Three Pilgrimages to the Holy Land: Saewulf: A True Account of the Situation in Jerusalem / John of Wurzburg: A Description of the Places of the Holy ... (Corpus Christianorum in Translation, 41) 9782503593722, 2503593720

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THREE PILGRIMAGES TO THE HOLY LAND

CORPVS CHRISTIANORVM IN TRANSLATION

41

CORPVS CHRISTIANORVM Continuatio Mediaeualis CXXXIX

PEREGRINATIONES TRES SAEWULF IOHANNES WIRZIBURGENSIS THEODERICUS

Edited by R.B.C. Huygens

TURNHOUT

FHG

THREE PILGRIMAGES TO THE HOLY LAND Saewulf A True Account of the Situation of Jerusalem John Of Würzburg A Description of the Places of the Holy Land Theoderic A Little Book of the Holy Places

Introduction, translation and notes by Denys PRINGLE

H

F

© 2022, Brepols Publishers n.v., Turnhout, Belgium. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise without the prior permission of the publisher.

D/2022/0095/117 ISBN 978-2-503-59372-2 E-ISBN 978-2-503-59373-9 DOI 10.1484/M.CCT-EB.5.122708 ISSN 2034-6557 E-ISSN 2565-9421 Printed in the EU on acid-free paper.

CONTENTS

Preface7 Introduction9 Saewulf (Saewlfus) 9 John of Würzburg (Iohannes Wirziburgensis) 18 Theoderic (Theodericus) 27 Notes on Translation 37 Notes on Presentation 39 Amendments to Huygens’ Edition 40 Bibliography43 Abbreviations43 Primary Sources 46 Secondary Sources 59 Saewulf

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A True Account of the Situation of Jerusalem

John of Würzburg

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A Description of the Places of the Holy Land

Theoderic

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A Little Book of the Holy Places

Appendix: List of variations in the Lambeth Palace manuscript of Saewulf

265

Index269 Index of Scriptural References269 Index of Non-Biblical Sources 275 Index of People and Places 282

PREFACE

This volume comprises translations of Professor Robert Huygens’ Latin editions of the pilgrimage narratives of three twelfth-century visitors to Jerusalem and the Holy Land – the Anglo-Saxon Saewulf (1102) and the Germans John of Würzburg (c. 1165) and Theoderic (1171/4) – accompanied by a new introduction and textual commentaries. Although the Latin edition appeared just too late for me to benefit from it when preparing the first volume of The Churches of the Crusader Kingdom of Jerusalem (1993), I have subsequently made – and continue to make – extensive use of the copy that Professor Huygens sent me on its publication in 1994, not least when completing the subsequent three volumes of The Churches between 1998 and 2009. For this and for the encouragement that he has given me in undertaking the task of translating these texts I express my sincere thanks and gratitude, with the hope that the result manages in some way to reflect the quality and scholarship of Professor Huygens’s edition while also making it more easily accessible to a wider readership. RDP Cardiff, 9 January 2022

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INTRODUCTION

A distinguishing feature of the three twelfth-century texts presented in this book is that, in contrast to some other medieval descriptions of the Holy Land that were intended more as practical guides for people setting out for the East or as devotional handbooks for those unable to do so, they all represent accounts written by named pilgrims, describing what they had seen and experienced on their travels. Like many travel writers even today, however, these three pilgrims did not rely solely on their own observations but also made use of existing texts to a greater or lesser extent. Not all of what they describe therefore is necessarily exactly what they saw. In addition to the Bible and classical authorities, many of the written sources on which they drew were the result of a developing tradition of pilgrimage literature that had evolved over some eight centuries, from the time in the early fourth century when, following Constantine’s conversion and the subsequent adoption of Christianity as the official state religion in both the western and eastern parts of the Roman empire, Jerusalem was transformed into a Christian city and the geography of the Holy Land came to be viewed and written about in purely Christian terms.

Saewulf (Saewlfus) Saewulf ’s account of his pilgrimage to Jerusalem in 1102–1103, entitled ‘A true account of the situation of Jerusalem’ (Certa re-

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latio de situ Ierusalem), presents both a travelogue and a descriptive guide to the Holy City in its geographical and religious setting. Like the account written by the Russian Abbot Daniel some three to five years later,1 it gives one of the fullest descriptions of Jerusalem to have survived from the decade after fall of the city to the First Crusade in July 1099 and the establishment of Latin rule. Saewulf ’s account of the city and its surroundings, however, is sandwiched between two sections of a more personal character, in which he relates his and his travelling companions’ experiences during the outward sea voyage from southern Italy to Jaffa, the perilous ascent from there to Jerusalem and his subsequent return by sea from Jaffa to Constantinople, though the text breaks off just before his ship reaches the city. The text on which all editions and translations of Saewulf’s Relatio have been based, including the edition by Robert Huygens, survives in a manuscript bound into a volume of assorted texts that formerly belonged to Matthew Parker (1504–1575), archbishop of Canterbury from 1559 onwards. Following Parker’s death, his library passed to his college, Corpus Christi (formerly St Benet’s) in Cambridge, where the volume is now preserved in the library named after him. The first 132 pages of this 454-page volume represent the surviving parts of a cartulary (p. 55–132) and other documents associated with the Benedictine abbey of St Peter in Bath, all dating from between the eleventh and fifteenth centuries.2 The Relatio is found on pages 37–46, within a group of texts (p.  29–52) written, apart from the final two pages, in a fine twelfth-century hand in double columns of 42 lines. It is preceded by a genealogy of the Anglo-Saxon kings extracted from the Chronicon ex chronicis attributed to Florence of Worcester (p. 29– 36),3 accounts of the vision of Charles Martel (d. 741) suffering in hell for his plundering of church property as seen by Eucherius, bishop of Orléans (c. 687–743) and reported by Hincmar of Reims Daniel, Zhitiye i knuzheniye. Cambridge, Corpus Christi College, MS 111, fol. 37–46; cfr. James, Manuscripts: Corpus Christi College, vol. 1, p. 236–47; Kelly, Charters, p. 25–28. 3  Florence of Worcester, Chron., ed. Thorpe, p. 258–76. 1 

2 

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Introduction

to the council of Quierzy in 858 (p. 36),4 the granting of the dignity of patrician to Charlemagne by Pope Hadrian I in 774 (p. 36), and notes on the solar years of Charlemagne’s reign and the locations of St Ninian’s Candida Casa and King Alfred’s island retreat on the island of Athelney in Somerset (p. 37). After Saewulf’s Relatio comes a collection of accounts of miracles (p. 46–51), including one concerning the passion of St Andrew and the translation of his body from Patras in Achaea to Constantinople (p. 49),5 to which Saewulf himself also alludes, and another, albeit in a different hand, concerning a Jewish boy who was baptized in Bath by Bishop Robert (1137) after being freed from robbers by the intervention of the Virgin Mary (p. 51–52). An edition of the Corpus Christi manuscript was published with an introduction by M. A. P. d’Azevac in Paris in 1838 on the basis of a transcription made by Thomas Wright.6 This edition was reprinted the following year by the Société de Géographie in its Recueil de Voyages et de Mémoires and also as a separate volume. Wright published his own English translation a decade later;7 and in 1892, the Palestine Pilgrims’ Text Society issued a revised Latin text, representing a collation by A. Rogers of Wright’s text with the original manuscript. This was accompanied by a new English translation by the Rev. William Brownlow, a former Anglican curate who by this time had become a canon of the Roman Catholic cathedral in Plymouth. Rogers’ edition was subsequently reprinted with a parallel Italian translation by Sabino de Sandoli in 19808 and formed the basis for an English translation by John Wilkinson in 1988.9 As Huygens points out, a problem besetting all of these translations is that they are based on a less than perfect reading of the original text.10 Hartmann, Konzilien, p. 414–16. Cfr. Acts of Andrew. 6  Details of the published editions and translations of Saewulf are given in the bibliography, s.v. Saewulf, Relatio. 7  Wright, Early Travels, p. 31–50. 8  IHC, 2, p. 1–31. 9  Wilkinson et al., Jerusalem Pilgrimage p. 94–116. 10  Huygens, Peregrinationes Tres, p. 7, 13, 62. 4  5 

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Introduction

Recently another manuscript of Saewulf’s Relatio has been identified in the library of Lambeth Palace, the London residence of the Archbishop of Canterbury.11 It forms part of a fourteenthcentury text of some 160 folios, originally from St Augustine’s abbey in Canterbury, to which it was donated at an unknown date before the abbey’s dissolution in 1538 by one Thomas of Cirencester, ‘for the souls of his father and mother and all the departed.’12 The text is incomplete, consisting merely of the central guidebook section beginning, Certa relatio de situ Ierusalem: Introitus civitatis Ierusalem est ad occidentem sub arce David regis, per portam que vocatur porta David …, and ending abruptly at the start of the final section just after the mention of Jabala in the description of the Syrian coast: … Acras est civitas fortissima que Accaron vocatur. Deinde Sur et Sebete, que Tyrus et Sydon, et postea Iubelet. Deinde Barut et sic Tartusa, quam dux Reimundus possedit. Postea Gibel, ubi sunt montes Gelboe et cetera. Such as it is, the text appears to have been copied either from the manuscript now in the Parker Library or from one very like it.13 It is fortunate for anyone wanting to understand the historical context of Saewulf ’s pilgrimage or attempting to identify who he was that he sets out clearly in his text the dates of his travels. He left Monopoli, near Bari, on 13 July 1102 and after being shipwrecked set off again in the same ship from Brindisi on 22 July, arriving in Corfu on 24 July, Kefalonia on 1 August and Corinth on 9 August. After proceeding overland from Livadhostron to Negroponte in Euboea, which he reached on 23 August, he took another ship and reached Jaffa on 12 October. There he was lucky to disembark before the breaking of a great equinoctial storm, whose catastrophic effects were felt along the Syrian coast and were also recorded by Albert of Aachen.14 On the return journey, he embarked at Jaffa on 17 May 1103 but three days later in the Bay of Pringle, ‘Itineraria III’, p. 23–24 n. 70. London, Lambeth Palace, MS  144, fol.  117–19; cfr.  Todd, Manuscripts in Lambeth Palace, no. 144; James, Manuscripts: Lambeth Palace, no. 144. 13  A list of the textual differences between the two texts is given in an Appendix at the end of this volume. 14  9.18, ed. Edgington, p. 658–61; cfr. Pryor, ‘Voyages’, p. 51 n. 25. 11 

12 

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Introduction

Acre his ship ran into a flotilla of vessels carrying Muslim troops on their way from Tyre, Sidon and Tripoli to relieve Fatimid-held Acre, then under siege by Baldwin I, events that Albert of Aachen also corroborates.15 Having escaped the Muslim fleet, Saewulf’s ship reached Rhodes on 22 June, from where he embarked on a succession of different vessels, finally reaching Rodosto in the Sea of Marmora on 29 September 1103. Wright sought to identify Saewulf with a certain Sevulfus, who is mentioned by William of Malmsbury in his account of the life of Wulfstan, bishop of Worcester: Sæwulf, a merchant, used to come to the bishop every year to remedy his soul’s ills by his counsel. Once, after absolution, Wulfstan said to him: ‘You often repeat the sins you have confessed, because, as they say, opportunity makes a thief.’ That is why I advise you to become a monk. If you do, you will not have the opportunity to commit these sins.’ He retorted that he could not become a monk: the way of life was too strict. The bishop was a little cross. ‘Go away’, he said; ‘you will become a monk whether you like it or not, but only when the accessories of vice have grown old within you.’ We saw this come true, for later, now broken down by old age, he became a monk in our monastery at the prompting of illness. But though he frequently felt regret for what he had done, he would stifle his impulse and soften his heart again as often as he was reminded of the bishop’s words.16

