The
PILGRIMAGE OF ARCULFUS
De Locis Sanctis IN THE
Translated and Annotated
BY THE
REV. JAMES ROSE MACPHERSON, B. D.
LONDON:
24, Hanover Square, W.
1895
PREFACE.
NOTHING appears to be known of Arculfus, the pilgrim of whose travels
this work is a narrative, beyond the very slight notices of him contained in
the work itself and in a reference to it by the Venerable Bede in his
Ecclesiastical History. From these we learn that he was a native of France
(Gaul), and that at the time when he undertook the journey referred to he had
attained the rank of Bishop; but we have no information at all as to the see
over which he presided. It is stated by Bede that his bishopric was in France,
and, although this might be a mere supposition grounded on the references in
the record itself, we need not hesitate to accept it as being correct. His
pilgrimage to the East was undertaken about the year A.D. 670, according to the
calculation of Dr. Tobler (Société de
l'Orient Latin), and it must have occupied some time. He spent nine months
in the city of Jerusalem (possibly during that period he may have made shorter
visits to the south or the north of Palestine), and he gives us an account of
the chief places of interest to the west of the Jordan, including in the south,
Bethlehem, Hebron, Jericho, Galgal, and the Dead Sea,—and in the north, Sichem,
Mount Tabor, Nazareth, the Sea of Galilee, and the sources of the Jordan. After
extending his travels as far as Tyre and Damascus, and returning to Jerusalem,
he sailed from Joppa to Alexandria, taking forty days to accomplish the voyage.
From Egypt he passed to Crete, spending some days there, and thence to
Constantinople, where he stayed for some months—from Easter to Christmas. On
his voyage homewards he visited Sicily and proceeded to Rome. Here, however,
his good fortune ceased, as the ship in which he had hoped to reach his home
after leaving Rome was caught in a violent storm, which drove it so completely
out of its course that it was cast on one of the western points of Scotland,
and we find Arculf at length, after many dangers, at Iona, the guest of
Adamnan, the Abbot of the Monastery of Hy, who, according to Bede’s narrative,
found him to be learned in the Scriptures, and acquainted with the Holy Places,
so that he received him most willingly, and heard him more willingly; so much
so that he himself caused to be at once committed to writing whatever he
testified to be worthy of mention of all that he had seen in the Holy Places.
Adamnan, in his own narrative, represents himself as sedulously asking Arculf
to tell him his experiences, and writing them down at once, as they were
dictated, on waxed tablets, from which he afterwards compiled this work, with
such additional information as he thought it advisable to insert from the works
of other writers with which he was acquainted, and with the omission of a good
deal of matter which was already sufficiently well-known from those other
works. Arculf had, in part of his travel, been accompanied by a Burgundian
monk, whom he calls Peter, who acted as his guide, and of whose haste he at
times complains. Peter, according to one MS. (Codex Caduinensis), had been for
a long time in exile for the Lord's sake: He was well acquainted with the Holy
Places in Palestine, and he is represented as living in a solitary place, which
he was apparently desirous of returning to more hurriedly than accorded with
the wishes of his companion.
It would be out of place to enter here on any general details as to the
life and position of Adamnan, who is the actual writer of this work. A native
of Ireland (probably of Donegal), where he was born in 624, belonging to a
noble family, he is first known to us as entering the brotherhood of Iona,
probably during the abbacy of Seghine, fifth abbot, 623-652. Here, during
several years, he so commended himself to his brethren by his character and his
learning, that on the death of Failbhe, eighth abbot, in 679, he was elected
his successor. He had at some time or other, whether in Ireland or in Iona,
been brought in contact with Aldfrid, the exiled prince of Northumbria, who is
spoken of in the Irish legends as the ‘alumnus’ of Adamnan. Whatever this
relationship may have actually been, it led Adamnan, on the restoration of
Aldfrid in 685, to undertake an embassy to his court, with a view (apparently)
to plead the cause of some Irish captives. It is in his account of this visit
to Aldfrid that the Venerable Bede introduces his reference to this work: “This
same man wrote a book about the Holy Places, which is most useful to many
readers; its real author, by instruction and by dictation, was Arculfus, a
French Bishop (Galliarum Episcopus), who for the sake of the Holy Places had
gone to Jerusalem, and having passed over all the Land of Promise, visited also
Damascus, Constantinople, Alexandria, and many islands of the sea; and as he
was returning to his native land by sea, he was carried by the violence of a
tempest to the western shores of Britain: and after many [dangers], he came to
that servant of Christ, who has been mentioned, Adamnan, who found him to be
learned in the Scriptures, and acquainted with the Holy Places, so that he
received him most willingly, and heard him more willingly; so much so that he
himself caused to be at once committed to writing whatever he testified to be
worthy of mention of all that he had seen in the Holy Places. And he made a
work, as I have said, which is of much use, and specially so to those who are
so far distant from those places in which the patriarchs and the apostles lived
that they can learn as to them only what they can inform themselves about by
reading. Now, Adamnan brought this book to King Aldfrid, and by his liberality it
was read by men of humbler station. The writer also was himself presented by
him with many gifts, and sent back to his country”. The presentation of the
work to Aldfrid is postponed by Dr. Reeves to a second journey made by Adamnan
in 688, when he stayed for some time in Northumbria.
The work, De Locis Sanctis,
thus written by Adamnan, is divided into three books; the first two of which
are of about the same length, the third much shorter. The First Book opens with
a description of the city of Jerusalem, and proceeds to describe the Church of
the Holy Sepulchre, and the neighbouring buildings, the description being of
the greatest importance, as showing the actual position (at least, as
understood by the writer) at a period separated from that of Antoninus Martyr,
the next preceding pilgrim whose narrative is in our possession, by the Persian
invasion under Chosroes II, when the city was all but ruined, and by that of
the Arabs under the Caliph Omar. It has not been found to be practicable to
insert in this volume a satisfactory note on these details as recorded from
Arculf’s account, but this will follow later. The narrative is interrupted by a
long, and to the modern mind most useless, chapter as to the napkin that covered
the head of the Lord in the sepulchre, and it is followed in this book by an
account of the sites in the Valley of Jehoshaphat, the Mount of Olives, and
Bethany. The Second Book opens with Southern Palestine, represented by
Bethlehem and Hebron, with the places of interest in their neighbourhood; it
then brings us again northward to Jericho, the Dead Sea, and the different Holy
Places on and near the Jordan; thence it passes somewhat erratically over
Shechem, Mount Tabor, Nazareth, the Sea of Galilee, the sources of the Jordan,
and closes with allusions to Damascus and Tyre, and a longer description of
Alexandria, with its harbour. The Third Book describes Constantinople, relates
some marvellous incidents in connection with St. George the Confessor, and,
after a reference to Mount Vulcan, closes with an Epilogue.
The work appears to have attained very considerable acceptance over
Europe. Disfigured as it is to our minds, no less by the insertion of much that
is now regarded as simply rubbish, than by the omission of so much that we
should have greatly welcomed, the numerous copies of it scattered over the
Continent show the esteem in which it was held. The Venerable Bede prepared an
abbreviation of it, which is also translated in this volume, and of which he
inserted some portions in his history. In addition to the MSS. used by Dr.
Tobler for his edition of the work, copies are found at the monastery of S.
Germanus a Pratis (eighth century, probably the Corbey MS. used by Mabillon for
his edition), at Berne (tenth century), at Rheinau (eleventh century), and at
Salzburg (ninth or tenth century). The first printed edition was published by
Gretser, at Ingoldstadt, in 1619, from a MS. sent to him by Father Rosweyd “ex
intima Holandia”. The text was again published, at Venice, in 1734, from better
manuscripts, by Mabillon.
A certain special interest would attach to this work, as the undoubted
composition of a prior of the Scotic monastery of Iona, and some information
might be gathered from it as to the exact belief of the Celtic Church on
certain questions, were it not that Adamnan labours under the disadvantage for
this purpose of having so strenuously endeavoured to introduce the Roman usages
into that Church. The tract must have been written before the second visit to
King Aldfrid, during which his discussions with Ceolfrid, Abbot of Jarrow, as
to Easter and the tonsure, resulted in his adoption of the Roman usage; but it seems
scarcely possible to use it in this connection, although one who has studied
the question closely might be able to make some interesting deductions as to
the customs of the Celtic Church.
Dr. Reeves, the editor of Adamnan’s other work, The Life of St. Columba (published for the Irish Archaeological and
Celtic Society, Dublin, 1857; republished, with a translation, in the series of The Historians of Scotland,
Edinburgh, Edmonston and Douglas, 1874; the references are to the former
edition), says that “Of Adamnan’s two Latin works, the tract De Locis Sanctis is the better written
and more flowing; but it bears a striking resemblance to the other in many
particulars of style, and the use of peculiar words and phrases”. As to the
latter, one has only, after studying the Latin text of the present work, to
turn to the Glossary provided by Dr. Reeves, in order to realize how similar
the vocabulary of the two works is. [I have to express my indebtedness to this
Glossary for aid in one or two cases, such as the peculiar use of “pyramis”].
But if this work is really the better written and more flowing of the two, one
may express one's condolence with Dr. Reeves in the difficulty of the task he
undertook, for even in this tract there are several passages in which the
author's meaning is scarcely distinguishable, and where all one can do is to
make what seems to be the best guess at the translation. This has been
specially the case in the chapter dealing with Alexandria; and a very
distinguished friend, whose assistance was asked as to another passage, p. 37,
characterizes the connection of the words as passing all human comprehension.
Among the marked peculiarities that one at once recognises with Dr. Reeves, are
“the liberal employment of diminutives, so characteristic of Irish composition,
used without any grammatical force, and commutable, in the same chapters, with
their primitives; the use of frequentatives and intensitives; the occasional
use of Greek or Greco-Latin words; above all, the artificial, and often
unnatural, interweaving of his words in long sentences, and the oft-recurring
ablative absolute in awkward position”.
Reference has been made already to the abbreviation of Adamnan’s
narrative made by the Venerable Bede, and a translation of this work is also
included in this volume. Nothing need be said as to its author, and it is
useless to ask whether there can have been any connection at all between him
and Adamnan. He professes to have done nothing more than 'follow trustworthy
histories, and especially that of Arculf, a Bishop of Gaul'. He has not in any
way felt bound to follow the order of the former work, but has at times shown
considerable ingenuity in passing from page to page. He traverses practically
the whole range of that narrative, but in about one-third of the space.
Bede, after referring to the work of Adamnan in the passage already
quoted, devotes two chapters of his Ecclesiastical History to extracts from
this work of his own in which he has abbreviated the longer narrative. It seems
to have been generally assumed that the extracts are from the larger work, and
Bede has used words in introducing them that certainly favour the idea and
might mislead writers; but they are taken almost word for word from the shorter
tract, and differ altogether both in form and in language from the former text.
