both in its length and breadth, and of immense altitude. The roof was covered with lead; the interior overlaid with variegated marbles; the ceiling decorated with carved work; and the whole glittered in every part with burnished gold. The entrance was from the East, where were three gates; before which twelve columns, after the number of the apostles, formed a semicircle in front of the whole building.—It was this large church to which the name of the Martyrion was strictly applied, as standing over the place of the Saviour's Passion. The chapel over the Sepulchre was called the Anastasis or Resurrection.2 But both these names seem also to have often been applied indiscriminately to the whole structure and to its various parts.

The high example of Helena, the supposed discovery of the sacred places, and the erection of all these splendid churches, conspired to draw, in a still greater degree, the attention and the longings of the Christian world towards Jerusalem. Pilgrimages were now multiplied, as the dangers and difficulties were diminished; and one of the most important documents of the age, is the Itinerary of a palmer from Bourdeaux in A. D. 333.4 The dedication of the church of the

ry. Hence the expression "Mount Calvary" has been adopted almost without question into every language of Christendom. Yet in the New Testament there is no hint that Golgotha was in any sense a hillock; Matt. xxvii. 33. Mark xv. 22. Luke xxiii. 33. John xix. 17. Neither Eusebius, nor Cyrill, (except as made to say so by the Latin translator,) nor Jerome, nor the historians of the 4th and 5th centuries, speak of it as a mount. Yet the expression must have early become current, perhaps among the pilgrims; for the Itiner. Hieros. speaks of it as "monticulus Golgotha." Rufinus has the expression

"Golgothana rupes," Hist. Ecc. IX. 6. Antoninus and Adamnanus make no allusion to a mount; but Bernhard again has "Mons Calvariae." At that time the usage appears to have become fixed; and is found in all later pilgrims and writers.

1) Cyrill Hieros. Cat. XIV. 6. ed. Touttée. Compare Euseb. de Laud. Const. c. 9, sub fine.

2) The Arabic name of the present church is still el-Kiyâmeh, the Resurrection.

3) Tillemont Mémoires, etc. Tom. VII. p. 11.

4) Itiner. Hieros. seu Burdigalense.

Holy Sepulchre in A. D. 335, was afterwards celebrated annually by a festival, which continued for a week, and was resorted to by multitudes from all parts of the world. Towards the middle of the same century, Hilarion first introduced the monastic life from Egypt into Palestine and Syria;2 which, finding there a congenial soil, at once took deep root, and spread itself rapidly abroad throughout the land.

The Jews, as we have seen,3 in the age of Constantine, were again permitted to approach Jerusalem, and apparently to dwell once more upon their native soil. They had never been driven out from Galilee; and under the reign of his successor Constantius, they formed the chief population of Diocaesarea (Sepphoris) and other towns; and felt themselves in sufficient strength to take up arms in rebellion against the Romans. But they were soon subdued; and in A. D. 339, this city was levelled to the ground. The emperor Julian, in abandoning Christianity, endeavoured as a matter of policy to win the confidence of the Jews. He showed them favour; granted them privileges; and gave them permission to return to Jerusalem, and rebuild their sacred temple. They accordingly began to lay the foundations about A. D. 362; but the attempt, according to contemporary writers, was rendered abortive by supernatural hindrances.5-Under the successors of Julian, the edicts would seem to have been renewed, which prohibited the Jews from

1) Sozomen II. 26.

2) Hieron. Vita Hilar. Sozom. III. 14. Tillemont Mém. Tom. VII. p. 565. Neander Kirchengeschichte II. ii. p. 503.

3) See above, p. 11.

4) Socrates H. E. II. 33. Theophan. Chronogr. p. 33, Paris. See Reland Pal. p. 1000. For the Jews in Galilee, see in Sec. XV, under Tiberias.

5) Ammian. Marcell. XXIII. 1, "metuendi globi flammarum prope fundamenta crebris assultibus erumpentes, fecere locum exustis aliquoties operibus inaccessum; hocque modo, elemento destinatius repellente, cessavit inceptum." Socr. H. E. III. 20. Sozom. V. 22. Tillemont Mémoires, etc. VII. p. 409, seq.

residing in Jerusalem; for Jerome relates, that in his day they were still forbidden to enter the city, except once a year, to wail over the temple.' Thus they continued to struggle on for a residence in the land and city of their fathers; objects of contumely and oppression on every side, and with little change in their general situation; until at length the Muhammedan conquest gave them the opportunity of acquiring larger privileges, both in Jerusalem and throughout Palestine.

In the latter part of the fourth century, A. D. 384, Jerome, the celebrated father, took up his residence in Palestine, where he remained as a monk in the convent at Bethlehem until his death in A. D. 420. At this time monasteries and communities of anchorites (laurae) were numerous;2 and the whole of Palestine swarmed with monks and hermits. Jerome speaks expressly of "the great multitude of brethren and the bands of monks," who dwelt in and around Jerusalem. Even Paula, a noble Roman matron, the friend of Jerome, first made a pilgrimage to the holy places, and then retired to Bethlehem; where she erected four monasteries, one for monks and three for nuns. Nor was the throng of strangers and pilgrims, who came from every quarter of the globe to visit the holy places and adore the cross, less remarkable. The same father relates that devotees "streamed to Jerusalem from every part of the world; so that the city was crowded with persons of both sexes and of every

1) Hieron. Comm. in Zephan. i. 15, "usque ad praesentem diem perfidi coloni (Judaei) . . . excepto planctu prohibentur ingredi Jerusalem." Then follows the passage quoted above, Vol. I. p. 351, Note.