Since there is nothing in the pilgrim Saewulf’s account to indicate that he was a monk when he travelled to the East in 1102–1103, Wright argued that he would have entered Malmesbury sometime after his return, when William would have got to know him.17 Such a chronology is theoretically feasible, given that William himself was born around 1090, entered Malmesbury during the abbacy of Abbot Godfrey (1087/1091–c. 1106) and wrote his Gesta Pontificium between 1118 and 1126.18 In the meantime 9.19, ed. Edgington, p. 660–63; Pryor, ‘Voyages’, p. 51 n. 25. Wm. of Malmesbury, Gest. Pon., 4.146, vol. 1, p. 434–37 (trans. M. Winterbottom and R. M. Thomson). 17  Wright, Early Travels, p. xix–xxi. 18  Thomson, ‘Malmesbury’; R. M. Thomson, M. Winterbottom in Wm. of Malmesbury, Gest. Pon., vol. 2, p. xix. 15 

16 

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Bishop Wulfstan had died in January 1095.19 William could therefore have known Sevulfus from the early 1100s, when he was still a youth and the former merchant was already an old man. Even so, while on the one hand it seems improbable that Sevulfus could have undertaken the arduous journey to Jerusalem, Constantinople and back when already a monk at Malmesbury ‘broken down by old age’, it is equally hard to see how, if he was fit enough to make the journey to Jerusalem in 1102–1103, he could have aged so quickly before entering Malmesbury only a few years later. Wright’s theory has been received by later scholars with varying degrees of enthusiasm and scepticism.20 One difficulty in accepting it is that, despite the pilgrim Saewulf’s evident technical knowledge of matters to do with ships and shipping, which would not be inconsistent with a mercantile background, his command of Latin and familiarity with a range of classical and religious texts suggest that, like William of Malmesbury, he is more likely to have followed a scholastic – and doubtless monastic – career from an early age.21 Godric of Finchdale (c.  1070–1170), for example, another Anglo-Saxon merchant of this period, who undertook a number of pilgrimages, including two to Jerusalem, before finally adopting a religious life as a hermit near Durham, had little or no formal education; but, although three surviving Middle English hymns have been attributed to him, no other writings of his are known of and we only know about his pilgrimages from the Vita written after his death by Reginald of Durham.22 The voyages described by Saewulf in the first and final sections of his work, however, are presented in the first person and could not have been written by anyone else. Indeed, it is clear from the first sentence that he was taking notes from the very start of his journey. Mason, ‘Wulfstan’. Beazley, ‘Sæwulf ’; Graboïs, ‘Anglo-Norman England’, p.  138–40; Damian-Grint, ‘Sæwulf ’; Franzoni, Lonati, Tre Pellegrinaggi, p. 13–14; R. M. Thomson and M. Winterbottom, in Wm. of Malmesbury, Gest. Pont., vol. 2, p. 198–99; idem in Wm. of Malmesbury, Gest. Reg., vol. 2, p. 336. 21  For a fuller discussion, see Garnett, ‘Saewulf ’, p. 4–16. 22  Reginald of Durham, Vita S. Godrici; Tudor, ‘Godric of Finchdale’; Tyerman, England and the Crusades, p. 26–27. 19 

20 

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Introduction

Apart from the merchant Sevulfus mentioned by William of Malmesbury, the name Saewulf also appears in various forms in other late eleventh-century English sources. In addition to some 54 mentions in the Greater and Lesser Domesday Books, compiled in 1086, the Prosopography of Anglo Saxon England23 also lists: a thegn, apparently of Hampshire, who appears in royal charters between 1070 and 1087; one of the bishop of Hereford’s men, who witnessed a charter in 1085; and a monk of Bath Abbey, who is listed with his fellow monks in a confraternity agreement between Bishop Wulfstan of Worcester and the abbots of the Benedictine sister houses of Evesham, Chertsey, Bath, Pershore and Winchcombe in 1077.24 Of all these Saewulfs, the last is potentially the most significant, since, as explained above, the manuscript containing the Certa Relatio de situ Ierusalem survives in a collection of material associated with Bath Abbey, including, it so happens, the sole surviving copy of Wulfstan’s confraternity agreement;25 however, while this coincidence may appear highly suggestive, there is no certainty that this Saewulf was indeed the author of our text. As noted above, the pilgrim Saewulf ’s description of Jerusalem and the Holy Places is set between accounts of his outward voyage from southern Italy to Jaffa and his return on a succession of different vessels from Jaffa to Constantinople. Although there is little doubt that he was the author of all three sections, a number of similarities may be noted between what he wrote and some other texts of the same period. An anonymous text attributable to the period 1104–c. 1120, for example, which survives in two German manuscripts in Wolfenbüttel and Zeitz respectively,26 follows very closely the same maritime course that Saewulf took between Jaffa and Constantinople, albeit in reverse and with its point of Prosopography of Anglo Saxon England, https://pase.ac.uk (accessed 14 Sept. 2021); cfr. Searle, Onomasticon, p. 408, 409, 415, 574. 24  Thorpe, Diplomatarium, p. 615–17; Kelly, Charters, p. 21. 25  Cambridge, Corpus Christi College, MS 111, p. 55–56; cfr. James, Manuscripts: Corpus Christi College, vol. 1, p. 238. 26  Wolfenbüttel, Herzogliche Bibliothek, Cod.  Guelf. 131 Gudiani Latini, fol. 19r–20v; Zeitz, Cathedral Library, ed. Eccard, Corpus, vol. 2, p. 1345–48. 23 

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Introduction

disembarkation in Acre rather than Jaffa. This text presents the sea route between Constantinople and Acre as an alternative to the Asian section of the overland itinerary between the Austria– Hungary border and Jerusalem, which it also sets out, copying the details from an earlier itinerary dating from the 1050s–80s.27 Even if Saewulf knew about this or other existing maritime guides when writing his account, however, there is no particular reason to think that he made significant use of them. Indeed, it appears from what he relates that on both the outward and return voyages he was obliged to follow whatever route the available shipping was taking. By visiting Constantinople on the return journey, however, he was following the example of another English Benedictine, Joseph, a monk of Christ Church, Canterbury, who had travelled the same way only a decade or so earlier.28 The central portion of Saewulf ’s work, however, describing the city of Jerusalem and the surrounding area, gives some more obvious indications of having been influenced by the long tradition of Holy Land pilgrimage literature to which reference has been made above. This probably explains his somewhat detached style of writing in the central section, contrasting with the more immediate and at times personal recounting of his experiences during the outward and return journeys. Thus, in his description of Jerusalem itself Saewulf says nothing of himself or his own experiences there, his only references to other living people being his mention of the Greek monks of the monastery of St  Sabas and other more oblique allusions to the traditions of the ‘Syrians’ or native Arab Orthodox (Melchite) Christians. This raises the possibility that the central section might have simply been adopted from an existing source and personalized by having the two travel sections wrapped around it, in much the same way that sometime in the 1050s–80s another pilgrim, named Othmar, appears to have copied the same existing overland itinerary from Vienna to Jerusalem alluded to above (without the alternative route by sea) For the texts and discussion of them, see Pringle, ‘Othmar’s Vision’, p. 283–84, 292. On Saewulf ’s voyages, see Pryor, ‘Voyages’. 28  Haskins, ‘Canterbury Monk’. 27 

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and appended his own brief description of the Holy Places to it.29 In another case, a pilgrimage guide surviving in a late thirteenthcentury manuscript in Oxford has added to the end of it: B(ernard), servant of God, visited all the holy places named above, as much by means of his own spirit and his father as by those of his relations and benefactors, with the help of God and the intercession of St Mary.

It is uncertain in this case, however, whether Bernard’s adoption of the text was made in the late thirteenth century or closer to the time when the text itself was composed, probably in the 1150s– 1160s.30 If Saewulf had copied or adapted an existing guide when writing his central section, however, it is impossible to identify what that might have been, since the only other known version of it, the one in the Lambeth Palace manuscript, was clearly copied from a version of the Cambridge text, as it concludes with part of Saewulf ’s return journey. Some more general comparisons may nevertheless be made with a number of other short pilgrimage texts produced around the time of the First Crusade and in the decade following. One of the earliest of these is a short guide entitled Descriptio sanctorum locorum Hierusalem, also known as Innominatus  I, which appeared within the first five years of the conquest of Jerusalem in 1099 and is often found associated with manuscripts of Peter Tudebode’s de Hierosolymitano itinere and the Gesta Francorum.31 This is based quite closely on an earlier account by an unnamed pilgrim, who travelled from Bordeaux to Jerusalem in ad  333, passing through Constantinople on the outward journey and returning through Milan.32 Like the Bordeaux Itinerary, Innominatus I begins at the ruined Temple and proceeds to the site of Jesus’ trial and condemnation on Mount Sion and then to the place of his crucifixion, burial and resurrection at the complex of Pringle, ‘Othmar’s Vision’. Pringle, ‘Itineraria III’, p. 29, 58. 31  Keskiaho, ‘Transmission of Peter Tudebode’s De Hierosolimitano itinere’; cfr. Pringle, ‘Itineraria III’, p. 12–14. 32  Itin. Burd. 29  30 

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buildings constructed under Constantine around the Holy Sepulchre. Although traces of the same model can by identified in later guides, it was soon modified as visitors began to take account of the changes that the city had undergone not only since the fourth century but also since the establishment of Latin rule. Thus, another guide, de Situ Urbis (1100–1105), begins like Saewulf’s at David’s Gate on the west but proceeds like the Bordeaux Pilgrim to the Temple before describing the Holy Sepulchre and its adjoining complex, including St Mary Latin and the Hospital; it then returns to tell the reader more about the Temple and Palace of Solomon (Aqṣā Mosque).33 In its overall plan, however, Saewulf’s description may be compared more closely with another family of short guides, referred to for convenience as Descriptio Ierusalem, which appeared and developed over the two decades immediately following the fall of the city.34 With the exception of a group of three manuscripts (group E) which mistakenly place David’s Gate on the east, these all begin: In occidentali parte est introitus Ierusalem iuxta turrem David (Group A), or Ab occidente est introitus Ierusalem per portam David (Groups B–D). Saewulf’s description of Jerusalem begins in a similar fashion: Introitus civitatis Ierusalem est ad occidentem sub arce David regis, per portam quae dicitur Porta David. It may also be noted that of the sixteen known manuscript versions of this guide twelve are English in origin or currently held in English libraries. Whatever models Saewulf may have had at his disposal when writing his guide, however, it is clear that he expanded on them considerably, adding precious details and information that is not found elsewhere.

John of Würzburg (Iohannes Wirziburgensis) Almost nothing is known about John (Iohannes), the author of the ‘Description of Places of the Holy Land’, apart from what he states in the introductory dedication to his friend and colleague 33  34 

Pringle, ‘Itineraria III’, p. 14–18, 32–35. Pringle, ‘Itineraria III’, p. 23–31, 41–65.

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Dietrich (Dietricus) or Theoderich, namely that he was a cleric of the church of Würzburg, who, while in Jerusalem on pilgrimage, had undertaken to note down his observations on the holy places and the events and inscriptions associated with them, so that if his friend should ever undertake a pilgrimage himself he would be well prepared and, if not, he would at least be able to derive some spiritual benefit through reading what John had written about them. Who Dietrich was is even less certain, though he seems unlikely to have been the later pilgrim Theoderic (see below), as has sometimes been suggested. The first printed edition of John of Würzburg’s ‘Description’ was published in 1721 by Dom Roman Krinner in 1721 on the basis of a manuscript from the library of the Benedictine monastery of Tegernsee in Bavaria (T).35 Although, as Huygens illustrates,36 Krinner’s edition leaves much to be desired, the manuscript itself appears to date from the late twelfth or thirteenth century and represents the earliest surviving text of John’s work. Krinner’s edition was subsequently reprinted by J.-P. Migne in 1854.37 In 1874, Titus Tobler produced a new edition, in which he made use of a further two manuscripts: an incomplete fifteenth-century text now in Munich (M); and another of the same date but complete and more closely related to T, now in Berlin but formerly from Bologna (B).38 Unfortunately, despite utilizing a wider range of sources, Tobler’s edition was no more accurate than Krinner’s. This was largely due to his attempt to moderate and effectively suppress the somewhat idiosyncratic way in which John presents the Holy Places in terms of seven stages of the Saviour’s work of redemption, mirroring the imagery of the seven seals described in the book of Revelation (especially Rev 5–11). Tobler’s evident 35  Munich, Bayerische Staatsbibliothek, Clm 19418 (T). For bibliographical details of the editions and translations, see Bibliography, s.v. John of Würzburg, Descriptio. 36  For discussion of the manuscripts and editions, see Huygens, Peregrinationes Tres, p. 9–12, 13–21. 37  Ed. J.-P. Migne (PL, 155), col. 1053–90. 38  Munich, Bayerische Staatsbibliothek, Clm 8485 (M); Berlin, Staatsbibliothek Preussischer Kulturbesitz, MS lat. Oct. 32 (B).