They consist of the following passages: cap. VIII, § I, except the last
sentence; cap. II; cap. VII; cap. IX, except the last sentence. The
misapprehension as to the exact source has been shared by Dr. Reeves in both
editions of his 'Life of St. Columba,' and also in his article on 'Adamnan' in
Dr. Smith's Dictionary of Christian Biography, as well as Mr. Deedes in his
article on 'Arculf' in that Dictionary. The tract has apparently been at times
known as Libellus de Situ Jerusalem, sive
de Locis Sanctis, and is referred to only under the former part of this
title by the Bishop of Oxford, in his notice of 'Bede' in the same work, but
there is no reason for regarding this otherwise than as a mistake.
The translation has been made as literal as possible in passages where
the exact rendering was of any controversial or archaeological importance, as
in the description of sites and buildings; but in some other cases greater freedom
has been used. There has been inserted as an Appendix, at the suggestion of Sir
Charles W. Wilson, the rendering of some passages as given in Professor Willis' Holy Sepulchre. Sir Charles Wilson
has also contributed some notes of special value, besides making several
important suggestions as to the translation.
ARCULF’S NARRATIVE ABOUT THE HOLY PLACES,
WRITTEN BY ADAMNAN.
INTRODUCTION.
IN the name of the Father, of the Son, and of the Holy Spirit, I am
about to write a book concerning the Holy Places.
Arculf, a holy bishop, a Gaul by nation, well acquainted with many far
distant lands, a truthful and right worthy witness, who dwelt in the city of
Jerusalem for a space of nine months, and examined the Holy Places by daily
visits, told me, Adamnan, all that is hereafter to be written, as I sedulously
asked him to tell me his experiences, which at first I wrote down on tablets as
he dictated in a faithful and unimpeachable narrative, and now briefly inscribe
upon parchment [membranes].
Book I
I
THE SITUATION OF JERUSALEM, THE GATES OF THE CITY, THE
YEARLY MARKET,
THE SITE OF THE TEMPLE,
THE ORATORY OF THE SARACENS, THE GREAT HOUSES.
AS to the situation of Jerusalem, we shall now write a few of the
details that the sainted Arculf dictated to me, Adamnan; but what is found in
the books of others as to the position of that city, we shall pass over. In the
great circuit of its walls, Arculf counted eighty-four towers and twice three
gates, which are placed in the following order in the circuit of the city: The
Gate of David, on the west side of Mount Sion, is reckoned first; second, the
Gate of the Place of the Fuller; third, the Gate of St. Stephen; fourth, the
Gate of Benjamin; fifth, a portlet, that is a little gate, by which is the
descent by steps to the Valley of Josaphat; sixth, the Gate Thecuitis.
This then is the order round the intervals between those gates and
towers: from the above-mentioned gate of David it turns towards the northern
part of the circuit, and thence towards the east. But although six gates are
counted in the walls, yet of those the entries of three gates are more commonly
frequented; one to the west, another to the north, a third to the east; while
that part of the walls with its interposed towers, which extends from the
above-mentioned Gate of David across the northern brow of Mount Sion (which
overhangs the city from the south), as far as the face of that mountain which
looks eastwards, where the rock is precipitous, is proved to have no gates.
But this too, it seems to me, should not be passed over, which the
sainted Arculf, formerly spoken of, told us as to the honour of that city in
Christ: On the fifteenth day of the month of September yearly, an almost
countless multitude of various nations is in the habit of gathering from all
sides to Jerusalem for the purposes of commerce by mutual sale and purchase.
Whence it necessarily happens that crowds of various nations stay in that
hospitable city for some days, while the very great number of their camels and
horses and asses, not to speak of mules and oxen, for their varied baggage,
strews the streets of the city here and there with the abominations of their
excrements. the smell of which brings no ordinary nuisance to the citizens and
even makes walking difficult. Wonderful to say, on the night after the
above-mentioned day of departure ;with the various beasts of burden of the
crowds, an immense abundance of rain falls from the clouds on that city, which
washes all the abominable filths from the streets, and cleanses it from the
uncleannesses. For the very situation of Jerusalem, beginning from the northern
brow of Mount Sion, has been so disposed by its Founder, God, on a lofty
declivity, sloping down to the lower ground of the northern and eastern walls
that that over abundance of rain cannot settle at all in the streets, like
stagnant water, but rushes down, like rivers, from the higher to the lower ground
: and further this inundation of the waters of heaven, flowing through the
eastern gates, and bearing with it all the filthy abominations, enters the
Valley of Josaphat and swells the torrent of Cedron and after having thus
baptized Jerusalem, this over abundance of rain, always ceases. Hence therefore
we must in no negligent manner note in what honour this chosen and glorious
city is held in the sight of the Eternal Sire, Who does not permit it to remain
longer filthy, but because of the honour of His Only Begotten cleanses it so
quickly, since it has within the circuit of its walls the honoured sites of His
sacred Cross and Resurrection.
But in that renowned place where once the Temple had been magnificently
constructed, placed in the neighbourhood of the wall from the east, the
Saracens now frequent a four-sided house of prayer, which they have built
rudely, constructing it by raising boards and great beams on some remains of
ruins: this house can, it is said, hold three thousand men at once.
Arculf, when we asked him about the dwellings of that city, answered: “I
remember that I both saw and visited many buildings of that city, and that I
very often observed a good many great houses of stone through the whole of the
large city, surrounded by walls, formed with marvellous skill”. But all these
we must now, I think, pass over, with the exception of the structure of those
buildings which have been marvellously built in the Holy Places, those namely
of the Cross and the Resurrection as to these we asked Arculf very carefully,
especially as to the Sepulchre of the Lord and the Church constructed over it,
the form of which Arculf himself depicted for me on a tablet covered with wax.
II
THE ROUND CHURCH BUILT ABOVE THE SEPULCHRE OF THE
LORD.
And certainly this very great Church, the whole of which is of stone,
was formed of marvellous roundness in every part, rising up from the
foundations in three walls, which have one roof at a lofty elevation having a
broad pathway between each wall and the next ; there are also three altars in
three dexterously formed places of the middle wall. This round and very large
church, with the above-mentioned altars, looking one to the south, another to
the north, a third towards the west, is supported by twelve stone columns of
marvellous size. It has twice four gates, that is four entrances, through three
firmly built walls which break upon the pathways in a straight line, of which
four means of exit look to the north-east (which is also called the cecias'
wind), while the other four look to the south-east.
III.-
THE FORM OF THE SEPULCHRE ITSELF AND ITS LITTLE CABIN
In the middle of the interior of this round house is around cabin
(tugurium) cut out in one and the same rock, in which thrice three men can pray
standing; and from the head of a man of ordinary stature as he stands, up to
the arch of that small house, a foot and a half is measured upwards. The
entrance of this little cabin looks to the east, and the whole outside is
covered with choice marble, while its highest point is adorned with gold, and
supports a golden cross of no small size. In the northern part of this cabin is
the Sepulchre of the Lord, cut out in the same rock in the inside, but the
pavement of the cabin is lower than the place of the Sepulchre; for from its
pavement up to the edge of the side of the Sepulchre a measure of about three
palms is reckoned. So Arculf, who used often to visit the Sepulchre of the Lord
and measured it most accurately, told me.
Here we must refer to the difference of names between the Tomb and the
Sepulchre; for that round cabin which we have often mentioned, the Evangelists
called by another name, the Tomb: they speak of the stone rolled to its mouth,
and rolled back from its mouth, when the Lord rose. That place in the cabin is
properly called the Sepulchre, which is in the northern side of the Tomb, in
which the body of the Lord, when buried, rested, rolled in the linen cloths:
the length of which Arculf measured with his own hand and found to be seven
feet. Now this Sepulchre is not, as some think, double, having a projection
left from the solid rock, parting and separating the two legs and the two
thighs, but is wholly single, affording a bed capable of holding a man lying on
his back from his head even to his soles. It is in the manner of a cave, having
its opening at the side, and opposite the south part of the sepulchral chamber.
The low roof is artificially wrought above it. In the Sepulchre there are
further twelve lamps according to the numbers of the twelve Apostles, always
burning day and night, four of which are placed down below in the lowest part
of the sepulchral bed, while the other twice four are placed higher above its
edge on the right hand ; they shine brightly, being nourished with oil.
But it seems that this also should be noted, that the Mausoleum or
Sepulchre of the Saviour (that is, the often mentioned cabin), may rightly be
called a Grot or Cave, concerning which, that is to say, concerning our Lord
Jesus Christ being buried in it, the prophet prophesied: 'He shall dwell in a
most lofty cave of a most strong rock.' And a little after, to gladden the
Apostles, there is inserted about the Resurrection of the Lord: `Ye shall see
the King with glory.
The frontispiece shows, accordingly, the form of the above-named church
with the round little cabin placed in its centre, in the northern side of which
is the Sepulchre of the Lord, and also the forms of the other three churches
about which we shall speak below.
We have drawn these figures of the four churches according to the model
which, as has been said above, the sainted Arculf drew on a waxed tablet, not
that a likeness of them can be given in a drawing, but in order that the Tomb
of the Lord, be it in however poor a representation, may be shown placed in the
middle of the round church, and that the church more properly belonging to
this, or the one placed further off, may be made clear.
IV
THE STONE THAT WAS ROLLED TO THE MOUTH OF THE TOMB,
WHICH THE ANGEL OF THE LORD,
DESCENDING FROM HEAVEN AFTER HIS RESURRECTION, ROLLED
BACK;
THE CHAPEL, AND THE SEPULCHRE.
But among these things, it seems that one ought to tell briefly about
the stone, mentioned above, which was rolled to the mouth of the Tomb of the
Lord, after the burial of the crucified Lord slain by many men: which, Arculf
relates, was broken and divided into two parts, the smaller of which, rough
hewn with toils, is seen placed as a square altar in the round church,
described above, before the mouth of that often-mentioned cabin, that is, the
Lord's Tomb; while the larger part of that stone, equally hewn around, stands
fixed in the eastern part of that church as another four-sided altar under
linen cloths.
As to the colours of that rock, in which that often mentioned chapel was
hollowed out by the tools of hewers, which has, in its northern side, the
Sepulchre of the Lord cut out of one and the same rock in which is also the
Tomb, that is, the cabin, Arculf when questioned by me, said: That Cabin of the
Lord's Tomb is in no way ornamented on the inside, and shows even to this day
over all its surface the traces of the tools, which the hewers or excavators
used in their work: the colour of that rock both of the Tomb and of the
Sepulchre is not one, but two colours seem to have been intermingled, namely
red and white, whence also that rock appears two-coloured. But as to these
points let what has been said suffice.
V.
THE CHURCH OF ST. MARY WHICH ADJOINS THE ROUND CHURCH.
As to the buildings of the holy places, some few details must be added.
The four-sided Church of St. Mary, the mother of the Lord, is adjoined on the
right side by that round church which has been so often mentioned above, and
which is also called the Anastasis, that is the Resurrection, because it was
built on the spot of the Lord's Resurrection.
VI
THE CHURCH THAT IS BUILT ON THE SITE OF CALVARY.
Another very large church, looking eastwards, has been built on that
place which, in Hebrew, is called Golgotha, high up in which a great circular
chandelier of brass with lamps is hung by ropes, below which has been set up a
great cross of silver, fixed in the same spot where once stood fixed the wooden
Cross, on which suffered the Saviour of the human race.