2) A community of anchorites, dwelling near each other in separate cells, was called Lauga, laura,

i. e. a street, village. See Neander K. G. II. ii. p. 504. Bolland in Acta Sanctor. Jan. Tom. II. p. 298.

3) "Tantam fratrum multitudinem et monachorum choros ;" Ep. XXXVIII, ad Pammach. Tom. IV. ii. p. 308. ed. Mart.

4) Hieron. Ep. LXXXVI. ad Eustoch. Epitaph. Paulae.

class." From Gaul, Britain, Persia, India, Ethiopia, Egypt, and the whole East, princes and nobles thronged to the Holy City; believing themselves to have less of religion, less of science, and not to have attained the highest point of virtue, unless they had paid their adorations to the Saviour in the very places, where the Gospel first shone forth in splendour from the cross. Nor did the pilgrims limit their holy veneration to Palestine. Egypt was equally thronged; and many also travelled into Arabia, the supposed country of Job, to visit the dunghill and kiss the ground, on which the man of God had suffered with such patience.3 Indeed, after the fourth and fifth centuries, there are comparatively few of the more distinguished Saints of the Calendar, among whose merits one or more pilgrimages to the Holy Sepulchre are not enumerated.1

In such a state of things, it cannot be a matter of wonder, that the end should often be forgotten in the means; that a pilgrimage to Jerusalem, instead of being resorted to merely as a means of elevating and purifying the religious feelings, and quickening the flame of devotion, should come to be regarded as having in itself a sanctifying and saving power; and so the mere performance of the outward act, be substituted for the inward principle and feelings. That such was actu

1) "De toto huc orbe concurritur. Plena est civitas universi generis hominum; et tanta utriusque sexus constipatio, etc." Ep. XLIX, ad Paulin. Tom. IV. P. II. p. 565. ed. Mart. So Chrysost. in Ρε. 109. § 6, ἡ οἰκουμένη συντρέχει.

2) See the Epistle under the name of Paula and Eustochium, Hieron. Opp. Tom. IV. P. II. pp. 550, 551.

3) So Chrysost. Homil. V. de Stutuis § 1. Tom. II. p. 59, Пoλhoì νῦν μακράν τινα καὶ διαπόντιον ἀποδημίαν στέλλονται ἀπὸ τῶν πε

ράτων τῆς γῆς εἰς τὴν ̓Αραβίαν τρέχοντες, ἵνα τὴν κοπρίαν ἐκείνην ἴδωσι, καὶ θεασάμεναι καταφιλή σωσι τὴν γῆν.

4) See the Indices to the many volumes of the Acta Sanctorum of Bolland, art. Peregrinatio, etc. Some of these holy men made no less than three pilgrimages to the Promised Land. So St. Cadocus bishop of Beneventum, and Theodosius bishop of Anastasiople, in the sixth century; Acta Sanctor. Jan. Tom. I. p. 604. April. T. III. p. 32, seq.

ally the case, is obvious from the language of Jerome and other fathers, who strove against this tendency. The former declares, that "the places of the cross and of the resurrection of Christ can benefit only those who bear his cross, and who with Christ rise daily. From Jerusalem and from Britain, the celestial halls are equally open." And he goes on to relate of Hilarion, who spent much of his life as an anchorite in Palestine, that he only once visited Jerusalem and the sacred places. To the same effect is the language of Gregory of Nyssa ;3 who justly appeals to the corruption and licentiousness which prevailed in Jerusalem, as a proof, how little such external impressions can contribute in themselves to the purification of the heart.

The effects which would naturally follow from all these circumstances in respect to the topography of the Holy Land, have already been pointed out in the beginning of the preceding section. Almost as a matter of course, every place celebrated in the Bible was sought after by the credulous piety of monks and pilgrims, and its site definitely assigned. Whether this were done correctly, was not often with them a matter of strict inquiry. Yet, during the fourth century, there is less reason for regret and complaint in this respect, than in the succeeding ages. Eusebius had composed his Onomasticon in Greek, apparently about A. D. 330, after the sites of the holy places in Jerusalem had been determined; and this was now translated and revised by Jerome during his residence in Palestine, before the mass of foreign tradition, which afterwards spread itself abroad, had taken root or cast its darkening shadows over the land. This important Neander Kirchengeschichte, Bd. II. ii. p. 731.

1) Ep. XLIX, ad Paulin. Tom. IV. P. II. p. 564.

2) Hieron. I. c.

3) Gregor. Nyss. Epist. ad Ambrosium et Basilissam. Compare

4) See the art. Folyová, Golgotha, the site of which had already been fixed.