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distaste for such imagery may possibly have reflected his own religious background as the son of a Swiss Protestant pastor; but by rearranging and editing John’s material in a way that he considered more appropriate and writing additional linking passages between the parts he misled later scholars, many of whom will have remained unaware of the alterations before the appearance of Huygens’ edition in 1994. Indeed, Tobler’s edition was translated into English by Aubrey Stewart, with additional notes by Charles W. Wilson, in 1896, reprinted with an Italian translation by Sabino de Sandoli in 1980, and translated again into English in a truncated version by John Wilkinson in 1988. Huygens’ edition, which is the basis for the present translation, also makes use of a further manuscript (A) in the British Library dating from the fourteenth century.39 While none of the surviving manuscripts seems to have been copied directly from the lost original, the closest descendant appears to be T, with B branching from another first-generation descendant, and A and M both from a subsequent one. John explains in his introduction that much of his information about the sites that he describes was derived from a ‘reverend man’ who wrote ‘a long time ago, before present times’ and before the numerous destructions and rebuildings to which Jerusalem had been subjected in the intervening period. In fact, as will be explained below, roughly one-third of his text is copied verbatim from a description of the Holy Places that Rorgo Fretellus, archdeacon of Antioch, wrote and presented to Count Rodrigo of Toledo in 1137–1138. Since John could hardly have considered Fretellus as having written ‘a long time ago, before present times’, it seems more likely that the ‘reverend man’ that he had in mind was Jerome (c. 347–420), whose Liber locorum, a Latin revision of Eusebius’ Onomasticon (completed by 331), along with his other writings, letters and commentaries, informed much subsequent medieval writing about the Holy Places, including that of Bede (702–703), Peter the Deacon (1137) and notably Fretellus himself.

39 

London, British Library, MS Add. 22349 (A).

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Introduction

Rorgo Fretellus, or Frétel, appears to have come from the area of St-Georges d’Hesdin in Picardy and to have set out set for Palestine with his two elder brothers sometime after 1111. While his brothers returned home after completing their pilgrimage, Rorgo remained in the East and in February 1119 appears as chancellor of Galilee, applying the seal to a charter of Joscelin of Courtenay, prince of Galilee. Following Joscelin’s departure for Edessa, Fretellus may also be identified in 1121 with a chaplain of the church of Nazareth (R. capellanus sancte Nazarene ecclesie), who is listed among the witnesses to a charter of Bernard, bishop of Nazareth.40 By 1137, however, when he completed the two principal versions of his description of the Holy Places, Fretellus was in Antioch occupying the position of archdeacon. In the version of his description made for Rodrigo Gonzalez, former count of Toledo, who between 1137 and 1138 was in the Holy Land attached to the Templars, he identifies himself in the dedication as Fretellus  … archidiaconus Antiochie and in a verse colophon added to the end of some manuscripts as Archidiaconus Antiochenus Rorgo Fretellus.41 Around the same time, Fretellus also prepared another version of his description, which he dedicated to Henry Sdyck, bishop of Olomouc (Olmütz) in Bohemia, who spent a year with the canons of the Holy Sepulchre in Jerusalem between Easter 1137 and Easter 1138.42 John of Würzburg’s reliance on Fretellus has been noted by a number of scholars. One problem in identifying the extent of his borrowings has been the lack adequate editions of the relevant texts of Fretellus. An edition of the version for Henry Sdyck was published by P. C. Boeren in 1980.43 Huygens, using this edition, estimated that some 75% of Fretellus’ text (discounting a lengthy section on the stations of the Exodus) had been used by John and that nearly 45% of his text, excluding the introduction and

Delaborde, Chartes, p. 32–33, no. 7; 35–36, no. 9. Hiestand, ‘Centre intellectuel’, p.  19–35; cfr.  Boeren, Rorgo Fretellus, p. viii–xiii. 42  Boeren, Rorgo Fretellus, p. xiv–xvii. 43  Fretellus, HS. 40  41 

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conclusion, was taken directly from that source.44 It is clear from examination of the manuscripts, however, that the version of Fretellus’ description used by John was the one dedicated to Count Rodrigo, of which there is as yet no published edition other than a revised version of it that was prepared for Pope Innocent VI by Cardinal Nicolas Rossell OP in 1356–1362 and was subsequently edited by J. D. Mansi.45 For the purposes of this translation, it has therefore been necessary to rely on a twelfth-century manuscript version in Troyes, which corresponds very closely with parts of John of Würzburg’s text, supplemented where necessary by alternative readings from other manuscripts in Paris and Vienna.46 A rough calculation suggests that some 88% of the version of Fretellus’ description prepared for Count Rodrigo reappears verbatim in John’s text, although not always in the same order, and that the material that John copied directly makes up about a third of his work. In one copied passage, where Fretellus had addressed Count Rodrigo directly as ‘my lord’ (domine mi),47 John simply alters the text to ‘my dear friend’ (dilecte mi) in reference to his friend Dietrich (p. 87), contrasting with the corresponding passage in the version for Henry Sdyck, where Fretellus had written ‘to you, gracious bishop’ (tibi, pie antistes).48 As remarked above, John of Würzburg structures his Descriptio on the seven ‘seals’ or stages of redemption represented by the life and works of Christ, though it is only when he gets to the second of these that he fully explains this. Beginning in Nazareth, where the story begins with the angelic Annunciation to Mary (ch. 1, p. 120–21 ), he describes, mostly from Fretellus, the places between there and Jerusalem (ch. 1–2, p. 121–27). He then moves on to Bethlehem, where his description of the site of the Nativity and the places round about it is copied entirely from Fretellus, Huygens, Peregrinationes Tres, p. 19. Fretellus, Vat.; cfr. Boeren, Rorgo Fretellus, p. 80–83. 46  See Bibliography, s.v. Fretellus, CR. Those parts of the translation that correspond with Fretellus’s text are printed in the translation in spaced text, with the relevant folio numbers from the Troyes manuscript indicated in the margin. 47  Fretellus, CR (T), fol. 161rb. 48  Fretellus, HS, 53, ed. Boeren, p. 32. 44  45 

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Introduction

with the exception of his record of the mosaic inscription over the place of the Nativity itself (ch. 3, p. 128–30). Returning to Jerusalem, after giving a brief history of the Temple from David until the coming of Islam, also copied from Fretellus (ch. 3–4.1, p. 130– 32), he introduces the ‘third sacrament’, Jesus’ Presentation in the Temple. Only at this point does he explain that these three ‘sacraments’ represent the first of the seven seals spoken of in Revelation 5–11, that is to say the Lord’s Incarnation, Baptism, Passion, Descent to Hell, Resurrection, Ascension, and appearance at the Last Judgement, the last of which had still to be accomplished in the valley of Jehoshaphat (ch. 4.2, p. 132–33).49 After this, there follows a long description of the Temple area detailing the New Testament events associated with it, some of them apocryphal. This section is mostly quite independent of Fretellus and incorporates descriptions of the buildings and the texts of the Latin inscriptions adorning them (ch. 5, p. 133–41). John then moves to the second ‘seal’, Jesus’ Baptism in the River Jordan (ch. 6.1, p. 141). This is followed by another lengthy section almost entirely copied from Fretellus, although not always in the same order. It begins with the sites around Jericho but then progresses to Mount Carmel, Jinīn, the Sea of Galilee, Caesarea Palaestina, Hebron, the Dead Sea, the Wādī ʿAraba, Sinai, Transjordan, Bosra, Damascus, Tyre, the Phoenician coast, the Sawād region south of Damascus, Lebanon, Antioch, Caesarea Philippi (Bāniyās), the River Jordan, the sea of Galilee and finally some places around Jerusalem itself (ch. 6.2–11, p. 141–57). Only at the very end is there some original material: a description of the tomb of St James the Less in the valley of Jehoshaphat and the hermits’ caves around it (ch. 11, p. 157–58). The remainder of John’s ‘Description’ is predominantly his own work, based on his own observations with relatively few interpolations from Fretellus. The section on the third ‘seal’, Christ’s Passion, begins in Bethany at the house (or church) of Simon the Leper, but also includes an account of his conversation with the Syriac monks in Jerusalem, who asserted that their church of St Mary This was all omitted by Tobler, except for a passage explaining that circumcision was no longer counted among the sacraments of the New Testament. 49 

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Introduction

Magdalene was the actual site of Simon’s house. From Bethany John proceeds to Bethphage, the Mount of Olives, the site of the Last Supper in the church of Mount Sion, the place where Jesus prayed in Gethsemane, the scene of Jesus’ trial and condemnation in the Praetorium, marked by a chapel beside the church of Mount Sion, and from there the way to the prison and the place of Crucifixion inside the church of the Holy Sepulchre (ch. 12–16, p. 158–68). John associates the fourth and fifth ‘seals’, representing the Descent into Hell and the Resurrection, with the Tomb itself and with the ‘centre of the world’ marked out on the pavement of the choir of the same church, where tradition also located the preparation of Jesus’ body for burial and his post-Resurrection appearance to Mary Magdalene. After a brief review of Jesus’ other post-Resurrection appearances, based on Fretellus, he goes on to give a detailed first-hand description of the Tomb of Christ and the rest the church of the Holy Sepulchre, including part of the text of an inscription and other details relating to the consecration of the newly built choir and other chapels on 15 July  1149. This section ends with an extended polemic against the French for allegedly downplaying the part played by South Germans, like John himself, in the First Crusade (ch.  17–19, p.  169–75). John deals with the sixth ‘seal’, the Ascension, in only a few lines describing the church on the Mount of Olives (ch. 20, p. 175). Following this, however, after describing the apse mosaic illustrating the descent of the Holy Spirit at Pentecost, he presents a particularly valuable account of the places inside the churches on Mount Sion and in the Valley of Jehoshaphat associated with the falling asleep (Dormition), burial and Assumption of the Blessed Virgin Mary, including detailed descriptions of the paintings that once covered their walls and their accompanying inscriptions (ch. 20, p. 175–79). Since, as John says, his seventh ‘seal’, the Day of Judgement, is still in the future, he devotes the final part of his ‘Description’ to the other churches built more recently inside the city’s walls, including: the church and Hospital of St John the Baptist; the churches of St Mary the Great, St Mary Latin, St Sabas, St  James, St  Mary of the Germans and St  Peter in Fetters; the quarter of the Templars in and around the Aqṣā Mosque, in-

24

Introduction

cluding their new church, as yet unfinished; and the churches of St Simeon, St Anne, St Mary Magdalene and St Chariton (ch. 21– 24, p. 179–87). The work concludes with two additional sections containing respectively the liturgies for the feasts of the Dedication of the church of the Holy Sepuchre, the Transfiguration and the Presentation of Mary in the Temple, and further epigraphic texts from the churches of the Holy Sepulchre and the Nativity (ch. 25–26, p. 187–91). John of Würzburg’s ‘Description’ therefore represents, as he implies in his preface, a combination of biblical geography derived from older sources, albeit largely filtered through Fretellus, and descriptions of sites and monuments based on his own observations. This is set out according to a somewhat contrived programme intended to trace the seven stages of Christ’s work of redemption, which becomes progressively less coherent as his account procedes before being abandoned before the end. Despite these problems of presentation, however, the ‘Description’ contains a wealth of important first-hand information about the building works, including art and inscriptions, that had been undertaken since the return of Jerusalem to Christian control in 1099. Altogether John records some 43 inscriptions or fragments of inscriptions, half of which are otherwise unrecorded. In assessing the historical significance of this information, however, it is important to know when he made his pilgrimage and what places he actually visited himself. Unlike Saewulf, John gives us no dates for his pilgrimage. Evidently it was later than 1137–1138, when Fretellus completed the account of the Holy Places dedicated to Count Rodrigo, which John quotes liberally. It must also have been later than the siege of Damascus by the Second Crusade in 1148 (ch. 22, p. 184) and after consecration of the enlarged church of the Holy Sepulchre on 15 July 1149, since John copies part of the inscription recording it (ch. 19, p. 172). He appears also to have travelled shortly before Theoderic, since both describe the Templars’ new church beside the Temple of Solomon (Aqṣā Mosque) as being still under construction. This would place his pilgrimage before 1171–1174 (see below). Other references to building works, such as those at the