In the same church a cave has been cut out in the rock below the site of
the Cross of the Lord, where sacrifice is offered on an altar for the souls of
certain specially honoured persons whose bodies are meanwhile placed lying in a
court before the gate of that Church of Golgotha, until the holy mysteries on
their behalf are finished.
VII
THE BASILICA WHICH CONSTANTINE BUILT CLOSE TO THE
ABOVE-NAMED CHURCH ON THE SPOT WHERE THE CROSS OF THE LORD,
WHICH HAD BEEN BURIED IN RUINS, WAS FOUND, WHEN AFTER
MANY CENTURIES THE EARTH WAS DUG UP.
This four-sided church, built on the site of Calvary, is adjoined on the
east by the neighbouring stone Basilica, constructed with great reverence by
King Constantine which is also called the Martyrium built, as is said, on that
spot where the Cross of the Lord, which had been hidden away under the earth,
was found with the other two crosses of the robbers, after a period of two
hundred and thirty-three years, by the permission of the Lord Himself.
VIII
THE SITE OF THE ALTAR OF ABRAHAM.
laid on it the pile of wood, and seized the drawn sword to offer in
sacrifice his own son, Isaac: where is now a wooden table of considerable size
on which the alms of the poor are offered by the people. This also the sainted
Arculf added, as I enquired of him more diligently: Between the Anastasis, that
is the round church we have often mentioned above, and the Basilica of
Constantine, lies a small square extending to the Church of Golgotha, where lamps
burn always by day and night
IX
THE RECESS SITUATED BETWEEN THE CHURCH OF CALVARY AND
THE BASILICA OF CONSTANTINE,
N WHICH ARE KEPT THE CUP OF THE LORD AND THE SPONGE
FROM WHICH,
AS HE HUNG ON THE TREE, HE DRANK VINEGAR AND WINE.
Between that Basilica of Golgotha and the Martyrium there is a recess (exedra)
in which is the Cup of the Lord, which He blessed and gave with His own hand to
the Apostles in the supper on the day before He suffered, as He and they sat at
meat with one another; the cup is of silver, holding the measure of a French
quart, and has two little handles placed on it, one on each side. In this cup
also is the sponge which those who were crucifying the Lord filled with vinegar
and, putting it on hyssop, offered to His mouth. From the same cup, as is said,
the Lord drank after His Resurrection, as He sat at meat with the apostles. The
sainted Arculf saw it and touched it with his own hand, and kissed it through
the opening of the perforated cover of the case within which it is concealed
indeed, the whole people of the city resort greatly to this cup with immense
veneration.
X
SPEAR OF THE SOLDIER WITH WHICH HE PIERCED THE SIDE OF
THE LORD.
Arculf also saw that spear of the soldier with which he smote through
the side of the Lord as He hung on the Cross. The spear is fixed in a wooden
cross in the portico of the Basilica of Constantine, its shaft being broken
into two parts: and this also the whole city of Jerusalem resorts to, kisses,
and venerates.
XI
THE NAPKIN WITH WHICH THE HEAD OF THE LORD WAS COVERED
IN THE SEPULCHRE
As to the sacred napkin which was placed upon the head of the Lord in
the Sepulchre, we learn from the narrative of the sainted Arculf, who inspected
it with his own eyes.
The whole people of Jerusalem bear witness to the truth of the narrative
we now write. For on the testimony of several faithful citizens of Jerusalem,
the sainted Arculf learned this statement which they very often repeated to him
as he listened attentively : A certain trustworthy believing Jew, immediately
after the Resurrection of the Lord, stole from His Sepulchre the sacred linen
cloth and hid it in his house for many days; but, by the favour of the Lord
Himself, it was found after the lapse of many years, and was brought to the
notice of the whole people about three years before [this statement was made to
Arculf]. That happy, faithful thief, when at the point of death, sent for his
two sons, and, showing them the Lord's napkin, which he had at first abstracted
furtively, offered it to them, saying: “My boys, the choice is now given to
you. Therefore let each of you say which he rather wishes to choose, so that I
may know without doubt to which of you, according to his own choice, I shall
bequeathe all the substance I have, and to which only this sacred napkin of the
Lord”. On hearing this, the one who wished to obtain all his sire's wealth,
received it from his father, according to a promise made to him under the will.
Marvellous to say, from that day all his riches and all his patrimony, on
account of which he sold the Lord's napkin, began to decrease, and all that he
had was lost by various misfortunes and came to nothing. While the other
blessed son of the above-named blessed thief, who chose the Lord's napkin in
preference to all his patrimony, from the day when he received it from the hand
of his dying sire, became, by the gift of God, more and more rich in earthly
substance, and was by no means deprived of heavenly treasure. And thus this
napkin of the Lord was faithfully handed down as an heirloom by the successive
heirs of this thrice blessed man to their believing sons in regular succession,
even to the fifth generation. But many years having now passed, believing heirs
of that kindred failed, after the fifth generation, and the sacred linen cloth
came into the hands of unbelieving Jews, who, while unworthy of such an office,
yet embraced it honourably and, by the gift of the Divine bounty, were greatly
enriched with very diverse riches. But an accurate narrative about the Lord's
napkin having spread among the people, the believing Jews began to contend
bravely with the unbelieving Jews about the sacred linen cloth, desiring with
all their might to obtain possession of it, and the strife that arose divided
the common people of Jerusalem into two parties, the faithful believers and the
faithless unbelievers.
Upon this, Mavias, the King of the Saracens, was appealed to by both
parties to adjudicate between them, and he said to the unbelieving Jews who
were persistently retaining the Lord's napkin; `Give the sacred linen cloth
which you have into my hand.' In obedience to the king's command, they bring it
from its casket and place it in his bosom. Receiving it with great reverence,
the king ordered a great fire to be made in the square before all the people,
and while it was burning fiercely, he rose, and going up to the fire, addressed
both.contending parties in a loud voice : `Now let Christ, the Saviour of the
world, who suffered for the human race, upon whose head this napkin, which I
now hold in my bosom, and as to which you are now contending, was placed in the
Sepulchre, judge between you by the flame of fire, so that you may know to
which of these two contending hosts this great gift may most worthily be
entrusted.'Saying this, he threw the sacred napkin of the Lord into the flames,
but the fire could in no way touch it, for, rising whole and untouched from the
fire, it began to fly on high, like a bird with out-spread wings, and looking
down from a great height on the two contending parties, placed opposite one
another as if they were two armies in battle array, it flew round in mid air
for some moments; then slowly descending, under the guidance of God, it
inclined towards the party of the Christians, who meanwhile prayed earnestly to
Christ, the judge, and finally it settled in their bosom. Raising their hands
to heaven, and bending the knee with great gladness, they give thanks to God
and receive the Lord's napkin with great honour, a gift to be venerated as sent
to them from heaven; they render praises in their hymns to Christ, who gave it,
and they cover it up in another linen cloth and put it away in a casket of the
church.
Our brother Arculf saw it one day taken out of the casket, and amid the
multitude of the people that kissed it, he himself kissed it in an assembly of
the church; it measures about eight feet in length. As to it let what has been
said suffice.
XII
ANOTHER SACRED LIVEN CLOTH WHICH, AS IS SAID, ST. MARY
THE VIRGIN, THE MOTHER OF THE LORD, WOVE.
Arculf saw also in that city of Jerusalem another linen cloth of larger
size, which, as is said, St. Mary wove, and which, on that account, is held in
great reverence in the Church and by all the people. In this linen cloth the
forms of the twelve Apostles are woven, and the likeness of the Lord Himself is
figured; one side of the linen cloth is of red colour, while the opposite side
is green.
XIII
THE LOFTY COLUMN SITUATED ON THE SPOT WHERE A DEAD
YOUNG MAN CAME TO LIFE AGAIN,
WHEN THE CROSS OF THE LORD WAS PLACED ON HIM;
AND THE MIDDLE OF THE WORLD.
We must speak briefly about a very lofty column, standing in the middle
of the city, which meets one coming from the sacred places northwards. This
column is set up on that spot where a dead young man came to life again when
the Cross of the Lord was placed on him, and marvellously in the summer
solstice at mid-day, when the sun comes to the centre of the heaven, it casts
no shadow; for when the solstice is passed, which is the 24th of June, after
three days, as the day gradually lessens, it first casts a short shadow, then a
longer one as the days pass. Thus this column, which the brightness of the sun
in the summer solstice at mid-day, as it stands in the centre of the heaven,
shining straight down from above, shines upon all round from every quarter,
proves that the city of Jerusalem is situated in the middle of the earth.
Whence also the Psalmist, prophesying on account of the sacred sites of the
Passion and the Resurrection which are contained within that Aelia, sings: “But
God, our King, before the ages has wrought salvation in the midst of the earth,
that is, in Jerusalem, which, being in the middle, is also called the navel of
the earth”.
XIV
THE CHURCH OF ST. MARY BUILT IN THE VALLEY OF JOSAPHAT,
IN WHICH IS HER TOMB.
That sedulous visitor of the Holy Places, the sainted Arculf, visited
the Church of St. Mary, in the Valley of Josaphat, which is built in two
stories, the lower of these being a round structure, under a marvellous stone
roof, with an altar in its eastern part, while on the right side of it is the
empty stone sepulchre of St. Mary, in which for a time she rested after her
burial. But how or when or by whom her sacred body was raised from that
sepulchre, or where it awaits the Resurrection, it is said that no one knows
certainly. Those who enter this lower round Church of St. Mary see inserted, on
the right of the wall, that stone above which, on the night when He was
betrayed by Judas into the hands of sinful men, the Lord prayed in the field of
Gethsemane, on bended knees, before the hour of His betrayal: and in this rock
are seen the marks of His two knees, as if they had been very deeply impressed
in the softest wax. Thus we were informed by our brother, the sainted Arculf,
the visitor of the holy places, who with his own eyes saw what we describe. In
the upper Church of St. Mary, which is also round, there are shown to be four
altars.
XV
THE TOWER OF JOSAPHAT BUILT IN THE SAME VALLEY.
In the same valley that has been mentioned above, not far from the
Church of St. Mary, is shown the Tower of Josaphat, in which his sepulchre is
seen.
XVI
THE TOMBS OF SIMEON AND JOSEPH.
This little tower is joined on the right hand by a stone house, cut out
of the rock and separated from the Mount of Olivet, within which are shown two
sepulchres cut out with iron tools, destitute of ornament. One of these is that
of Simeon, the just man, who, having embraced the little Infant, the Lord
Jesus, in the Temple in both his hands, prophesied about Him. The other is that
of Joseph, the spouse of St. Mary, and the upbringer of the Lord Jesus.
