed Mary, by order of the angel of the Lord, met his wile Anne. By the same gate the Lord Jesus, coming from Bethany on the day of olives, sitting on an ass entered the city of Jerusalem By this gate the Emperor Heraclius entered Jerusalem when he returned victorious from Persia, with the cross of our Lord... In the court of the Temple of the Lord, to the south, is the Temple of Solomon, of wonderful magnitude, on the east side of which is an oratory containing the cradle of Christ, and His bath, and the bed of the Virgio Mary, according to the testimony of the Assyrians.'1
1 From Early Travels in Palestine, 39-41..
APPENDIX IV.
STORAX.
'THE styrax is found here (near Selge) in great abundance, a tree not large but straight in its growth. Javelins, similar to those of the corner tree, are made of the wood of this tree. There is bred in the trunk of the styrax tree a worm which eats through the timber to the surface, and throws out raspings like bran, or saw-dust, a heap of which is collected at the root. Afterwards a liquid distils which readily concretes into a mass like gum. A part of this liquid descends upon and mixes with the raspings at the root of the tree, and with earth; a portion of it acquires consistence on the surface of the mass, and remains pure. That portion which flows along the surface of the trunk of the tree and concretes, is also pure. A mixture is made of the impure part, which is a combination of wood-dust and earth; this has more odour than the pure styrax, but is inferior to it in its other properties. This is not commonly known. It is used for incense in large quantities by superstitious worshippers of the gods.'–Strabo xii. 7, § 3. (Hamilton and Falconer's translation in Bohn's series.)
APPENDIX V.
ABSTRACT OF THE DESCRIPTION OF THE CEREMONY OF THE DESCENT OF THE HOLY LIGHT BY FULCHER DE CHARTRES, 1101 A.D., IN 'GESTA DEI PER FRANCOS,' P. 407.
ON Holy Saturday, each year, when the Holy Light descends mysteriously upon the Sepulchre of our Lord, and manifests the Divine power by kindling the lamps that hang there, it is customary for those in the church to pass the day in watching, and in humble prayer to God, that He in His mercy might send down the Light. The whole church is then filled with an innumerable crowd waiting for the Divine act of grace.
About the third hour of the day the patriarch directed the clergy to commence the service for the day. The lessons were then read alternately,–by the Latins first in Latin, and afterwards by the Greeks, in Greek. The service was continued in this manner until about the ninth hour, when one of the Greeks, standing at an appointed place in the church, began, according to ancient custom, to cry 'Kyrie Eleison' at the top of his voice and all those present joined in the chant. Fulcher, who was much affected by the scene, looked everywhere, but in vain, for the appearance of the light. By the time the Greeks and all assisting at the ceremony had repeated the Kyrie Eleison three times, the service, which the clergy had never ceased performing, was almost at an end, and the devout crowd looked eagerly for the Holy Light, which usually appeared at the ninth hour. A little later the Kyrie Eleison having again been
107 APPENDIX V.
chanted, and the Holy Light not yet appearing, a deep silence fell upon all whilst the clergy kept on reading the lessons and the service for the day. Then, the ninth hour of the day being well passed, the patriarch, having for the third time called out 'Kyrie Eleison' in a solemn tone, took the keys of the Holy Sepulchre, and, opening the door, went in; finding, however, that the light for which we had waited had not appeared, he prostrated himself in tears before the Holy Sepulchre, and besought the Almighty to hear the prayers of his people and send them the Holy Light as on previous occasions. 'We for our part recommenced chanting the Kyrie Eleison, and renewed our prayers to the Most High, hoping that the patriarch, when he emerged from the Holy Sepulchre, would bring us the light from God which he had found there. When, however, his fervent prayer and supplications were prolonged, and when with downcast face he at last came out of the Sepulchre with out having obtained the grace he sought, a painful feeling of despair took possession of everyone present.'
Fulcher and one of the patriarch's chaplains ascended Calvary to see if the light were coming, but were unsuccessful; cries of 'Kyrie Eleison' again filled the air, and prayers were uttered with increasing fervour but without effect; and as evening approached the patriarch ordered everyone to leave the church, that it might remain empty during the night. At early dawn on Easter Day those who waited for the mercy of God crowded to the church, and the patriarch entered the Holy Sepulchre to see if the light had appeared; not finding it; he came cut much depressed, but everyone determined to continue in prayer and supplication. The Latin clergy, with the King and his suite, and most of the people, went in procession, barefooted, to the 'Temple of the Lord,' where God promised Solomon to listen to his prayers, and there they prayed the Almighty, to send the Holy Light. Whilst the Latins thus prayed in the 'Temple of the Lord,' the Greeks and Syrians who
108 APPENDIX V.
remained in the church of the Holy Sepulchre went in procession round the tomb, offering up prayers to God, and in their despair cutting their faces, and tearing out their hair with loud lamentation. As the Latins were returning the patriarch was informed that the long expected light had appeared in one of the lamps in the Holy Sepulchre, and that those nearest could see its ruddy colour; on hearing this he at once quickened his steps, and opening the door of the Sepulchre with the key that he held in his hand, he at once saw the long desired light shining in the lamp. In his joy he humbly prostrated himself before the Holy Sepulchre and gave thanks to God; he then lighted a taper and came out to show everyone the Holy Light, upon which those who were present, with joy in their hearts and tears in their eyes, cried out 'Kyrie Eleison.' After Holy Mass, at which the King assisted, wearing, according to royal custom, the crown upon his head, Baldwin gave a grand banquet in the 'Temple of Solomon.' Whilst the banquet was in progress it was announced that the Holy Light had again appeared in two of the lamps suspended in the Holy Sepulchre, and the King with his guests returned to the church to see the new miracle.