25

Introduction

church of Jacob’s Well, are more problematical, since at least two separate twelfth-century building campaigns are recorded there, one in the 1130s and another in the 1160s,50 and although John implies that building work was in progress when he saw it (ch. 2, p. 126) he adapted the phrase ubi nunc aecclesia constituitur from Fretellus. In any case, building work on such projects could continue for many years. The ‘new’ church of the Saviour that John saw in Gethsemane (ch. 14, p. 163), for example, was described as being still under construction when Theoderic visited it a few years later.51 Doubtless John would have been in Jerusalem for Easter and would have stayed as late as 25 July, the feast of St James the Great and St Anne (ch. 22, p. 185), or possibly 1 August, the feast of St Peter ad Vincula, if one inclines to T’s version, ‘I celebrated mass’ (missam celebravi), as opposed to B’s, ‘mass is celebrated’ (missa celebratur) (ch. 22, p. 183).52 The year itself is more difficult to determine. Tobler suggested a date between 1160 and 1170, while Graboïs opted for one around 1165.53 Huygens favoured a date in the early 1160s so as to accommodate his suggested dating of Theoderic’s pilgrimage to 1169;54 but, since it now seems more probable that Theoderic travelled between 1171 and 1174, a date in the mid to late 1160s would seem more likely. As for what John actually saw, like most pilgrims in this period he would probably have landed at and departed from Acre, rather than Jaffa. As he makes specific mention of having been in Nazareth (ch. 1, p. 121) as well as what appear to be personal observations about Nain (ch. 1, p. 123), the plain of Dothan near Jinīn (ch.  2, p.  124) and possibly al-Bīra (Maior Mahumeria) (ch. 5, p. 135), his overland journey from Acre to Jerusalem would probably have taken the inland route, mirroring the description that he reproduces from Fretellus, passing through Sepphoris, Nazareth, Mount Tabor, Nain, Jezreel, Jinīn and Nāblus. Apart Pringle, Churches, 1, p. 258–64; 4, p. 267–69. See below, Theoderic, ch. 24, p. 230. Cfr. Pringle, Churches, 4, p. 359. 52  Cfr. Huygens, Peregrinationes Tres, p. 25, 27. 53  Tobler, Descriptiones Terrae Sanctae, p. 416–17; Graboïs, ‘Le pèlerin occidental’, p. 369 n. 13. 54  Huygens, Peregrinationes Tres, p. 27–28. 50  51 

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from a passing reference to Caesarea of Palestine, taken from Fretellus (ch. 6.2, p. 143), he says nothing of the coastal route. Most of his time, however, appears to have been spent in Jerusalem and its immediate surroundings, including Bethlehem (ch. 3, p. 128), the Mount of Olives (ch.  20, p.  175), Bethphage (ch.  12, p.  161), Bethany (ch. 12, p. 158–61) and possibly Jericho.

Theoderic (Theodericus) The text of Theoderic’s Libellus de Locis Sanctis survives in two manuscripts, both from the fifteenth century. The first edition, however, published by Titus Tobler in 1865, made use of only one of these in the Österreichische Staatsbibliothek in Vienna (V).55 Tobler’s edition was the basis for an English translation by Aubrey Stewart, first published in 1896 and revised with a new introduction by Ronald  G. Musto in 1986, as well as an Italian translation, published in parallel with a reprint of Tobler’s text in 1980.56 A new edition by Marie-Louise and Walther Bulst, based on the same manuscript and published in 1976, was used for a partial translation by John Wilkinson 1988. In 1985, however, François Dolbeau identified a second manuscript (M) in Minneapolis.57 Like the Vienna manuscript, this is also fifteenth century in date and German in origin, at one time having belonged to the library of the Charterhouse of St  Barbara in Cologne. It was acquired by Sir Thomas Phillipps in 1834 and passed to the University of Minnesota 1953. Huygens’ edition is the first to have made use of both manuscripts. As he explains, the two texts share a number of common errors and additions, which indicate that both are derived from the same source, albeit still at some remove from the twelfth-century original. While M is the more legible of the two, Österreichische Staatsbibliothek, MS 3529, fol. 192–207; ed. T. Tobler, Theoderici Libellus de Locis Sanctis, editus circa A.D. 1172, St Gallen, Paris, 1865. 56  For fuller bibliographical details of these and later editions and translations, see the Bibliography, s.v. Theoderic. 57  Minneapolis, University of Minnesota, James Ford Bell Library, MS 1424/ Co; cfr. Dolbeau, ‘Theodericus’. 55 

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a copyist’s attempt to introduce some stylistic improvements into it led him to prefer V as the basis for his edition.58 Tobler placed Theoderic’s journey to Jerusalem between 1171 and 1173, but his dating was founded on two errors.59 First, the fall of Bāniyās to Nūr al-Dīn, which he used as a terminus post quem, occurred not in 1171, as both manuscripts allege (ch.  45, p. 254), but in October 1164.60 Tobler’s end date was also incorrect, though not as badly, since King Amalric, who was evidently still alive when Theoderic visited the Holy Sepulchre (ch. 11, p. 208), died not in 1173 but on 11 July  1174.61 After correcting Tobler’s mistakes, Huygens proposed narrowing the possible date range of 1164–1174 by observing that the ripened barley that Theoderic saw around Jericho on the day after Palm Sunday (ch. 28, p. 235) could only have been sown ‘after the rainy season,’ which he suggested would indicate a year in which Easter came late.62 Of the possible years with a late Easter falling within the range 1164–1174 and after John of Würzburg’s likely date of travel he identified 1169 and 1172 (see Table below), of which 1169 appeared the more preferable of the two because it lay closer to the likely date of John’s pilgrimage. There are two problems with this argument. The first is that very little rain falls in Jericho, only some 2–6 inches (5–15 cm) annually and most of that between December and February.63 Even today, rain-watered barley is still sown there in the open from November and harvested in April.64 The barley seen by Theoderic, however, was growing in the ‘Garden of Abraham’, so could possibly have benefitted from irrigation, allowing for earlier sowing and cropping. The second consideration is that the date of the last of the three campaigns of building works in the Templum Domini Huygens, Peregrinationes Tres, p. 22–23. Tobler, Theoderici Libellus, p. 165–71; cfr. Stewart, Theoderich’s Description, p. vi–ix. 60  Huygens, Peregrinationes Tres, p. 26, 28. 61  Vogtherr, ‘Die Regierungsdaten’, p. 63–64. 62  Huygens, Peregrinationes Tres, p. 28. 63  Naval Intelligence Division, Palestine and Transjordan, p.  56–60, figs 14–16. 64  Butterfield et al., ‘Impacts of Water’, table 7; cfr. JICA, Jericho Regional Development Study Project, Annex 3, p. 4–5. 58 

59 

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recorded by the inscriptions that were seen and copied by Theoderic (ch. 15, p. 218) is correctly re-interpreted by Huygens as 1171.65 On this basis, Theoderic’s pilgrimage could not have been in 1169 and would more likely have taken place sometime between 1171 and 1174. Thus, despite his faulty reasoning, Tobler’s proposed date range would appear after all to have been mostly accurate. The possible calendar dates for the days of the Christian year mentioned by Theoderic in his itinerary are set out in the Table below. Places

Days

Dates in 1171

Dates in 1172

Dates in 1173

Dates in 1174

Page

Akeldama (Golden Gate, Gethsemane, Bethphage, Bethany)

Palm Sunday

21 March

9 April

1 April

17 March

198 (196–97, 224–25, 230)

Jericho

Monday of Holy Week

22 March

10 April

2 April

18 March

235

(Jerusalem)

Good Friday

26 March

14 April

6 April

22 March

209

Jerusalem: Holy Fire

Easter Saturday

27 March

15 April

7 April

23 March

204–05, 209

(Jerusalem)

Easter Sunday

28 March

16 April

8 April

24 March

(-)

Acre

Wednesday after Easter

31 March

19 April

11 April

27 March

249

Table showing the possible dates of Theoderic’s pilgrimage (Places, with their page numbers, where Theoderic’s presence on a certain date can be assumed but is not explicitly stated are shown in brackets)

65 

Huygens, Peregrinationes Tres, p. 26–27.

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If Theoderic travelled in 1172, he and his party would have preceded by only three months the arrival of the main group of the large German pilgrimage led by Henry the Lion, duke of Saxony and Bavaria. According to Arnold of Lübeck, Henry’s party left Brunswick in January and reached Constantinople in time for Easter.66 From there they proceeded by sea to Acre and thence by land with an accompanying party of Templars, Hospitallers and others to Jerusalem, where for three days the duke was entertained by King Amalric. While there, he made several large donations to the Holy Sepulchre and the military orders. He also visited the holy sites of the valley of Jehoshaphat, the Mount of Olives, Bethlehem, Nazareth and the Jordan Valley, where, like Theoderic, he and Abbot Henry of St Giles in Brunswick ascended Mount Quarantine, the latter not without some difficulty. On his return to Jerusalem, the duke remained as a guest of the patriarch for two days before proceeding to Acre and taking ship for Antioch in mid July.67 While Theoderic’s dates of travel can be determined within a range of three years (1171–1174), his identity remains uncertain. That he was a Rhinelander and a monk seems to be implied by his mention of assisting in the burial of ‘one of our dead brothers, Adolf by name, a native of Cologne,’ at the burial vault of the church of St Mary in Akeldama on Palm Sunday (ch. 4, p. 198) and by his comparison of the rotunda of the church of the Holy Sepulchre to Charlemagne’s palatine chapel in Aachen (ch. 6, p. 202). Tobler reviews a long list of German clerics of the period who were named Theoderich or Dietrich, but none of them provides a convincing match.68 One question that has often been raised is whether Theoderic might have been the same person as Dietrich, to whom John of Würzburg dedicated his own work. John explains in his dedicaArnold of Lübeck, Chronica, 1, 2–4, MGH SS, 21, 116–19; trans. Loud, p. 41–46. 67  Arnold of Lübeck, Chronica, 1, 6–8, MGH SS, 21, p. 120–21; trans. Loud, p. 48–51. 68  Tobler, Theodericus, p. 141–46; Stewart, Theoderich, p. 3; cfr. Wilkinson, in Wilkinson et al., Jerusalem Pilgrimage, p. 22; Huygens, Peregrinationes Tres, p. 29. 66 

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tion to Dietrich that he had set out things clearly and individually so that ‘whenever it may be that by divine inspiration and protection you come here [Jerusalem], they will present themselves to your eyes as if already known, spontaneously and without the delay or inconvenience of having to ask’ (p. 120). If John’s friend had indeed travelled to Jerusalem and written his own account of the journey might this not, some scholars have asked, provide a plausible explanation for the degree of overlap between the two works?69 On the other hand, as Huygens remarks, if Theoderic had indeed been John’s friend, it indeed seems odd that he ‘did not return the compliment by so much as mentioning John’s name’ in his own pilgrimage account.70 Analysis of Theoderic’s text suggests, in fact, that it is unlikely that John’s work was the basis for his, despite the considerable degree of overlap between the two. The principal reason for the overlap is that Theoderic, like John, relied heavily on Fretellus. Huygens estimates that around 46% of the Henry Sdyck version of Fretellus (excluding his section on the stations of the Exodus) can be found in Theoderic and that this represents 26% of the latter’s text. He notes, however, that Theoderic rarely quotes Fretellus word for word and that the pieces of information that Theoderic and John take from Fretellus are not always the same.71 One difficulty in identifying Theoderic’s source is that even where it appears to be Fretellus, his habit of recasting words and phrases in his own particular style makes it hard to tell which version of Fretellus he was using. A  further potential complication is that in addition to the two principal versions of Fretellus, those dedicated to Count Rodrigo (CR) and Henry Sdyck (HS) respectively, a number of other texts based on Fretellus would also have been available at the time when Theoderic was writing. These include: the Descriptio locorum circa Hierusalem adiacentium (1137–1143), Cfr. Tobler, Theoderici Libellus, p. 141–42; Stewart, John of Würzburg, p. ix–x; idem, Theoderich, p. iii; Wilkinson, in Wilkinson et al., Jerusalem Pilgrimage, p. 22. 70  Huygens, Peregrinationes Tres, p. 29. Sceptical opinions are also aired by Bulst, Theodericus, p. 5, and S. de Sandoli in IHC, 2, p. 311. 71  Huygens, Peregrinationes Tres, p. 19. 69 