XVII
THE CAVE IN THE ROCK OF THE MOUNT OF OLIVET, ACROSS
THE VALLEY OF JOSAPHAT,
IN WHICH ARE FOUR TABLES AND TWO WELLS
In the side of the Mount of Olivet is a cave, not. far from the Church
of St. Mary, placed on the higher ground across the Valley of Josaphat, having
in it two very deep wells, one of which descends to a great depth under the
mountain, while the other is in the pavement of the cave, its immense cavity
being, as is said, directed in a straight course, descending into the depth;
these two wells are always closed. In the same cave are four stone tables, of
which the one nearest the entrance of the cave on the inside is that of our
Lord Jesus Christ, His seat beyond doubt adjoining His little table; here He
was in the habit sometimes of sitting at meat with His twelve Apostles, who at
the same time sat at the other tables in the same place. The closed mouth of
the well, referred to above as being in the pavement of the cave, is shown to
belong especially to the tables of the Apostles. The little doorway of this
cave is closed by a wooden gate, as the sainted Arculf, who so often visited
that cave of the Lord, relates.
XVIII
THE GATE OF
DAVID AND THE PLACE WHERE JUDAS ISCARIOTH HANGED HIMSELF BY A ROPE.
The Gate of David adjoins a slight rising of Mount Sion on the west.
Those going out of the city through it, leaving the Gate and Mount Sion next
their left hand, come to a stone bridge, directed for some distance in a
straight line across the valley to the south, raised on arches, close to the
middle of which, on the west side, is the spot where Judas of Iscarioth, driven
by despair, hanged himself by a rope. There is still shown here to this day a
fig-tree of large size, from the top of which, as is said, Judas hung in a
halter, as Juvencus, a versifying presbyter, has sung “From fig-tree top he
snatched a shapeless death”.
XIX
THE FORM OF THE GREAT BASILICA BUILT ON MOUNT SION,
AND THE SITUATION OF THAT MOUNTAIN.
Mention was made of Mount Sion a little above, and here a short and
succinct notice must be inserted of a great Basilica constructed there, a
drawing of which is given here
Here is shown the rock upon which Stephen, being stoned without the
city, fell asleep. Beyond the great church described above, which embraces
within its walls such holy places, there stands another memorable rock, on the
west side of that on which, as is said, Stephen was stoned. This Apostolical
Church, as is said above, was built of stone on a level surface in the higher
ground of Mount Sion.
XX
THE LITTLE FIELD CALLED IN HEBREW AKELDEMAC.
This small field, which is situated towards the southern quarter of
Mount Sion, was often visited by our Arculf ; it has a stone boundary-wall, and
in it a considerable number of pilgrims are very carefully interred, while
others are left unburied very carelessly, merely covered with rags or skins,
and so, lying on the ground, putrefy.
XXI
THE ROUGH AND ROCKY GROUND THAT EXTENDS FAR AND WIDE,
FROM JERUSALEM TO THE CITY OF SAMUEL, AND TO CESAREA OF PALESTINE TOWARDS THE
WEST.
From AElia northwards to the City of Samuel, which is called Armathem,
the ground is rocky and rough, in which, however, there are intervening spaces,
thorny valleys also lying up to the Tanitic region. Another description of
country is seen from the above-named Aelia and Mount Sion westwards extending
to Caesarea of Palestine; for though there may be at intervals some narrow,
small, rough places, yet for the most part wider downs are met with, enlivened
by olive groves scattered over them.
XXII
THE MOUNT OF OLIVET, ITS HEIGHT, AND THE CHARACTER OF
ITS SOIL.
Other kinds of trees than the vine and the olive can, as Arculf relates,
rarely be found on the Mount of Olivet, while very fine crops of corn and
barley are raised on it. For the character of that soil is shown not to be
adapted for trees, but for grass and flowers. Its height, moreover, seems to be
equal to that of Mount Sion, although Mount Sion seems small and narrow when
compared to the Mount of Olivet as regards its geometrical dimensions--namely,
breadth and length. In the middle, between these two mountains, lies the Valley
of Josaphat, of which we spoke above, stretching from north to south.
XXIII
THE PLACE OF THE ASCENSION OF THE LORD AND THE CHURCH
BUILT ON IT.
On the whole Mount of Olivet there seems to be no spot higher than that
from which the Lord is said to have ascended into the heavens, where there
stands a great round church, having in its circuit three vaulted porticoes
covered over above. The interior of the church, without roof or vault, lies
open to heaven under the open air, having in its eastern side an altar
protected under a narrow covering. So that in this way the interior has no
vault, in order that from the place where the Divine footprints are last seen,
when the Lord was carried up into heaven in a cloud, the way may be always open
and free to the eyes of those who pray towards heaven.
For when this basilica, of which I have now made slight mention, was
building, that place of the footprints of the Lord, as we find written
elsewhere, could not be enclosed under the covering with the rest of the
buildings. Whatever was applied, the unaccustomed earth, refusing to receive
anything human, cast back into the face of those who brought it. And, moreover,
the mark of the dust that was trodden by the Lord is so lasting that the
impression of the footsteps may be perceived ; and although the faith;of such
as gather daily at the spot snatches away some of what was trodden by the Lord,
yet the area perceives no loss, and the ground still retains that same
appearance of being marked by the impress of footsteps.
Further, as the sainted Arculf, who carefully visited this spot,
relates, a brass hollow cylinder of large circumference, flattened on the top,
has been placed here, its height being shown by measurement to reach one's
neck. In the centre of it is an opening of some size, through which the
;uncovered marks of the feet of the Lord are plainly and clearly seen from
above, impressed in the dust. In that cylinder there is, in the western side,
as it were, a door; so that any entering by it can easily approach the place of
the sacred dust, and through the open hole in the wheel may take up in their
outstretched hands some particles of the sacred dust.
Thus the narrative of our Arculf as to the footprints of the Lord quite
accords with the writings of others--to the effect that they could not be
covered in any way, whether by the roof of the house or by any special lower
and closer covering; so that they can always be seen by all that enter, and the
marks of the feet of the Lord can be clearly seen depicted in the dust of that
place. For these footprints of the Lord are lighted by the brightness of an
immense lamp hanging on pulleys above that cylinder in the church, and burning
day and night. Further in the western side of the round church we have
mentioned above, twice four windows have been formed high up with glazed
shutters, and in these windows there burn as many lamps placed opposite them,
within and close to them. These lamps hang in chains, and are so placed that
each lamp may hang neither higher nor lower, but may be seen, as it were, fixed
to its own window, opposite and close to which it is specially seen. The
brightness of these lamps is so great that, as their light is copiously poured
through the glass from the summit of the Mountain of Olivet, not only is the
part of the mountain nearest the round' basilica to the west illuminated, but
also the lofty path which rises by steps up to the city of Jerusalem from the
Valley of Josaphat, is clearly illuminated in a wonderful manner, even on dark
nights; while the greater part of the city that lies nearest at hand on the
opposite side is similarly illuminated by the same brightness. The effect of this
brilliant and admirable coruscation of the eight great lamps shining by night
from the holy mountain and from the site of the Lord's ascension, as Arculf
related, is to pour into the hearts of the believing onlookers a greater
eagerness of the Divine love, and to strike the mind with a certain fear along
with vast inward compunction.
This also Arculf related to me about the same round church: That on the
anniversary of the Lord's Ascension, at mid-day, after the solemnities of the
Mass have been celebrated in that basilica, a most violent tempest of wind
comes on regularly every year, so that no one can stand or sit in that church
or in the neighbouring places, but all lie prostrate in prayer with their faces
in the ground until that terrible tempest has passed.
The result of this terrific blast is that that part of the house cannot
be vaulted over; so that above the spot where the footsteps of the Lord are
impressed and are clearly shown, within the opening in the centre of the
above-named cylinder, the way always appears open to heaven. For the blast of
the above-mentioned wind destroyed, in accordance with the Divine will,
whatever materials had been gathered for preparing a vault above it, if any
human art made the attempt.
This account of this dreadful storm was given to us by the sainted
Arculf, who was himself present in that Church of Mount Olivet at the very hour
of the day of the Lord's Ascension when that fierce storm arose. A drawing of
this round church is shown below, however unworthily it may have been drawn;
while the form of the brass cylinder is also shown placed in the middle of the
church.
This also we learned from the narrative of the sainted Arculf: That in
that round church, besides the usual light of the eight lamps mentioned above
as shining within the church by night, there are usually added on the night of
the Lord's Ascension almost innumerable other lamps, which by their terrible
and admirable brightness, poured abundantly through the glass of the windows,
not only illuminate the Mount of Olivet, but make it seem to be wholly on fire;
while the whole city and the places in the neighbourhood are also lit up.
XXIV
THE SEPULCHRE OF LAZARUS AND THE CHURCH BUILT ABOVE
IT, AND THE ADJOINING MONASTERY.
Arculf, the visitor of the above-mentioned holy places, visited a little
plain at Bethany, surrounded by a great wood of olives, where there are a great
monastery and a great basilica built over the cave from which the Lord recalled
Lazarus to life after he had been dead four days.
XXV
ANOTHER CHURCH BUILT TO THE RIGHT OF BETHANY.
As to another more celebrated church built towards the southern side of
Bethany, on that spot of the Mount of Olivet where the Lord is said to have
addressed the disciples, I think that we must write briefly.
Hence we must carefully inquire what address and at what time or to what
special individuals of His disciples the Lord spoke. These three questions, if
we will open the writings of the three Evangelists, Matthew, Mark, and Luke,
will be clearly answered, for the Evangelists speak of the character of the
address in complete harmony with one another. As to the place of that meeting,
no one can have any doubt, or as to the address and the place, who will read
Matthew speaking about the Lord: `And as He sat upon the Mount of Olivet, the
disciples came to Him privately, saying, Tell us, when shall these things be?
and what shall be the sign of Thy coming and of the consummation of the age?'
(St. Matt. xxiv. 3). As to the persons who asked Him, Matthew has kept silence;
but Mark has not, and he tells us: `Peter and James and John and Andrew asked
Him privately' (St. Mark xiii. 3)--in reply to whose question He delivered the
address referred to by the three Evangelists we have mentioned above, of which
the character is shown in His words: `Take heed lest any man deceive you. For
many shall come in My name, saying, I am Christ' (St. Mark xiii. 5, 6) and the
rest that follows as to the last times and the consummation of the age, which
Matthew records at great length, down to the place where the same Evangelist clearly
shows the time of this lengthened address, as he mentions the words of the
Lord: `And it came to pass, when Jesus had finished all these sayings, He said
to His disciples, Ye know that after two days is the Passover, and the Son of
Man shall be betrayed to be crucified,' etc. (St. Matt. xxvi. 1, 2). It is thus
shown distinctly that it was on the fourth day of the week, when two days
remained to the first day of the Unleavened Bread, which is called the
Passover, that the Lord delivered the lengthened address mentioned above, in
answer to the question of the four above-named disciples. On the place where
the address was given a church was founded in its memory, which is held in
great honour.
Let it suffice to have thus far described the holy places of the city of
Jerusalem, and Mount Sion, and the Mount of Olivet, and the Valley of Josaphat,
which lies between these mountains, in accordance with the accurate narrative
of the sainted Arculf, the visitor of those places.
BOOK II
I
THE SITUATIONOF BETHLEHEM.