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which corresponds roughly with chapters 7–77 of the HS version in Boeren’s edition but with some additional material and differences in the ordering of the sections;72 Innominatus  VI (the so-called Ps. Bede), which corresponds with chapters 7–61 of Boeren’s edition of the HS version;73 and Ps. Eugesippus, which represents the CR version of Fretellus but without the dedicatory introduction.74 One particular section of Fretellus’ HS version that does not appear in the CR version is the catalogue of the stations of the Exodus represented by chapters 13–21 of Boeren’s edition. Instead of this, the CR version inserts a brief account of Arabia after a description of Hebron and the Dead Sea.75 Some of the material in this brief account is also found in Fretellus’ HS version, including the reference to Baldwin I founding the castle of Mount Royal;76 but in that version the material is dispersed through several chapters, including those relating to the Exodus. Theoderic, however, repeats almost all of this paragraph from the CR version just after his account of Jericho and the Jordan, not exactly word for word but in the same order (ch. 31, p. 238–39).77 John of Würzburg, on the other hand, repeats the whole section from the CR version verbatim, but in a different order (ch. 8, p. 146–47). From this it is possible to deduce: first, that Theoderic was also using the CR rather than the HS version of Fretellus; and secondly, that he was referring to it directly and not via John of Würzburg. The only connection between the accounts of John of Würzburg and Theoderic would therefore appear to be that both authors drew extensively from the CR version of Fretellus. Like John of Würzburg’s account, Theoderic’s is based not only on existing sources, including Fretellus, but also on his own Descriptio locorum; cfr. Trovato, ‘Alcuni testi’, p. 249, 251–52, 265. Inn. VI; cfr. Trovato, ‘Alcuni testi’, p. 250, 252, 265. 74  Ps. Eugesippus; cfr. Trovato, ‘Alcuni testi’, p. 250, 252–53, 265. Boeren, Rorgo Fretellus, p. 86–93, provides a list of manuscripts and editions and also recognizes the text’s similarity to the CR version of Fretellus, but then argues somewhat perversely that it preceded Fretellus, who merely added the dedication to it. 75  Fretellus, CR (T), fol. 158rb–va. 76  Fretellus, HS, ed. Boeren, 24, p. 18. 77  Lines 1088–1103 in the Latin edition. 72  73 

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observations, which, as he tell us (p. 193), he noted down on scraps of paper at the time. Like John, for example, he recorded some 37 inscriptions carved in stone or forming part of paintings and mosaics attached to the walls of churches; of these 17 are also recorded in whole or part by John, but 20 are otherwise unrecorded. In contrast to John’s somewhat idiosyncratic approach, however, Theoderic’s description is more clearly geographical in structure and could be used as a historical travel guide even today, although it is evident from the dates that he mentions for being in particular places (see Table above) that he did not always describe them in the order in which he visited them. His account is therefore not strictly speaking an itinerary but rather a description of sites, buildings and landscapes, which he arranges sometimes topographically in the order in which he saw them and sometimes following the narrative of the gospels that they illustrate, often informed by his own personal experience. Theoderic begins with a brief account of the history and geography of the Holy Land and of Jerusalem’s place in it (ch. 1–2). He follows this with a description of the layout of the city’s walls, gates and castle (David’s Tower) and of its streets, houses and water supply (ch. 3–4). Like most pilgrimage texts from the early twelfth century onwards,78 including Saewulf ’s, the account then proceeds directly to the church of the Holy Sepulchre to give a detailed description of the holy sites and chapels within and immediately around it (ch. 5–13). From the Holy Sepulchre he moves to the Hospital of St John and the Benedictine churches of St Mary lying just south of the church (ch. 13) and from there to the area of the Temple. To get there, Theoderic describes an alley which loops back on itself through the middle of the city to arrive at the gate identified as the Beautiful Gate (Bāb al-Silsila). Within the precinct he describes in detail the layout of the courts, stairs and arcades, the Lord’s Temple (Dome of the Rock) and al-Aqṣā Mosque – the former now a church and the latter the headquarSee Pringle, ‘Itineraria III’. Other shorter guides closer in date to Theoderic and John of Würzburg include the so-called Innominati II, V, VIII (Pringle, ‘Itineraria [I]’) and VII (Pringle, ‘Itineraria II’). 78 

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ters of the Templars – as well as the other chapels and monuments within its walls (ch. 14–18), before taking us downhill from the south-east corner of the Temple precinct to the Pool of Siloam (ch.  19). Theoderic prefaces the next section, concerning Palm Sunday, by explaining that he will now describe places in the order in which they occur in the Passion story (ch. 20); possibly he considered this advice necessary because he actually visited the sites in the reverse order, while walking from Akeldama to Jericho that day (see Table above). Following the order of the gospels and the Palm Sunday procession, he therefore starts in Bethany and proceeds by way of Bethphage and Gethsemane to the Golden Gate into the Temple. The next significant place mentioned in the Passion story is the room of the Last Supper on Mount Sion, but since Peter’s Prison lay on the way there Theoderic takes us to it first (ch. 21), before presenting a full description of the church of St Mary of Mount Sion and its chapels, including the chapel in the upper room where the supper was commemorated (ch. 22). In the next section he reminds us that after supper Jesus crossed the Kidron to the garden of Gethsemane; but before continuing the story of his arrest, he gives a detailed account of the Virgin’s tomb in the church of St Mary in the Valley of Jehoshaphat, to which, according to the apocryphal tradition recorded in the cycle of paintings and inscriptions on the walls and vaults of the crypt, Mary’s body was borne by the apostles from Mount Sion (ch. 23). Coming out of the crypt, we then return to the Passion story, entering to the left the cave-church in Gethsemane where Jesus left the apostles while he went to pray in the garden, the church of the Saviour where he prayed three times, and the place in the garden near the site of his arrest, where on Palm Sunday the patriarch is accustomed to bless the palms (ch. 24). Theoderic then takes us back to Mount Sion, to the chapel marking the place of judgement where Jesus was tried and condemned by Pilate and to the nearby Armenian chapel and cave where Peter wept at cock-crow (ch. 25). With this Theoderic concludes his account of the places associated with Jesus and goes on to describe other places that he had either seen for himself or heard about from other people. He

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begins with the street of Jehoshaphat, mentioning an alternative location for Pilate’s palace along with St Anne’s church and the Sheep-pool beside it. Then, leaving the city through David’s Gate to the west, he takes us to the hospital of St Lazarus outside the north-west corner of the walls and past the Hospitallers’ pool to St Stephen’s church, before returning through St Stephen’s Gate to the church of St Chariton (ch. 26). On the Mount of Olives he describes the church of the Ascension, the chapel of St Pelagia and the church of the Lord’s Prayer (ch. 27). From there his description continues eastwards to Bethany, the Red Cistern, the Garden of Abraham in Jericho, the Mount of Temptation and the place of Baptism in the River Jordan (ch. 28–30), concluding with the discursus on Arabia and the Exodus based on Fretellus that has been discussed above (ch. 31). Following the model of other shorter pilgrimage accounts of this period, Theoderic then presents another excursion from Jerusalem, this time to the south, passing by the Kathisma church where Mary rested, the tomb of Rachel, the church of the Nativity in Bethlehem and the nearby Shepherds’ Fields (ch.  32–33). It is doubtful whether he went further south, since his accounts of Hebron, Mamre, Lot’s tomb, the Dead Sea, Segor and Karnaim all come from Fretellus (ch. 34–35). Similar reservations apply to Gaza, Ascalon and Jaffa, though he would probably have passed through Ramla (wrongly identified as Arimathea) on his way between Jerusalem and Acre (ch. 36). The next sections present two itineraries between Jerusalem and Acre, one following the coast and the other the inland route through the hill country of Judaea and Samaria. These he later refers to respectively as the ‘coastal road’ and ‘upper road’ (ch. 48). It is apparent from his personal observations that Theoderic would have travelled along both routes, though presumably not in the same direction. Since his recorded timetable (see Table above) allows him only three days in which to have got from Jerusalem to Acre before his departure, it seems likely that he took the coastal route on the return journey and the inland one on the outward one. The first part of the return journey as he describes it duplicates part of a circular excursion from Jerusalem that is also found

35

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in other texts, although sometimes combined with Bethlehem.79 Theoderic’s version leaves from David’s Gate and proceeds to the burial caves around the Mamilla Pool, the church of the Holy Cross, St John in the Woods (ʿAyn Kārim), Belmont (Ṣūba), and Emmaus (Qaryat al-ʿInab). Instead of returning from there to Jerusalem, however, Theoderic seems to have continued to St Samuel (ch. 37–38) and from there by the ‘middle road’ to Ramla and Lydda and on through the coastal plain northward to Qaqūn, Caesarea, Ḥayfā and so to Acre (ch. 37–40). Theoderic describes the inland route from south to north, although, as remarked above, it is likely that he travelled it in the opposite direction, which is how it is described by Fretellus, on whom he bases part of his account. Two miles north of Jerusalem stood the little church of Mount Joy, from which pilgrims coming from Nazareth caught their first sight of the Holy City, and three miles further on came Magna Mahumeria (al-Bīra), followed by Nāblus (Shechem) (ch. 41). The next two sections, on Jacob’s Well just before Nāblus and Sebaste (Sabastiyya) just after it, also draw loosely on Fretellus, though with some different information about the later history of the relics of John the Baptist (ch. 42– 43). Theoderic’s itinerary then moves on to Jinīn, Jezreel (Zirʿīn) and Beth-shean (Baysān), where he also mentions the newly built castle of the Hospitallers at Belvoir and those of the Templars at Ṣafad and, albeit without naming it, al-Fūla (ch. 44). It may be doubted whether he visited Beth-shean, Belvoir or Ṣafad, though he may have seen Ṣafad from a distance. It is equally doubtful that he would have visited Tiberias or the sites and villages around the Sea of Galilee, as his description of them appears to be based entirely on Fretellus (ch. 45–46). More likely, his journey between Jezreel and Nazareth, albeit most likely travelled in the opposite direction, would have taken the route through Jezreel and al-Fūla, where he saw the Templars’ new machine for raising water (ch. 44), and that between al-Fūla and Nazareth would have been either direct or by a more roundabout route by way of Nain, Pringle, ‘Itineraria [I]’, p. 46, 70–71, 76, 77, 82 (para. 6.5–7.1). idem, ‘Itineraria II’, p. 59, 60–61, 73–74 (para. 9.2–9.3), 88–90 (para. 17.1–20.3), 94–95. 79 

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En-dor and Mount Tabor. From Nazareth (ch. 47), the route to Acre passed by way of Sepphoris, Cana (Khirbat Qānā) and Shafa ʿAmr (ch. 48). Theoderic’s next section, describing the territory of Damascus (ch.  49), is based on Fretellus and ends conveniently where the Orontes, erroneously equated with one of the rivers of Damascus, meets the Mediterranean at Port St Symeon near Antioch. It is followed by a description of the Syro-Palestinian coast and its walled cities extending south from there as far as Ascalon and Gaza, which he had described earlier. This section contains information from Fretellus as well as other details, for example regarding Tyre and Iskandarūna, that may have been taken from another source, such as a portolan guide,80 if they were not based on his own observations made from the ship on his outward or return voyage (ch. 50–51). With this he ends his work.

Notes on Translation Following the practice of writers of the Late Roman period, including the authors of itineraries such as the Bordeaux Pilgrim or biblical commentators like Jerome, a number of medieval writers of pilgrimage texts still refer to Roman milestones when giving geographical directions. As this is in most cases purely a literary convention and relatively few Roman milestones would have been visible and legible in the twelfth century, unless it is clear that reference is being made to an actual milestone, a phrase such as, ‘At the fourth milestone from … towards the west,’ would here be translated as, ‘Four miles west of …’ The terms applied to different types of settlement are not always consistent and in the case of pilgrims may be expected to reflect common usage at home rather than locally.81 In general, and 80  Such as, for example, the late twelfth-century Liber de Existencia Riveriarum, which describes the same coastline from south to north, also incorporating material from Fretellus (10, ed. P. G. Dalché, p. 125–30, lines 509–669). Doubtless others also existed. 81  For discussion see Kedar, ‘Civitas and Castellum’.

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particularly for the terms used by John of Würzburg and Theoderic, the following meanings have been applied: castrum castellum civitas urbs vicus villa

castle village, sometimes a castle city town hamlet, suburb, inhabited street or quarter in a town town, village (and, in the case of Gethsemane [Mt 26.36], ‘farm’ or ‘piece of land’, from the Greek χωρίον)

Theoderic is particulary confused by architectural terms. Sometimes he uses absis/apsis correctly for ‘apse’, but sometimes he also uses it for ‘aisle’ (e.g. ch. 22, p. 226; ch. 33, p. 240; ch. 47, p. 257). In describing the arcades (qanāṭir) of the upper platform in the Temple area, the numbers that he cites appear to refer to the number of arches rather than columns (ch. 14, p. 213). Thus, for example, when he writes of four columns supporting arches, what he actually saw was more likely four arches supported by columns. Theoderic also confuses piers and vaults. In describing the interior of the Temple (Dome of the Rock), for example, he uses the word fornix (pl. fornices) for ‘pier’ (ch.  15, p.  216), when it actually means an ‘arch’ or ‘vault’. Two lines later, he repeats the mistake, but with a qualification ( fornices sive pilaria), thus explaining that by fornices he means ‘piers’ or ‘pillars’. Elsewhere he also writes that the rotunda of the Holy Sepulchre was supported at two levels by ‘eight rectangular columns, which are called pilaria, and by sixteen rounded monolithic columns’ (ch. 6, p. 201–02). The fornices supporting arches ( fornices arcus gestantes) at the Pool of Siloam (ch. 19, p. 224) were therefore presumably piers rather than vaults, though in the case of the chapel of Calvary, which was ‘kept standing by four fornices of great strength’ (ch. 12, p. 208), he does appear to be referring to ‘vaults’, of which there are indeed four. Because of their potential interest for archaeologists, art historians and epigraphists, the Latin inscriptions recorded by John

38

Introduction

of Würzburg and Theoderic have been retained in their original Latin forms with translations provided in the footnotes. This also has the benefit of allowing Latin verse inscriptions to be appreciated in their original form. For reasons that should be obvious to anyone consulting some previous English translations, no attempt is made to render the translations into verse.

Notes on Presentation For the sake of consistency in presenting all three texts, the following conventions have been used: Biblical references follow the book titles and verse numbers of the Authorized Version (AV, 1611) and Revised Standard Version (RSV, 1973), which will be more familiar to most English readers than the Latin Vulgate text. Biblical references are given in the text using the abbreviations used in the RSV, with direct quotations italicized. John of Würzburg’s direct and extensive quotations from the version of De locis sanctis terre Ierusalem that Rorgo Fretellus made for Count Rodrigo of Toledo in 1137–1138 (Fretellus, CR) are indicated in the text by grey text, with the folio numbers from the Troyes manuscript (T) indicated in the margin and, where necessary, variations from other manuscripts noted in the footnotes. Theoderic’s borrowings from Fretellus are not usually direct quotations and are therefore not distinguished in this way. Huygens’ edition (p.  203–06), however, contains concordances between both John of Würzburg and Theoderic with P. C. Boeren’s edition of the Henry Sdyck version of (Fretellus, HS), although, as explained above, this does not appear to have been the version that either writer was using. Some extra paragraphs breaks have been introduced in all three texts to make more accessible what might otherwise appear to English readers as a somewhat daunting block of type. Sections (or chapters) have also been numbered as in Franzoni and Lonati’s Italian translation in this series (CCT, 35), to facilitate cross-refer-

39

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ence between different editions and translations. For Saewulf the numbering follows that of the earlier edition and Italian translation by S. de Sandoli and for John of Würzburg and Theoderic that of Tobler’s editions, in John’s case as modified in CCT, 35. Cross-references are normally given by the page numbers of the present edition, while the corresponding page numbers of the Latin edition are printed in the margins.

Amendments to Huygens’ Edition Where the translation departs from the text as presented in the edition by Huygens, this is indicated and the reasons explained in a footnote. Particular examples include: Saewulf: p. 68, line 327: Ibi est prope superprobatica Piscina > Ibi est prope super Probatica Piscina. A list of alternative readings found in the Lambeth MS, not used by Huygens, is also given in the Appendix on p. 265–68 below. John of Würzburg: p.  84, lines 134–36: Iuxta Sychem terebintus illa, sub qua Iacob abscondit idola in Bethel. Miliario a Sychem Luza civitas, in qua … > Iuxta Sychem terebintus illa, sub qua Iacob abscondit idola. In Bethel, miliario a Sychem, Luza civitas, in qua … Cfr. Fretellus, CR (T), fol. 160va. p.  98, line: Gerlicus, in quo  > Ger, locus in quo, corrected from Fretellus, CR (T), fol. 163rb. p.  105, lines 634–35: sarrachenice quidem sonat platea illa medan, latine vero ‘platea’. Forum vero vocatus Medan eo, quod … > sarrachenice quidem sonat platea illa ‘medan’, latine vero platea ‘ forum’. Vero vocatus Medan, eo quod …, corrected from Fretellus, CR (T), fol. 159rb.

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p.  136, line 1409: peculiaris  > pecualis, corrected from Fretellus, CR (T), fol.  161va, following Jerome, Lib. Loc., GCS 11.1, p. 59. Theoderic: p.  153, line 335: sub cuius pavimento  > sub eo (or quo) in pavimento. p. 189, line 1409: Est autem Iezrahel Galilee terminus contra orientem, cuius metropolis hec civitas existit. > Est autem ‹Scythopolis› Galilee terminus contra orientem, cuius metropolis hec civitas existit. As this sentence, like the preceding and following ones, clearly relates to Scythopolis (or Bethsan), it is likely that the name ‘Jezreel’ represents an accidental insertion or substitution, perhaps made by a copyist.

41

BIBLIOGRAPHY

Abbreviations AA SS

Acta Sanctorum (Bollandiana). Antwerp–­ Paris–Rome–Brussels, 1643–

ANF, 8

The Ante-Nicene Fathers, 8, ed. A.  Roberts, J.  Donaldson, rev. A.  Cleveland Coxe, New York, 1903

ANT

The Apocryphal New Testament being the Apocryphal Gospels, Acts, Epistles, and ­ ­Apocalypses, with other Narratives and Fragments, trans. M. R. James, Oxford, 1924

AV

The Holy Bible, Authorized King James Version [1611]

BHL

Bibliotheca hagiographica latina antiquae et mediae aetatis, ed. Socii Bollandiani, 2 vols, Brussels, 1898-1901

CCCM

Corpus Christianorum, Continuatio Mediaeualis, Turnhout, 1966–

CCSA

Corpus Christianorum, Series Apocryphorum, Turnhout, 1983–

CCSL

Corpus Christianorum, Series Latina, Turnhout, 1953–

CFHB

Corpus Fontium Historiae Byzantinae

43

Bibliography

CSEL

Corpus Scriptorum Ecclesiasticorum Latinorum. Vienna, 1866–

CTT

Crusade Texts in Translation

DMLBS

Dictionary of Medieval Latin from British Sources, ed. R.  K. Ashdowne, D.  R. Howlett, R. E. Latham, Oxford, 2018, 3 vols.

DNB

Dictionary of National Biography, 63 vols, London, 1885–1900

DOT

Dumbarton Oaks Texts

DRHC

Documents relatifs à l’ histoire des croisades, Paris, 1946–

GCS

Die griechischen christlichen Schriftsteller der ersten drei Jahrhunderte

IHC

Itinera Hierosolimitana Crucesignatorum (saec. xii–xiii), ed. and trans. S.  de Sandoli (SBF, Coll. Maior, 25), 4 vols, Jerusalem, 1978–1984

LCL

Loeb Classical Library, London–Cambridge MA.

MGH, AA

Monumenta Germaniae Historica, Auctores Antiquissimi, Berlin, 1877–

MGH, DD

Monumenta Germaniae Historica, Diplomata

MGH, SS rer. Merov Monumenta Germaniae Historica, Scriptores rerum Merovingicarum, Hanover, 1885– MGH, SS

Monumenta Germaniae Historica, Scriptores rerum Germanicarum, ed. G.  H. Pertz, T. Mommsen et al. Hanover–Berlin–etc., 1826–

NEAEHL

New Encyclopedia of Archaeological Excavations in the Holy Land, ed. E. Stern, Jerusalem, 1993– 2008, 5 vols.

NEB

The New English Bible, with the Apocrypha, Oxford, 1971.

NTA

New Testament Apocrypha, 2nd edition, ed. A.  Schneemelcher, trans. R.  McL. Wilson, Cambridge, Louisville KY, 1991, 2 vols.

44

Bibliography

ODNB

Oxford Dictionary of National Biography, Oxford, 2004–

OMT

Oxford Medieval Texts, Oxford.

PG

Patrologia Cursus Completus, Series Graeca, ed. J.-P. Migne, Paris, 1857–1866, 161 vols.

PL

Patrologia Cursus Completus, Series Latina, ed. J.-P. Migne, Paris, 1844–1864, 221 vols.

PPTS

Palestine Pilgrims’ Text Society Library, London, 1890–1897, 13 vols.

RHC Occ

Recueil des historiens des croisades: Historiens occidentaux, Paris, 1844–1895, 5 vols.

RHC Or

Recueil des historiens des croisades: Historiens orientaux, Paris 1872–1906, 5 vols.

RMLWL

Revised Medieval Latin Word-List from British and Irish Sources, ed. R. E. Latham, Oxford, 1980.

RRH

Regesta Regni Hierosolymitani, ed. R. Röhricht, Innsbruck, 1893

RRH Ad

Regesta Regni Hierosolymitani, Additamentum, ed. R. Röhricht, Innsbruck, 1904

RS

Rerum Britannicarum Medii Aeui Scriptores, or Chronicles and Memorials of Great Britain and Ireland in the Middle Ages (Rolls Series), London, 1858–1897, 99 vols.

RSV

The Holy Bible: Revised Standard Edition, containing the Old and New Testaments, with the Apocrypha/Deuterocanonical Books, expanded ecumenical edition, New York, Glasgow, Toronto, 1973.

SBF, Coll. maior

Studium Biblicum Franciscanum, Collectio maior

SBF, Coll. minor

Studium Biblicum Franciscanum, Collectio minor

TIR

Tabula Imperii Romani: Iudaea. Palaestina: Eretz Israel in the Hellenistic, Roman and Byzantine Periods, maps and gazetteer, ed. Y. Tsafrir, L. Di Segni, J. Green, Jerusalem, 1994

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TTH

Translated Texts for Historians, Liverpool, 1985–

Vulg.

Biblia Sacra iuxta Vulgatam Versionem, ed. T. Weber, 5th edn revised by R. Gryson, Stuttgart, 2007.