In the beginning of this Second Book we shall briefly write a few notes
about the situation of the city of Bethlehem, which our Saviour thought worthy
to be the place where He should be born of the Holy Virgin. This city,
according to the narrative of Arculf who visited it, is not so remarkable for
situation as for its glorious fame, which has been published throughout the
churches of all nations; it is situated on the narrow ridge of a mountain,
surrounded on all sides by valleys, the ridge of ground stretching from east to
west for about a mile; round the level plain on the top of it is a low wall
without towers, built right round the brow of that little mountain, which
overhangs the little valleys lying around on both sides, while the dwellings of
the citizens are scattered over the intervening ground within the wall, along
the longer diameter.
II
THE PLACE OF THE NATIVITY OF THE LORD, THE CHURCH OF
ST. MARY.
In the extreme eastern angle of this city is a sort of natural half
cave, the extremity of the interior of which is the Manger of the Lord, in
which His mother laid the newborn babe; while another, contiguous to the manger
we have just mentioned, is shown to such as enter, as being the traditional
site of His real nativity. The whole of this cave of the Manger of the Lord at
Bethlehem has been adorned on the inside with precious marble, in honour of the
Saviour, while in the half cave, above the stone chamber, there has been built
the Church of St. Mary, above the place where the Lord is said to have been
actually born, which is a grand structure.
III
THE ROCK SITUATED BEYOND THE WALL, UPON WHICH THE
WATER, IN WHICH HE WAS FIRST WASHED AFTER HIS BIRTH, WAS POURED.
Here I think I must briefly mention the rock lying beyond the wall, upon
which the water of the first bathing of the Lord's body after His birth, was
poured from the top of the wall out of the vessel into which it had been put.
This water of the sacred bath, poured from the wall, found a receptacle in a
rock lying below, which had been hollowed out by nature like a trench: and this
water has been constantly replenished from that day to our own time during the
course of many ages, so that the cavity is shown full of the purest water
without any loss or diminution, our Saviour miraculously bringing this about
from the day of His nativity, of which the prophet sings: `Who brought water
out of the rock; and the Apostle Paul, 'Now that Rock was Christ,' who, contrary
to nature, brought water or a stream out of the hardest rock in the desert to
console His thirsting people. Such is the power of God and the wisdom of God,
who brought out water also from that rock of Bethlehem and keeps its cavity
always full of water; this our Arculf inspected with his own eyes, and he
washed his face in it.
IV
ANOTHER CHURCH IN WHICH THE TOMB OF DAVID IS SEEN.
Arculf, when I asked him about the Sepulchre of King David, gave us this
answer: I myself inquired very carefully about the Sepulchre of King David, in
which he was buried in the earth, and visited it. It lies in the middle of the
pavement of the church, without any overlying ornament, surrounded only by a
low fences of stone, and having a lamp shining brightly placed over it.
This church is built outside the wall of the city in an adjoining
valley, which joins the Hill of Bethlehem on the north.
V
THE CHURCH WITHIN WHICH IS THE SEPULCHRE OF ST.
HIERONYMUS [JEROME].
As we inquired with like solicitude as, to the Sepulchre of St.
Hieronymus, Arculf told us. I saw the Sepulchre of Hieronymus, as to which you
inquire, which is in a church built in a valley beyond that little city, which
is conterminous with the ridge of the Hill of Bethlehem, mentioned above, and
lies to the south of it. This Sepulchre of St. Hieronymus is of similar
workmanship to the Tomb of David, and is unornamented.
VI
THE TOMBS OF THE THREE SHEPHERDS, AROUND WHOM, WHEN
THE LORD WAS BORN,
THE HEAVENLY BRIGHTNESS SHONE;
AND THEIR CHURCH.
Arculf gave us a short account of the tombs of those shepherds, around
whom, on the night of the Lord's Nativity, the heavenly brightness shone: I
visited, he said, the three tombs of those three shepherds who are buried in a
church near the Tower of Gader, which is about a mile to the east of Bethlehem,
whom, when the Lord was born, the brightness of the angelic light surrounded at
that place, that is near the Tower of the Flock ; where that church has been
built, containing the sepulchres of those shepherds.
VII
THE SEPULCHRE OF RACHEL.
The Book of Genesis relates that Rachel was buried in Ephrata, that is,
in the district of Bethlehem, and the Book
of Places relates that Rachel was
buried in that district close to the road. In answer to my questions about this
road, Arculf said: There is a royal road which leads from Aelia southwards to
Hebron, close to which, six miles from Jerusalem, is Bethlehem on the east,
while the Sepulchre of Rachel is at the end of this road on the west, that is,
on one's right hand as one goes to Hebron; it is a building of common
workmanship and without ornamentation, surrounded by a stone fence. There is
shown even at the present day the inscription with her name, which Jacob, her
husband, erected above it.
VIII
HEBRON
Hebron, which is also Mambre, was once the metropolis of the Philistines
and inhabited by giants; David reigned in it for seven years, and, as the
sainted Arculf relates, it is not now surrounded by walls. Some traces of the
city, which was long ago destroyed, appear in remnants of ruins; but it has
some poorly built villages, fields, and farmhouses, some lying within, others
without, those remains of the destroyed walls, scattered over the surface of
the plain, while a multitude of people live in those villages and farms.
IX
THE VALLEY OF MAMBRE, AND THE SEPULCHRE OF THE FOUR
PATRIARCHS.
To the east of Hebron is a field with a double cave, looking towards
Mambre, which Abraham bought from Ephron the Hittite, for a possession of a
double sepulchre.
In the valley of this field the sainted Arculf visited the site of the
Sepulchre of Arba, that is, of the four patriarchs, Abraham, and Isaac, and
Jacob, and Adam, the first man, whose feet are not, as is customary in other
parts of the world, turned towards the east in burial, but are turned to the
south, and their heads to the north. The site of these sepulchres is surrounded
by a low rectangular wall. Adam, the first created, to whom, when he sinned,
immediately after the sin was committed, God the Creator said: “Dust thou art,
and to the dust thou shalt return”, is separated somewhat from the other three,
next the northern side of the rectangular stone rampart, buried not in a stone
sepulchre cut out in the rock above ground, as other honoured men of his seed
lie, but buried in the ground, covered with earth, and himself, dust, turned
into dust, rests waiting the resurrection with all his seed. And thus in that
sepulchre is fulfilled the divine sentence uttered to him as to himself.
And after the example of the Sepulchre of the first parent, the other
three Patriarchs also rest in sleep covered with common dust, their four
Sepulchres having placed above them small monuments, cut out and hewn from
single stones, in the form of a basilica, and formed according to the measure
of the length and the breadth of each Sepulchre. The three adjoining Sepulchres
of Abraham and Isaac and Jacob are protected by three hard white stones, placed
over them, formed according to the shape of which we have now written, as has
been said above; while Adam's Sepulchre is also protected by a stone placed
over it, but of darker colour and poorer workmanship. Arculf saw also the
poorer and smaller monuments of the three women, namely Sara, and Rebecca, and
Lia, buried in the earth. The sepulchral field of those patriarchs is found to
be one furlong from the wall of that most ancient Hebron, towards the east.
This Hebron, it is said, was founded before all the cities, not only of
Palestine, but also preceded in its foundation all the cities of Egypt,
although it has now been so miserably destroyed.
Thus far let it suffice to have written as to the Sepulchres of the
Patriarchs.
X
THE HILL AND THE OAK OF MAMBRE.
A mile to the north of the Tombs that have been described above, is the
very grassy and flowery hill of Mambre, looking towards Hebron, which lies to
the south of it. This little mountain, which is called Mambre, has a level
summit, at the north side of which a great stone church has been built, in the
right side of which between the two walls of this great Basilica, the Oak of
Mambre, wonderful to relate, stands rooted in the earth; it is also called the
oak of Abraham, because under it he once hospitably received the Angels. St.
Hieronymus elsewhere relates, that this tree had existed from the beginning of
the world to the reign of the Emperor Constantine; but he did not say that it
had utterly perished, perhaps because at that time, although the whole of that
vast tree was not to be seen as it had been formerly, yet a spurious trunk
still remained rooted in the ground, protected under the roof of the church, of
the height of two men; from this wasted spurious trunk, which has been cut on
all sides by axes, small chips are carried to the different provinces of the
world, on account of the veneration and memory of that oak, under which, as has
been mentioned above, that famous and notable visit of the Angels was granted
to the patriarch Abraham. Around the church, which is built there in honour of
that place, a few dwellings of monks are shown. ut as to these, let it suffice
to have said this; let us go on to other points.
XI
THE PINE-FOREST FROM WHICH FIREWOOD IS BROUGHT TO
JERUSALEM ON CAMELS.
As we leave Hebron, we come, at a distance of three miles, to the north
of the city, and in a wide plain not far from the side of the road on the left
hand, to a hill of no great size covered with pines. From this pine forest,
wood is carried to Jerusalem on camels fur burning in fires-on camels, I say,
for, as Arculf relates, carts or waggons can rarely be found throughout all
Judaea.
XII
JERICHO.
Our sainted Arculf saw the site of the city of Jericho, which Joshua
destroyed, after crossing the Jordan, slaying its king, in the place of which
Hiel of Bethel, of the tribe of Ephraim, built another city, which our Saviour
thought fit to honour with His presence. At the time when the Romans attacked
and besieged Jerusalem, this city was taken and destroyed on account of the
perfidy of its inhabitants, In its place a third was built, which also after a
long interval of time was itself destroyed; of its ruins, as Arculf relates,
some traces are shown. Marvellous to say, even after these three successive
cities have been destroyed on the same site, there still remains only the house
of Raab the harlot, who hid the two spies, whom Joshua Ben-Nun sent across,
concealing them in flax straw in the garret. The stone walls of her house
remain, but without a roof. The whole site of the city is left without human
habitation, not even having a house of rest, and produces corn and vines.
Between the site of this destroyed city and the river Jordan are great palm
groves, throughout which are scattered spots where there are nearly countless
houses inhabited by sorry fellows of the race of Channan.
XIII
GALGAL, AND THE TWELVE STONES WHICH THE CHILDREN OF
ISRAEL,
AFTER CROSSING THE RIVER JORDAN, TOOK FROM ITS DRIED
CHANNEL.
Arculf, of whom I have spoken, saw a large Church in Galgal, built on
the spot where the children of Israel, after crossing the Jordan, encamped for
the first time in the land of Chanaan. In this church too the sainted Arculf
noted the twelve stones as to which, after the crossing of the Jordan, the Lord
spoke to Josue: Choose twelve men, one for each tribe, and command them to take
from the middle of the channel of the Jordan, where the feet of the priests
have stood, twelve very hard stones, which ye shall place on the site of your
camp, where ye shall pitch your tents this night. These, I say, Arculf saw, six
of them lying on the pavement on the right side of the church, and an equal
number on the north side, all of them unpolished and common; each of them is so
large that, as Arculf himself relates, two strong young men of this time can
scarcely raise it from the earth; while one had by some unknown accident been
broken in two parts, and has been artificially joined again by an iron clamp.