Primary Sources Acta Johannis – ed. E.  Junod, J.-D.  Kaestli (CCSA, 1–2), Turnhout, 1983. – ed. and trans. K. Schäferdiek, ‘The Acts of John’, NTA, 2, p. 152–209. Acts of Andrew – ‘The Acts of Andrew’, ed. and trans. J.-M.  Prieur, W. Schneemelcher, NTA, 2, p. 101–51. Adhémar of Chabannes, Chronicon = Adhémar of Chabannes, Chronicon, ed. J.  Chavanon (Collection de textes pour ­servir à l’ étude d’ histoire, 20), Paris, 1897. Adomnán  = Adomnán of Iona, de Locis Sanctis – ed. L.  Bieler (CCSL, 175), Turnhout, 1965, p. 175–234. – trans. Wilkinson, Jerusalem Pilgrims, p. 93–116. Adso, de Antichristo = Adso Dervensis, Libellus de Antichristo – ed. J.-P. Migne (PL, 101), Paris, 1851, col. 1289–98. – ed. D. Verhelst (CCCM, 45), Turnhout, 1976, p. 20-30. Albert of Aachen = Albert of Aachen, Historia Ierosolimitana – ed. and trans. S. B. Edgington, Historia Ierosolimitana: History of the Journey to Jerusalem (OMT), Oxford, 2007. Anastasius, Interpretatio Synodi  VII  = Anastasius Bibliothecarius, Sancta Synodus septima generalis, Nicæna Secunda – ed. J.-P. Migne (PL, 129), Paris, 1853, col. 195–512. Annales Herbipolenses – ed. G. H. Pertz (MGH SS, 11), Stuttgart, 1859, p. 1–12. Arnold of Lübeck, Chronica – ed. I. M. Lappenberg (MGH SS, 21), Hanover, 1868, p. 100–250. – trans. G. Loud, The Chronicle of Arnold of Lübeck (CTT), Abingdon, 2019.

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Maqdisī (569/1173–643/1245): Text, Translation and Commentary’, Crusades, 1 (2002), p. 111–54. Talmon-Heller, ‘Shaykh and Community’  = D.  Talmon-Heller, ‘The Shaykh and the Community: Popular Hanbalite Islam in the 12th–13th Century Jabal Nablus and Jabal Qaysūn’, Studia Islamica 79 (1994), p. 103–20. Tawalbeh, ‘Islamic Settlement’ = D. A. Tawalbeh, ‘Islamic Settlement in Umm Qais (Gadara)’, Annual of the Department of Antiquities of Jordan 46 (2002), p. 621–28. Teitler, Last Pagan Emperor = H. C. Teitler, The Last Pagan Emperor: Julian the Apostate and the War against Christianity, New York, 2017. Thiel, Grundlagen = M. Thiel, Grundlagen und Gestalt der Hebrä­ chkenntnisse des frühen Mittelalters (Biblioteca degli Studi medievali, 4), Spoleto, 1973. Thomson, ‘Malmesbury’ = R. M. Thomson, ‘Malmesbury, William of (b. c. 1090, d. in or after 1142)’, ODNB, online edition, Oxford, 2004 (https://doi-org/10.1093/ref:odnb/29461). Thorpe, Diplomatarium = B. Thorpe, Diplomatarium Anglicum Ævi Saxonici: A Collection of English Charters from the Reign of King Æthelberht of Kent, a.d. 605, to that of William the Conqueror, London, 1865. Tobler, Descriptiones = T. Tobler (ed.), Descriptiones Terrae Sanctae ex saeculo VIII. IX. XII. et XV, Leipzig, 1874. Tobler, Theoderici Libellus = T. Tobler (ed.), Theoderici Libellus de Locis Sanctis, editus circa a.d. 1172, St Gallen, Paris, 1865. Todd, Manuscripts: Lambeth Palace = H. J. Todd, A Catalogue of the Archiepiscopal Manuscripts in the Library at Lambeth Palace, London, 1812. Touati, ‘De prima origine’ = F.-O. Touati, ‘De prima origine Sancti Lazari Hierosolimitani’, in Chemins d’outre-mer: Études d’ histoire sur la Méditerranée offertes à Michel Balard (Byzantina Sorboniensia), ed. D. Coulon, C. Otten-Froux, P. Pagès, D. Valérian, Paris, 2004, p. 801–12. Tougher, Julian  = S.  Tougher, Julian the Apostate, Edinburgh, 2007.

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Tréffort, ‘Charlemagne à Charroux’ = C. Tréffort, ‘Charlemagne à Charroux: légendes de fondation, histoire architecturale et création épigraphique’, Revue historique du Centre-Ouest, 5  (2007), p. 277–96. Trovato, ‘Alcuni testi’ = P. Trovato, ‘Sulla genealogia e la cronologia di alcuni testi di età crociata: Rorgo Fretellus e dintorni (l’alte Compendium, Eugesippus, l’Innominatus VI o pseudo-Beda, la Descriptio locorum circa Hierusalem adiacentium)’, Annali Online di Ferrara – Lettere, 1 (2012), p. 247–68. Tucci, Jerusalem = G. Tucci (ed.), Jerusalem: The Holy Sepulchre: Research and Investigations (2007–2011) (Pristina Servare, Collana di restauro architettonica, 14), Florence, 2019. Tudor, ‘Godric of Finchdale’  = V.  Tudor, ‘Godric of Finchdale [St  Godric of Finchdale] (c.  1017–1170)’, ODNB, online edition, 2004, revised 2017 (https://doi-org/10.1093/ref:odnb/10884). Tyerman, England and the Crusades = C. Tyerman, England and the Crusades, 1095–1588, Chicago, London, 1988. Tzaferis, Kursi–Gergesa = V. Tzaferis, The Excavations of Kursi– Gergesa (ʿAtiqot, Eng. series, 16), Jerusalem, 1983. Van Berchem, Matériaux, 2.2 = M. Van Berchem, Matériaux pour un Corpus Inscriptionum Arabicarum, 2: Syrie du sud, 2: Jérusalem, ‘Haram’ (Mémoires de l’Institut Français d’Archéologie du Caire, 44), Cairo, 1925. Van Der Horst, ‘Site of Adam’s Tomb’ = P. W. Van Der Horst, ‘The Site of Adam’s Tomb’, in Studies in Hebrew Literature and Jewish Culture (Amsterdam Studies in Jewish Thought, 12), ed. M. F. J. Baasten, R. Munk, Dordrecht, 2007, p. 251–55. Vieweger, Gibson, Muristan  = D.  Vieweger, S.  Gibson (eds) The Archaeology and History of the Church of the Redeemer and the Muristan in Jerusalem, Oxford, 2016. Vincent, Abel, Bethléem = L.-H. Vincent, F.-M. Abel, Bethléem: Le sanctuaire de la Nativité, Paris, 1914. Vincent et  al., Hébron  = L.-H.  Vincent, E.  J.  H. Mackay, F.M.  Abel, Hébron: le Ḥaram el-Khalīl: sépulture des Patriarches, Paris. 1923.

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Vogtherr, ‘Die Regierungsdaten’  = T.  Vogtherr, ‘Die Regierungsdaten der lateinischen Könige von Jerusalem’, Zeitschrift des Deutschen Palästina-Vereins, 110, 1994, p. 51–81. Wilkinson, Egeria’s Travels = J. Wilkinson, Egeria’s Travels to the Holy Land, rev. edn, Jerusalem–Warminster, 1981. Wilkinson, Jerusalem = J. Wilkinson, Jerusalem as Jesus Knew it: Archaeology as Evidence, London, 1978. Wilkinson, Jerusalem Pilgrims = J. Wilkinson, Jerusalem Pilgrims before the Crusades Warminster, 1977. Wilkinson et  al., Jerusalem Pilgrimage  = J.  Wilkinson, J.  Hill, W. F. Ryan, Jerusalem Pilgrimage, 1099–1185 (Hakluyt Society, series 2, 167), London, 1988. Wright, Early Travels = T. Wright, Early Travels in Palestine, London, 1848. Yavor, ‘Tinami’ = Z. Yavor, ‘Haifa, Kh. Tinami’, Hadashot Arkhiologiot/Excavations and Surveys in Israel, 109 (1999), p. 27–32, 21*– 22*, figs 31–36.

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Fig. 1. Saewulf ’s voyages from Italy to Jaffa and back to Constantinople in 1102–1103 (drawn by Kirsty Harding).

Fig. 2. Plan of Jerusalem in the twelfth century (drawn by Kirsty Harding and Ian Dennis).

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Fig. 3. The Church of the Holy Sepulchre, Jerusalem: plan at ground level. Key to chapels: 1. Prison of Christ; 2. St Nicholas; 3. Crowning with Thorns; 4. Flagellation; 5. Adam (drawn by Peter E. Leach).

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Fig. 4. Map of the Holy Land (drawn by Kirsty Harding).

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I, Saewulf, although unworthy and a sinner on my way to Jerusalem to pray at the Lord’s Sepulchre, being unable, whether through the oppressive weight of my sins or by lack of a ship, to cross the high sea by the direct route along with the others proceeding that way, have decided to note down only such islands as I passed by, or at least their names. [2] Some people embark at Bari (Varo), some at Barletta (Barlo), some also in Siponto or Trani, while some only cross the sea from Otranto, the last port in Apulia. We, however, boarded ship at Monopoli, a day’s journey from Bari, on Sunday 13 July (1102), the feast day of St Mildred the Virgin,a a day of ill omenb as it later turned out for us. Had divine mercy not protected us, we would all have been drowned; for that same day, while we were at sea a long way from port, we suffered shipwreck from the vioa  St Mildred or Mildrith, a princess of Mercian and Kentish royal descent, was abbess of Minster-in-Thanet (Kent) from 694 until her death around 732; her relics were translated to St Augustine’s Abbey, Canterbury, in 1030. See Rollason, Mildrith Legend; BHL, 2, p. 870, nos 5960–64. b  It was by chance that St Mildred’s feast day coincided with an Egyptian day (dies egyptiacus) or day of ill omen (13 July). On the reckoning of such days in late Anglo-Saxon England, see Chardonnens, Anglo-Saxon Prognostics, p. 330–92; cfr. Liuzza, Anglo-Saxon Prognostics; DMLBS, 1, p. 54.

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lence of the waves, but by God’s favour were returned to shore unharmed. [3] Afterwards we went to Brindisi and there, once again on a day of ill omen (22 July), we boarded the same ship, albeit somewhat repaired, and thus we reached land on an island of Greece at a town, which together with the island is called Corfu (Curphos),a on the eve of St James the Apostle (24 July); and indeed from there we came to the island called Kefalonia (Caphalania), driven by a great storm, on 1 August. There Robert Guiscard diedb and there our companions died, which saddened us greatly. Later, far away from there, we made landfall at Polipolis,c and then we came to the renowned island of Patras,d whose city we entered in order to pray to the blessed Andrew the Apostle, who died there but was later translated to Constantinople.e From Patras we came on the vigil of St  Laurence (9 August) to Corinth, where blessed Paul the Apostle preached the word of God and to whose citizens he wrote an epistle (Acts 18.1–18; 1–2  Cor).f There we suffered many misfortunes. From there we were ferried across to the port of Livadhostron (Hosta) and thus proceeded on foot – with some, however, on donkeys Or Kerkera. Robert Guiscard died in Kefalonia on 17 July  1085 (Loud, Age of Robert Guiscard, p. 223). c  Probably Killinis (Glarenza, Chiarenza) in the Morea, which had served as port for the ancient city of Elis (Palaiopolis), some five miles inland (Pryor, ‘Voyages’ p, 37; Bon, Péloponnèse, p. 162). d  Patras was not itself an island, but a port and city of Achaea in the Morea, which is attached to the rest of mainland Greece by the isthmus of Corinth. On the medieval castle, see Andrews, Castles, p. 116–29, 249, pl. xxix. e  A late eleventh-century description of Constantinople, translated from Greek into Latin in England around the time of Saewulf’s pilgrimage, relates that Andrew’s body, brought from Patras by St Artemius at the time of Constantine II (337–40), was then lying in the church of Holy Apostles, although an arm also existed in the church inside the Great Palace (Ciggaar, ‘Description’, p. 245, 258, 259). An account of the passion of St Andrew and the translation of his relics is also found in the same manuscript as Saewulf’s Relatio, written in the same hand (Cambridge, Corpus Christi, MS 111, p. 49). f  On the physical state of Corinth in this period, see Scranton, Mediaeval Architecture, p. 50–83; Sanders, ‘Recent Developments’; Bon, ‘Medieval Fortifications’; Andrews, Castles, p. 135–45, 249–41, pl. xxxi–xxxii. a 