Galgal, where the above-mentioned church is built, lies to the east of the most
ancient Jericho on this side of the Jordan, in the lot of the tribe of Juda, at
the fifth milestone from Jericho; the Tabernacle was fixed here for a long
time; and in this place, as is said, the above-named church was built, in which
are the above-mentioned twelve stones; it is held in marvellous reverence and
honour by the people of that district.
XIV
THE PLACE WHERE OUR LORD WAS BAPTIZED BY JOHN.
That sacred and honoured place, where the Lord was baptized by John, is
always covered by the waters of the river Jordan, and as Arculf, who went to
the place, relates, he passed backwards and forwards to it through the river;
in that sacred place a wooden cross of great size is fixed, close to which the
water comes up to the neck of the tallest man, or, at a time of great drought,
when the waters are diminished, up to his breast; but when the river is in
flood, the whole of the cross is covered over by the additional waters. The
site of that cross, accordingly, marking the place where, as has been said
above, the Lord was baptized, is on this side of the bed of the river, and a
strong man can with a sling throw a stone from it as far as the other bank on
the Arabian side. From the site of the above-mentioned cross, a stone bridge is
carried on arches to the bank, across which men go to the cross and descend by
a slope to the bank, ascending as they return. At the edge of the river is a
small square church, built, as is said, on the spot where the garments of the
Lord were taken care of at the time when He was baptized. This is raised, so as
to be uninhabitable, on four stone vaults, standing above the waters which flow
below. It is protected above by slacked lime, and below, as has been said, is
supported by vaults and arches. This church is in the lower ground of the
valley through which the river Jordan flows; while on the higher ground,
overhanging it, a great monastery of monks is built on the brow of the opposite
hill. There is also enclosed within the same wall as the monastery, a church in
honour of St. John Baptist, built of squared stones.
XV
THE COLOUR OF THE JORDAN, AND THE DEAD SEA
The colour of the river Jordan appears from Arculf’s narrative to be
white on the surface, like milk, and as it enters the Salt Sea its colour can
easily be distinguished from that of the Dead Sea for a long distance along its
course.
In great tempests the Dead Sea casts up salt on the ground by the
dashing of its waves, and this can usually be had in abundance along its
circuit, affording a very large supply, not only to those in the vicinity but
also to far-distant nations; it is sufficiently dried by the heat of the sun.
Salt is otherwise obtained in a mountain of Sicily; for the stones of that mountain,
when turned out of the earth, prove to be naturally most salt to the taste,
this being properly called Earth Salt. Sea salt, however, is usually given a
different name from earth salt. From this the Lord is believed to have derived
His simile when He says to the Apostles in the Gospel: 'Ye are the salt of the
earth,' etc. As to this earth salt found in the mountain of Sicily, we were
told by the sainted Arculf, who spent some days in Sicily, and who proved by
sight and taste and touch that it was really the very saltest of salt.
XVI
THE DEAD SEA (continued).
He informed us also as to the salt of the Dead Sea, which he said he had
similarly made proof of by the same three senses named above; he visited also
the sea-shore of that lake we have mentioned above, the length of which,
extending to Zoar of Arabia, is 580 furlongs; the breadth in the neighbourhood
of Sodom is 150 furlongs.
XVII
THE FOUNTAINS OF THE JORDAN.
Our Arculf proceeded also to that place in the province of Phenicia,
where the Jordan seems to emerge from two neighbouring fountains at the roots
of Lebanon, one of which is called Jor and the other Dan, which, mingling
together, give rise to the compound name Jordan. But it is to be noted that the
source of the Jordan is not in Paneum, but in the district of Trachonitis, at a
distance of 120 furlongs from Caesarea Philippi, which is now Paneas, a name
taken from the mountain Paneum, which is in Trachonitis. Phiala, which is
always full of water, whence the Jordan flows through underground channels,
bubbles up also in Paneum, in two divisions, which, as has been said above, are
usually called Jor and Dan. On leaving this, after some interval, they flow
together so as to form one river, which thence directs its course for 120
furlongs, without receiving any additions as far as the city of Julias. Afterwards
it flows through the middle of the lake, called Genezar, whence, after
wandering through a considerable desert tract, it is received in the Asphaltic
Lake, and is lost in it. Thus having passed victoriously through two lakes, its
course is stayed by a third.
XVIII
THE SEA OF GALILEE.
The sainted Arculf, who has been so often mentioned, went round the
greater part of the Sea of Galilee, which is also called the Lake of Cinnereth
and the Sea of Tiberias, and which is closely surrounded by great woods. The
lake itself, the size of which almost entitles it to the name of a sea, extends
in length to 140 furlongs, and in breadth stretches over 40; its waters are
sweet and good for drinking, since they receive nothing that is thick with
marsh mud or turbid, because it is surrounded on all sides by a sandy shore,
wherefore its water is purer and better for use. Of fish, moreover, no finer
kinds, either in taste or in appearance, can be found in any other lake.
We have taken these short particulars as to the source of the Jordan and
the Lake of Cinnereth partly from the third book of the Jewish Captivity,
partly from the experience of Arculf. He relates with perfect certainty that he
went in eight days from that place where the Jordan emerges from the gorge of
the Sea of Galilee to that where it enters the Dead Sea. This most salt sea the
sainted Arculf very often gazed at from the summit of the Mount of Olivet, as
he himself narrates.
XIX
SICHEM AND THE WELL OF SAMARIA,
Arculf, the sainted priest, passed through the district of Samaria, and
came to the city of that province which is called, in Hebrew, Sichem, but is
named Sicima by Greek and Latin custom; it is also often called Sichar, however
improperly. Near that city he saw a church built beyond the wall, which is
four-armed, stretching towards the four cardinal points, like a cross, a plan
of which is drawn below. In the middle of it is the Fountain of Jacob, which is
also often called a well, looking towards its four divisions, upon which the
Saviour, wearied out with the toil of His journey, sat one day at the sixth
hour, when the woman of Samaria came to that well at midday to draw water. As
to this well, the woman, among other things, said in answer to the Lord: 'Lord,
neither hast Thou anything to draw with, and the well is deep. Arculf, who
drank water from the well, relates as to its depth: The well that I saw has a
depth of twice twenty orgyiae, that is, forty cubits. An orgyia, or cubit, is
the length from extremity to extremity of the outstretched arms.
Sichem, or Sichema, was once a priestly city and a city of refuge; it
was included in the tribe of Manasseh and in Mount Ephraim, where Joseph's
bones were buried.
XX
A LITTLE FOUNTAIN IN THE WILDERNESS
Arculf, whom we have often mentioned, saw in a desert a small clear
fountain, from which St. John Baptist is said to have drunk; it is protected by
a stone covering besmeared with lime.
XXI
THE LOCUSTS AND THE WILD HONEY.
As to the same John, the Evangelists write: `Now his food was locusts
and wild honey.' Our Arculf saw, in that desert where John dwelt, a very small
kind of locusts, the bodies of which are small and short like the finger of a
hand, and which are easily captured in the grass, as their flight is short like
the leaps of light frogs; cooked in oil, they afford food for the poor. As to
the 'wild honey,' Arculf gave us this as his experience: In that desert I saw
some trees, with broad round leaves which are of the colour of milk and have
the taste of honey; they are naturally very fragile, and those who wish to eat
them first rub them in their hands and then eat them. This wild honey is thus
found in the woods.
XXII
THE PLACE WHERE THE LORD BLESSED THE FIVE LOAVES AND
THE TWO FISHES.
Our Arculf, whom we have often mentioned, came to this place, where a
grassy and level plain has never been ploughed from the day when on it the
Saviour satisfied five thousand men with five loaves and two fishes; no
buildings are to be seen on it; Arculf saw only a few columns of stone lying at
the margin of the fountain from which they are said to have drunk on that day
when the Lord refreshed them, in their hunger, with such a refection. This
place is on this side of the Sea of Galilee, looking to the city of Tiberias
which is to the south of it.
XXIII
THE SEA OF TIBERIAS AND CAPHARNAUM.
Those who, coming down from Jerusalem, wish to reach Capharnaum,
proceed, as Arculf relates, through Tiberias in a straight course, and thence
along the Lake of Cinnereth, which is also the sea of Tiberias and the sea of
Galilee; they pass the site of the above-mentioned Blessing, at a point where
two ways meet, and proceeding along the margin of the above-mentioned lake, at
no great distance they come to Capharnaum, on the sea coast, upon the borders
of Zabulon and Nepthalim. Arculf, who observed it from a neighbouring mountain,
relates that it has no wall and is confined in a narrow space between the
mountain and the lake, extending along the sea coast for a long distance;
having the mountain on the north and the lake on the south, it stretches from
west to east.
XXIV
NAZARETH AND ITS CHURCHES.
The city of Nazareth, as Arculf who stayed in it relates, is situated on
a mountain. It is, like Capharnaum, unwalled, yet it has large houses built of
stone, and also two very large churches. One of these, in the middle of the
city, is built upon two vaults, on the spot where there once stood the house in
which our Lord the Saviour was brought up. Among the mounds below this church,
which, as has been said, is supported upon two mounds and intervening arches,
there is a very clear spring, frequented by all the citizens, who draw water
from it, and from the same spring water is raised in vessels to the church
above by means of wheels. The other church is reputed to be built on the site
of the house in which the Archangel Gabriel came and addressed the Blessed
Mary, whom he found there alone at that hour. This information as to Nazareth
we have obtained from the sainted Arculf, who stayed there two nights and as
many days, but was prevented from staying longer in it, as he was compelled to
hasten onwards by a soldier of Christ, well acquainted with sites, a Burgundian
living a solitary life, Peter by name, who thence returned circuitously to that
solitary place where he had formerly stayed.
XXV
MOUNT TABOR.
Mount Tabor is in Galilee, three miles from the Lake of Cinnereth,
marvellously round on every side, looking from its northern side over the lake
we have just named. It is very grassy and flowery, having an ample plain on its
pleasant summit, and is surrounded by a very large wood. In the middle of this
level surface is a great monastery of monks, with a large number of their
cells. For its summit is not drawn up to a narrow peak, but is spread over a
level surface of twenty-four furlongs in length, while its height is thirty furlongs.
On this higher plain are also three very celebrated churches of no small
construction, according to the number of those tabernacles of which Peter spoke
to the Lord on that holy mountain, while he rejoiced in the heavenly vision,
but yet was terrified by it, saying: `It is good that we should be here; if
Thou wilt, let us make here three tabernacles, one for Thee and one for Moses
and one for Elias. The buildings of the monasteries and the three churches
mentioned above, with the cells of the monks, are all surrounded by a stone
wall. There the sainted Arculf spent one night on the top of that holy
mountain, for Peter, the Burgundian Christian, who was his guide in those
places, would not allow him to stay in one hospice longer, but hurried him on.
It should here be noted that the name of that famous mountain ought to
be written in Greek with 0 and long w, and in Latin with the aspirate Thabor,
the letter o being long. The proper orthography of the word is found in Greek
books.
XXVI
DAMASCUS.
Damascus, according to the account of Arculf, who stayed some days in
it, is a great royal city, situated in a wide plain, surrounded by an ample
circuit of walls, and further fortified by frequent towers. Without the walls
there are a large number of olive groves round about, while four great rivers
flow through it, bringing great joy to the city. The king of the Saracens has
seized the government, and reigns in that city, and a large church has been
built there in honour of St. John Baptist. There has also been built, in that
same city, a church of unbelieving Saracens which they frequent.
XXVII
TYRE.
Our Arculf, who visited so many districts, also entered Tyre, the
metropolis of the province of Phoenicia, which in Hebrew and Syriac is called
Tsor, and which is said in Greek and Latin and barbarous histories to have had
no approach from the land. But some say that afterwards mounds were thrown up
by Nabuchodonosor, King of the Chaldeans, and that a place was prepared for
darts and battering-rams in the assault, so that the island became part of the
level plain. This city was beautiful and very noble, and it is not unworthily
rendered in Latin ‘narrow’, for the island and the city have the same
characteristic narrowness. It is situated in the land of Chanaan, where the
Chananite or Tyrophenician woman lived, who is mentioned in the Gospel.
It is to be noted that the account of the site of Tyre and the site of
Mount Thabor, given by the sainted Arculf, is in complete accordance with what
we have excerpted above from the commentaries of St. Hieronymus. Also what we
have above stated as to the site and form of Mount Thabor, according to the
narrative of the sainted Arculf, in no way differs from what St. Hieronymus
narrates as to the situation and the marvellous roundness of that mountain.
From Mount Thabor to Damascus is a seven days' journey.
XXVIII
ALEXANDRIA, AND THE RIVER NILE AND ITS CROCODILES
That great city, which was once the metropolis of Egypt, was formerly
called in Hebrew No. It is a very populous city, deriving its name of
Alexandria, a name known and famous among all nations, from its founder
Alexander, the king of Macedonia, from whom it received both the magnitude of a
city and its name. As to its situation, Arculf gave us an account, which
differs in no way from what we have learned in the course of our previous
reading.
Going down from Jerusalem and beginning his voyage at Joppa, he had a
journey of forty days to Alexandria, of which Nahum the prophet speaks briefly,
when he says: “Water round about it, whose riches are the sea, waters are its
walls”. For on the south it is surrounded by the mouths of the river Nile,
while on the north, as the outline of its position clearly shows, it is
situated upon the Nile and the sea, so that on this side and on that it is
surrounded by water. The city lies like an enclosure between Egypt and the
Great Sea, without a [natural] haven, difficult to approach from without. Its
port is more difficult than others, in form like the human body, more capacious
at the head and the roads, but narrower in the straits, in which it receives
the movements of the sea and ships, by which some aids to breathing are given
to the port. When one has escaped the narrows and mouths of the port, a stretch
of sea is spread out before one, far and wide, like the form of the rest of the
body. On the right side of the port there is a small island, on which is a very
high tower, which the Greeks and the Latins have in common called, from its
use, Pharus, because it is seen by voyagers at a great distance, in order that,
before they approach the port, they may, specially during the night, recognise
the proximity of land by the light of the flames, that they may not be deceived
by the darkness and fall upon rocks or fail to recognise the boundaries of the
entrance. Men are accordingly employed there by whom torches and other masses
of wood which have been collected are set on fire to serve as a guide to the
land, showing the narrow entrance of the straits, the bosom of the waves, and
the windings of the entrance, lest the slender keel should graze the rocks and
in the very entrance strike upon the rocks that are hidden by the waves.
Accordingly a ship ought to be somewhat deflected from the straight course, to
prevent its running into danger from striking on hidden stones. For the
approach in the port is narrower on the right side, but the port is wider on
the left. Round the island also, beams of immense size have been regularly laid
down, to prevent the foundations of the island from yielding to the constant
collision of the rising sea, and being loosened by the injury. So that the
middle channel, among rugged rocks and broken masses of earth, is beyond doubt
always unquiet, and it is dangerous for ships to enter through the roughness of
the passage.
The port extends in size over thirty furlongs, and it is quite safe even
in the greatest storms, as the abovementioned straits and the obstacle of the
island repel the waves of the sea, the bosom of the port being so defended by
them as to be removed from the reach of tempests and at peace from breakers by
which the entrance is made rough. Nor are the safety and the size of the port
undeservedly so great, since there must be borne into it whatever is needful
for the use of the whole city. For the needs of the innumerable population of
those districts give rise to much commerce for the use of the whole city, and
the district is very fruitful, and, besides abounding in all other gifts and
;trades of the earth, it supplies corn for the whole world, and other necessary
merchandise. The region is beyond doubt wanting in rain, but the irrigation of
the Nile supplies spontaneous showers, so that the fields are tempered at once
by the rain of heaven and by the fruitfulness of the hearth; and the situation
is thus convenient both for sailors and for husband men. These sail, those sow;
these are borne round on their voyages, those till the land, sowing without
need of ploughing, travelling without waggons. You see a country intersected by
watercourses, and houses throughout the land raised as it were upon walls, on
the banks of the navigable rivers, standing on the edge of each bank of the
river Nile. The river is navigable, they say, up to the city of Elephanti; a
ship is prevented from proceeding further by the cataracts, that is, flowing
hills of water, not from want of depth, but from the fall of the whole river
and the downward rush of the waters.
The narrative of the sainted Arculf about the situation Alexandria and
the Nile is proved not to differ from what we have learned from our reading in
the books of others. We have, indeed, abbreviated some excerpts from these
writings and inserted them in this description, as to the havenlessness of this
city or the difficulty of its haven, as to the island and the tower built on
it, as to the terminal position of Alexandria between the sea and the mouths of
the river Nile, etc, Hence it happens beyond doubt that the site of the city,
which is as it were choked between these two limits, extends from west to east
very far along a narrow stretch of ground, as the narrative of Arculf shows; he
relates that he began to enter the city at the third hour of the day in the
month of October, and on account of the length of the city could hardly reach
the other end of its length before evening. It is surrounded by along circuit
of walls, fortified by frequent towers, constructed along the margin of the
river and the curving shore of the sea.
Further, as one coming from Egypt enters the city of Alexandria, one
meets on the northside a large church, in which Mark the Evangelist is buried;
his sepulchre is shown before the altar in the eastern end of this four-sided
church, and a monument of him has been built above it of marble.
So much, then, about Alexandria, which, as we have said above, was
called No before it was so much enlarged by Alexander the Great, and which, as
we further said above, adjoins what is called the Canopean mouth of the river
Nile, separating Asia from Egypt and also Lybia. On account of the inundation
of Egypt by the river Nile, they construct raised mounds along its banks,
which, if they should be broken by the negligence of the watchmen or by too
great an irruption of water, by no means irrigate the flooded fields, but spoil
them and lay them waste. On this account a considerable number of the
inhabitants of the plains of Egypt, according to the narrative of the sainted
Arculf, who often sailed over that river in Egypt, live above the water in
houses supported on transverse beams.
Arculf relates that crocodiles live in the river Nile, quadrupeds of no
great size, very voracious, and so strong that one of them, if it can find a
horse or an ass or an ox eating grass on the river bank, suddenly rushes out
and attacks it, or even seizing one foot of the animal with its jaws, drags it
under the water, and completely devours the entire animal.
BOOK III.
I
THE CITY OF CONSTANTINOPLE.
ARCULF, who has been mentioned so often, on his return from Alexandria,
stayed for some days in the island of Crete, and sailed thence to
Constantinople, where he spent some months. This city is, beyond doubt, the
metropolis of the Roman Empire. It is surrounded by the waves of the sea except
on the north; the sea breaking out from the Great Sea for forty miles, while
from the wall of Constantinople it still further stretches sixty miles up to
the mouths of the river Danube. This imperial city is surrounded by no small
circuit of walls, twelve miles in length; it is a promontory by the sea-side,
having, like Alexandria or Carthage, walls built along the sea coast,
additionally strengthened by frequent towers, after the fashion of Tyre; within
the city walls it has numerous houses, very many of which are of marvellous
size; these are of stone, and are built after the fashion of the
dwelling-houses of Rome.
II
THE FOUNDATION OF THAT CITY.
As to its foundation the citizens relate this tradition, which they have
received from their ancestors: The Emperor Constantine, having gathered
together an infinite multitude of men, and collected from all sides infinite
supplies, so that all other cities were almost stripped bare, began to build a
city to bear his name on the Asian side that is, in Cilicia, across the sea
which, in these districts, separates Asia from Europe. But one night, while the
innumerable forces of workmen were sleeping in their tents ;over the vast
length of the camp, all the different kinds of tools used by the artificers of
the different works were suddenly removed, no one knew how. With dawn, many of
the workmen, troubled and downcast, brought before the emperor Constantine
himself a complaint as to the sudden occult removal of the tools; and the King
consequently inquired of them: `Did you hear of other things being abstracted
from the camp? 'Nothing,' they say,' but all the work-tools.' Then next the
King commands them: ' Go quickly to the sea coasts of the neighbouring
districts on both sides [of the straits] and search them carefully, and if you
chance to find your tools in any place in the country, watch over them there
meanwhile, and do not bring them back here, but let some of you return to me,
so that I may have accurate information as to the finding of the tools.'
On hearing this, the workmen follow out the King's directions, and going
away did as he ordered, searching the boundaries of the territories next the
sea on both sides. And behold, on the European side, across the sea, they found
the tools gathered together in a heap in one place between two seas. On making
the discovery, some of them are sent back to the King, and on their arrival
they announce the finding of the tools in such a place. On ;learning this, the
King immediately orders trumpeters to pass through the camp, blowing their
trumpets and ordering the force to move its camp, saying: `Let us remove from
this place to build a city on the spot divinely pointed out o us;' and at the
same time he had ships made ready, and crossed over with his whole force to the
spot where the tools were found, as he knew that the place thus shown to him by
their removal was that designed by God for the purpose. There he at once
founded a city, which is called Constantinople, the name being compounded of
his own name and the Greek word for city, so that the founder's name is
retained in the former part of the compound.
Let this description of the situation and the foundation of that royal
city suffice.
III
THE CHURCH IN WHICH THE CROSS OF THE LORD IS
PRESERVED.
But we must not be silent as to that most celebrated round church in
that city, built of stone and of marvellous size. According to the narrative of
the sainted Arculf, who visited it for no short time, it rises from the bottom
of its foundations in three walls, being built in triple form to a great
height, and it is finished in a very round simple crowning vault of great
beauty. This is supported on great arches, with a wide space between each of
the above-mentioned walls, suited and convenient either for dwelling or for
praying to God in. In the northern part of the interior of the house is shown a
very large and very beautiful ambry, in which is kept a wooden chest, which is
similarly covered over with wooden work: in which is shut up that wooden Cross
of Salvation on which our Saviour hung for the salvation of the human race.
This notable chest, as the sainted Arculf relates, is raised with its treasure
of such preciousness upon a golden altar, on three consecutive days after the
lapse of a year. This altar also is in the same round church; being two cubits
long and one broad. On three successive days only throughout the year is the
Lord's Cross raised and placed on the altar, that is, on [the day of] the
Supper of the Lord, when the Emperor and the armies enter the church and,
approaching the altar, after that sacred chest has been opened, kiss the Cross
of Salvation.
First of all the Emperor of the world kisses it with bent face, then one
going up after another in the order of rank or age, all kiss the Cross with
honour. Then on the next day, that is, on the sixth day of the week before
Easter, the Queen, the matrons, and all the women of the people, approach it in
the above-mentioned order and kiss it with all reverence. On the third day,
that is, on [the day of] the Paschal Sabbath, the bishop and all the clergy
after him approach in order, with fear and trembling and all honour, kissing
the Cross of Victory, which is placed in its chest. When these sacred and
joyful kissings of the Sacred Cross are finished, that venerable chest is
closed, and with its honoured treasure is borne back to its ambry.
But this also should be carefully noted that there are not two but three
short pieces of wood in the Cross, that.is, the cross-beam and the long one
which is cut and divided into two equal parts; while from these threefold
venerated beams when the chest is opened, there arises an odour of a wonderful
fragrance, as if all sorts of flowers had beep collected in it, wonderfully
full of sweetness, satiating and gladdening all in the open space before the
inner walls of that church, who stand still as they enter at that moment; for
from the knots of those threefold beams a sweet-smelling liquid distills, like
pressed-out oil, which causes all men of whatever race, who have assembled and
enter the church, to perceive the above-mentioned fragrance of so great
sweetness. This liquid is such that if even a little drop of it be laid on the
sick, they easily recover their health, whatever be the trouble or disease they
have been afflicted with.
But as to these let this suffice.
IV
ST. GEORGE THE CONFESSOR.
Arculf, the sainted man, who gave us all these details as to the Cross
of the Lord, which he saw with his own eyes and kissed, gave us also an account
of a Confessor named George, which he learned in the city of Constantinople
from some well-informed citizens, who were accustomed to narrate it in this
form:
In a house in the city of Diospolis there stands the marble column of
George the Confessor, to which, during a time of persecution, he was bound
while he was scourged, and on which his likeness is impressed; he was, however,
loosed from his chains and lived for many years after the scourging. It
happened one day that a hard-hearted and unbelieving fellow, mounted on
horseback, having entered that house and seen the marble column, asked those
who were there, `Whose is this likeness engraved on the marble column?' They
reply, `This is the likeness of George the Confessor, who was bound to this
column and scourged.' On hearing this, that most rough fellow, greatly enraged
at the insensible object, and instigated by the devil, struck with his lance at
the likeness of the sainted Confessor. The lance of that assailant penetrating
the mass in a marvellous manner, as if it were a ball of snow, perforated the
exterior of that stone column, and its iron point sticking fast was retained in
the interior and could not be drawn out by any means. Its shaft, however,
striking the marble likeness of the sainted Confessor, was broken on the
outside. The horse also of that wretched fellow, on which he was mounted, fell
dead under him at that moment on the pavement of the house. The wretched man
himself too, falling to the ground at the same time, put out his hands to the
marble column, and his fingers, entering it as if it were flour or clay, stuck
fast impressed in that column. On seeing this, the miserable man, who could not
draw back the ten fingers of his two hands, as they stuck fast together in the
marble likeness of the sainted Confessor, invokes in penitence the. name of the
Eternal God and of His Confessor, and prays with tears to be released from that
bond. The merciful God, who does not wish the death of a sinner but that he may
be converted and live, accepted his tearful penitence, and not only released
him from that present visible bond of marble, but also mercifully set him free
from the invisible bonds of sin, saved by faith.
Hence it is clearly shown in what honour George has been held with God,
whom he confessed amid tortures, since his bust, which, in the course of
nature, is impenetrable, was made penetrable by penitence, which also made the
equally impenetrating lance of his adversary penetrating, and made the weak
fingers of that fellow, which in the same course of nature were impenetrating,
powerfully penetrating, which at first were so fastened in the marble that even
that hard man could not draw them back, but which, when in the same moment he was
so terrified and thus softened into penitence, he drew back by the pity of God.
Marvellous to say, the marks of his twice five fingers appear down to the
present day inserted up to the roots in the marble column; and the sainted
Arculf inserted in their place his own ten fingers, which similarly entered up
to the roots. Further, the blood of that fellow's horse, the haunch of which,
as it fell dead on the pavement, was broken in two, cannot be washed out or
removed by any means, but that horse's blood remains indelible on the pavement
of the house down to our times.
The sainted Arculf told us another narrative, as to which there is no
doubt, about the same George the Confessor, which he had learned from some
eye-witnesses of sufficient trustworthiness, in the above-mentioned city of
Constantinople, who were in the habit of telling incidents connected with that
sainted Confessor: A layman, entering the city of Diospolis on horseback at a
time when many thousands were gathering there from all sides for an expedition,
came to that house, in which is the above-mentioned marble column with the
impression of the sainted Confessor George imprinted on its front, and entering
it, began to say to the likeness as if he were speaking in the presence of
George himself: 'To thee, George the Confessor, I commend myself and my horse,
in order that we may both be preserved by the virtue of thy prayers from all
dangers of war and disease and water, and may return in safety to this city
after the close of the expedition; and if a merciful God will grant thee our
prosperous return, in accordance with the offering of our poverty, I will offer
in return to thee this my horse which I greatly love, and will make it over to
thee in the sight of thy likeness.' Speedily ;finishing these few words, the
fellow left the house and, with his comrades, joined the multitude of the army
and entered on the expedition. After many varied dangers of war and among many
thousands of wretched fellows who were scattered and perished, he returns in
safety to Diospolis, by the favour of God to George the Christ-worshipper,
mounted on the same beloved horse, having purchased deliverance from all
grievous misfortunes by that committal, and he joyfully enters that house in
which was preserved the likeness of that sainted Confessor, bringing with him
gold to the value of his horse, and addresses the sainted George as if he were
present: 'Sainted Confessor, I give thanks to Eternal God who has brought me
back in safety through thy exalted constancy and prayer. Wherefore I bring to
thee twenty solidi of gold, the price of my horse which I at the first
committed to thee and which thou hast preserved down to the present day. Saying
this, he lays down the above described weight of gold at the feet of the
sainted likeness of the Confessor, loving his horse more than the gold, and
then leaving the house, after kneeling down, mounting his beast he urges it to
go forward, but it could not be moved at all.
Seeing this, the fellow dismounts and re-enters the house and brings
another ten solidi, saying: `Sainted Confessor, a gentle guardian hast thou
been for me to my horse, among the dangers in the expedition, but I see thou
art hard and greedy in the sale of the horse.' Saying this, he lays the ten
solidi above the twenty, saying to the sainted Confessor: `These also I give
thee in addition, so that thou mayest be appeased and release my horse for the
journey.' With these words he returns, and again mounting his horse, urges it
forward, but it remained standing as if fixed in the spot, nor could it move
even one foot. What more? After mounting and dismounting four several times,
entering the house with ten solidi and returning to his immovable horse, he
kept running hither and thither; but by all his urging he could not move his
horse, until a mass of sixty solidi was gathered there. Then at length he
repeats the above-mentioned speech about the gentle humanity of the sainted
Confessor and the safe guardianship in the expedition, and he also mentions in
similar terms the hardness and even the greediness in the sale, as is said, and
after four several times returning to the house he at last addressed the
sainted George in this manner: `Sainted Confessor, now I see clearly what thy
will is. All this weight of gold, the whole sixty solidi, which thou desirest,
I offer to thee as a gift, and also my horse itself which I promised to make
over to thee before, on account of the expedition; now I make it over to thee,
although bound with invisible bonds, which will however, as I believe, be soon
released through the honour thou hast with God: Having finished this speech, he
goes out from the house and finds the horse released on that very moment, and
he brings it with him into the house and makes it over to the sainted Confessor
in the sight of that likeness, and departs joyfully praising Christ.
Hence it is plainly gathered that whatever is consecrated to the Lord,
whether it be man or animal, according to what is written in the book of
Leviticus, cannot be redeemed or changed in any way: for if `any one shall
change it, both that which was changed, and that for which it was changed,
shall be consecrated to the Lord,' and it shall not be redeemed.
V
THE PICTURE OF ST. MARY.
Arculf, who has been so often mentioned, gave us an accurate account,
obtained from some well-informed witnesses in the city of Constantinople, as to
the bust of the holy mother of the Lord: In that metropolitan city there used
to hang on the wall of a house a picture of Blessed Mary, depicted on a small
wooden tablet, as to which a certain stolid and hard-hearted man, on inquiring
whose the picture was, learned from one who answered him, that it was the
likeness of Saint Mary, ever virgin. That unbelieving Jew, hearing this, at the
instigation of the devil, took that picture in great wrath from the wall, and
rushed to a neighbouring privy; and there, to dishonour Christ, born of Mary,
he cast the picture of His mother through a hole upon the filth that lay below,
and having dishonoured it by every means in his power, he departed. Now what he
did afterwards, or how he lived, or of what sort the end of his life was, is
not known. But, after the wretch's departure, another fortunate man of the
common people, a Christian, who was very zealous in religious matters, coming
in and knowing what had happened, searched for the image of Saint Mary, and
rescued it from the human filth amidst which he found it, and washed it clean
with the purest water, and taking it home with him, treated it with great
honour. Marvellous to say, there always distils from the wood of that picture
of Blessed Mary a true boiling oil, which, as Arculf used to say, he saw with
his own eyes. This marvellous oil proves the honour of Mary the mother of Jesus,
of whom the Father says, “In My holy oil, have I anointed Him”. The same
Psalmist says to the Son of God Himself, “The Lord Thy God hath anointed Thee
with the oil of gladness above Thy fellows”.
This narrative, which we have written about the situation and the
foundation of Constantinople, and also about that round church in which the
wood of salvation is preserved, etc., we learned carefully from the mouth of
the saintep (sic) priest, Arculf; who remained in that city, by far the
greatest of the Roman Empire, from the Paschal feast to that of the Lord's
birth. Afterwards he sailed thence to Rome.
VI
MOUNT VULCAN.
There is an island in the Great Sea towards the east, twelve miles from
Sicily, in which is Mount Vulcan, which sounds so loudly, like thunder, all day
and night, that the ground of Sicily, though so far away, is thought to be
shaken by the terrific tremor, but it seems to sound more loudly on the sixth
day of the week, and the Sabbath; it appears always to burn by night, and to
smoke by day. This Arculf told me about that mountain as I was writing; he saw
it with his own eyes, burning by night, but smoking by day; its thunder-like
sound he heard with his own ears, while he was staying in Sicily for some days.
VII
EPILOGUE.
Therefore I beseech those who shall read these short books, to pray for
the divine clemency, on behalf of the sainted priest Arculf, who most willingly
dictated to us these facts of his experience of the holy places which he
visited, which I have, in however unworthy words, described, although placed in
the midst of laborious and nearly insupportable ecclesiastical cares, which
come upon me the whole day from all sides. Therefore I charge the reader of
these experiences that he neglect not to pray to Christ, the judge of the ages,
for me, a miserable sinner, the writer of them.
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