b 

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– for two days to Thebes, a city that is commonly called Stivas.a On the following day, the eve of St Bartholomew the Apostle (23 August), we came to Negroponte.b There we hired another ship. [4] – Athens, indeed, where the Apostle Paul preached (Acts 17.15–33), is two days’ journey from the coast of Corinth. There blessed Dionysius was raised, educated and later turned to the Lord by blessed Paul (Acts 17.34) and there is the church of the Blessed Virgin Mary, in which oil is always burning in a lamp but never goes out.c – Afterwards we came to the island that is called Petaliond and then to Andros (Andria), where they make precious sendal, samites and other cloths woven from silk.e From there we came to Tinos and afterwards Syros (Sura), then Mykonos (Miconia) and so to Naxos (Naxia), – to one side of which is the memorable island of Crete, – then Keros (Carea), Amorgos (Omargon), Samos, Chios (Scion) and Mytilene (Metelina).f After that we came to Patmos, where blessed John the Apostle and Evangelist was banished by the emperor Domitian and wrote the Apocalypse (Rev 1.9). – Ephesus, however, is on the coast a  The name form Stivas, corrected by the editor from Stinas, corresponds with the medieval French Estives (Villehardouin-Valenciennes, § 593, § 600, ed. de Wailly, p. 360, 366). b  Chalkis (modern Chalkida), lying on the coast of Euboea facing the mainland, where the channel known as the Euripos Strait is only 40 m wide (Pryor, ‘Voyage’, p. 40–41; Andrews, Castles, p. 183–91, 251–52, pl. xxxv). c  The church of the Theotokos Atheniotissa was established in the Parthenon at the end of the sixth century and survived, albeit from 1204 in Latin hands, until the Ottoman occupation in 1456 (Kaldellis, Christian Parthenon, p. 107–09, 197–206; cfr. Kiilerich, ‘Spolia in the Little Metropolis’, p. 107–11). In 1395, it was visited and described by Nicola de Martoni, who also mentions seeing in a crack in the wall the ‘light of a burning flame that is never extinguished’ (Martoni, Pellegrinaggio, p. 138–41). d  Megalonesos Petalion, the largest island of the group. e  Saewulf’s mention of silk-production on Andros is affirmed by the inclusion of a type of silk known as d’Andria in the early fourteenth-century mercantile guide of Francesco Pegolotti (ed. Evans, p. 298), despite his editor’s reservations (p. 397). In the mid twelfth century al-Idrīsī described the island as ‘flourishing and populous’ (trans. Jaubert, 2, p. 128). f  Lesbos.

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near Smyrna, a day’s journey away, and is where he later entered his tomb while still living.a The Apostle Paul also wrote a letter to the Ephesians. – We then came to the islands of Leros and Kalymnos (Calimno), followed by Kos (Ancho), where Galen, the most esteemed physician among the Greeks, was born.b From there we passed through the port of the destroyed city of Knidos (Lidos), where Titus, the disciple of the Apostle Paul, preached,c and then came to Syme (Asimi), which means ‘made of silver’.d [5] Afterwards we came to famous Rhodes, where there is said to have been one of the Seven Wonders of the World, the statue or Colossus, a hundred and twenty-five feet high,e which the Persians destroyed along with almost all the province of Romania, when they advanced towards Spain.f To these Colossians blessed a  John’s death in Ephesus is recounted in the apocryphal Acta Johannis, 111–15 (NTA, 2, p. 203–05). Later accounts add that his tomb subsequently produced a dust or manna that had curative powers (Melito, Passio Iohannis, PG, 5, col. 1249–50; Gregory of Tours, in Gloria mart., 29, MGH, SS. rer. Merov., 1.2, p. 55), a tradition affirmed by medieval visitors including Daniel in 1106 (4, ed. Venevitinov, p. 6–8; trans. Ryan, p. 124), Conrad III in 1147 (Wibald, Brief­ buch, ed. Hartmann, 1, p. 128, no. 73) and the Catalans in 1303–1304 (Muntaner, Chron., 13, trans. Hughes, p. 59–60). b  Galen (Aelius or Claudius Galenus, ad 129–c. 200/16) was born in Pergamon. Hippocrates (460–370  bc), however, came from Kos, where the supposed remains of his houses were shown to Friar Nicola de Martoni in 1395 (ed. Piccirillo, p. 128–31). c  Titus, Paul’s disciple, was with him in Ephesus and from there Paul sent him to Corinth (2 Cor 7.6, 13–14; 8.6, 16–17, 23); but any connection with Knidos remains obscure. d  ‘Silver’ in modern Greek is ἀσήμι. e  Classical authors give the height as 70 cubits (c.  105 ft.) (Strabo, Geog., 14.2.5, LCL, 6, p. 268–69; Pliny, Hist. Nat., 34.18 (41–42), LCL, 9, p. 158–59). f  The Colossus was erected in 280 bc and collapsed during an earthquake in 226 bc. The assertion of John Malalas (11.18, ed. Taurn, p. 211) that it was re-erected by Hadrian in ad 125 is uncorroborated. Saewulf’s story appears to be based on an account, found in Greek and Syriac sources, that it was finally destroyed during Muʿāwiyya’s conquest of Rhodes in ad 653, the bronze being sold for scrap to a Jew from Edessa (Theophanes, am 6145/ad  652–53, trans. Mango and Scott, p. 481; Const. Porph., de Admin. Imp., ed. Moravcsik, DOT, 1, p. 84–85, 88–89; Cosmas, Coll., 81, PG, 38, col. 534) or in some accounts Emesa (Ḥimṣ) (Bar Hebraeus, Chron., 10, trans. Budge, 1, p. 98; Michael the Syrian, Chron., ed. Chabot, 2, p. 442–43).

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Paul the Apostle wrote a letter.a From there it is a day’s journey to the city of Patara, where blessed Nicolas the Archbishop was born,b to which we came at a late hour, blown by a great storm. In the morning with sails hoisted we came to an utterly deserted town, called that of St Mary of Makronesos, meaning the ‘long island’, which used to be inhabited by Christians formerly expelled by the Turks from Alexandria, as is evident from the churches and other buildings.c We then came to the town of the Myrans (Mirreorum), where St Nicolas ruled as head of the archdiocese; there is the port of the Adriatic Sea, just as Constantinople is the port of the Aegean. After venerating the holy tomb honouring the saint,d we came with full sails to the island that is called Chelidonia (Xindacopo), which in Latin is means ‘sixty oars’ on account of the strength of the sea,e near which is a port, which together with the land is called Phineka (Finica).f From there in truth we came after three days through the broadest expanse of the Adriatic Sea to the city of Paphos (Paffum), which is part of the island of Cyprus, to which after the Lord’s Ascension all the Apostles came together and there held a meeting to decide how things should be organized and sent the Apostle Barnabas to preach there.g After a  The epistle was in fact addressed by Paul and Timothy to the church in Colossae, a town near Laodicea in Phrygia (Col. 1.1–2). On the late Byzantine city of Rhodes, see Kollias, Rhodes, p. 13–15; Luttrell, Rhodes, p. 63–68. b  St Nicolas of Myra (270–343), see below. c  St  Mary of Makronesos (S.  Maria Mogronissi) was Kekova (Carávola), the second largest of the island group containing Castelorizo (Castelrosso) (Pryor, ‘Voyages’, p. 47; Bertarelli, Possedimenti, p. 134). ‘Alexandria’ was presumably Alexandretta (İskenderun) in Hatay rather than Alexandria in Egypt. d  Most of his body was removed to Bari in 1087 (Orderic Vitalis, Hist. Eccles, 7.12, ed. Chibnall, 4, p. 54–71, cfr. 353–54), what remained being taken to Venice in 1100 (Monk of the Lido, in RHC Occ, 5, p. xlv–lii, 253–92; cfr. BHL, 2, p. 895–97, nos 6179–201). e  Cape Taşlik and the offshore Beş islands (Pryor, ‘Voyages’, p. 47). In modern Greek ‘sixty oars’ is εξήντα κουπιά. f  Ancient Phoinix, modern Finike, known in the twelfth century as Portus Pisanorum (Pryor, ‘Voyages’, p. 47–48). g  This passage represents a confused summary of Acts 13.1–13, in which a group of ‘prophets and teachers’ meeting in Antioch sent Barnabas and Paul to Cyprus, where in Paphos they confronted the false prophet Bar-Jesus in the presence of the proconsul, Sergius Paulus. Barnabas later revisited Cyprus in the company of

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his death, St Peter came there from Joppa and spread the seeds of the divine word there before he ascended the episcopal throne of Antioch.a [6] Continuing our journey from the island of Cyprus, we were tossed about for seven days by stormy seas before we were able to reach port, so much so that one night we were forced back towards Cyprus, driven by a strong adverse wind, but by divine mercy, the Lord being near to all who call upon Him in truth (Ps 145.18), with no small feeling of regret being demanded of us, we returned once more to our chosen course. But for seven nights we were overwhelmed by such a storm and danger that we were bereft of almost any hope of escape. With the rising of the sun the next morning, however, the shoreline of the port of Joppa appeared before our eyes (Ps 79.10) and, just as the turmoil of so much danger grieved us in our own desolation (Bar 4.33), so unexpected and unhoped-for joy now increased in us a hundredfold. Thus, after the passage of thirteen weeks, constantly living either on the waves of the sea or on islands, in deserted shacks or cottages, as the Greeks do not receive guests, just as we went on board ship in Monopoli on a Sunday (13 July), now with great joy and thanksgiving on a Sunday we put in to the port of Joppa (12 October 1102). [7] Now I entreat you, all my dearest friends, with hands stretched out to heaven (Sir 51.19), clap your hands and raise with me a shout of joy to God in a voice of exultation (Ps 47.1), for He who is mighty (Lk 1.49) has shown mercy to me (Gen 19.19) through all my journey, may His name be blessed from this time forth and for evermore (Ps 113.2). Prick up you ears, dearest ones, and hear of the mercy which God’s forebearance extended to me, John Mark (Acts 15.36–39). On the late antique city itself, see Megaw, ‘Byzantine Paphos’. a  Paul refers to the presence of Peter (Cephas) in Antioch (Gal. 2.11) and he is mentioned as the first bishop of Antioch by Eusebius (Hist. Eccles., 3.36, LCL, 2, p. 280–81), Jerome (de Vir. Ill., 1, PL, 12, col. 607) and the Liber Pontificalis (PL, 213, col. 989). His journey from Joppa to Caesarea, from which he returned to Jerusalem, is recounted in Acts 9.36–10.25 and 11.2. An account of his supposed journey from Caesarea to Antioch, however, is given in the ‘Clementine’ literature attributed to Pope Clement I (Ps. Clement, Homiliae and Recognitiones); but no source, even apocryphal, appears to mention any visit to Cyprus.

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although the least of His servants, and to my companions. For on the same day on which we came to land someone said to me, as I believe from God: ‘Sir, go ashore today, in case by chance this night or at first light a storm blows up and tomorrow you cannot disembark.’ When I heard this, immediately seized of a desire to land, I hired a small boat and got into it with all my companions. While I was getting in, however, the sea was becoming agitated, the disturbance grew, and a strong storm developed (Jon 1.4), but with the favour of God’s grace I came to shore unharmed. What more can I say? We entered the city to look for somewhere to stay and, worn out and tired by long exertion, took refreshment and rested. In the morning, however, when we came out of church,a we heard the noise of the sea and the cry of all the people running together, astonished at things whose like had never been heard of before. Gripped by fear, we came running along with the others to the shore. When we got there, we saw the storm exceeding the height of mountains, we beheld innumerable bodies of drowned people of both sexes lying most pitiably on the beach, and at the same time we saw ships rolling together and being smashed into tiny pieces. But who could hear anything but the roaring of the sea and the crashing of ships? It even exceeded the shouting of the people and the sound of all the trumpets.b Our ship, how­ This was probably the parish church of St  Peter (Pringle, Churches, 3, p. 264, 267–68), though it is possible that others, perhaps with accommodation for pilgrims, also existed by this time. b  In the MS, sonitus omnium turbarum (‘noise of all the commotion’, or ‘crowds’) has subsequently been changed to sonitus omnium tubarum (‘sound of all the trumpets’). As the editor remarks, the amended text appears to reflect a passage by Virgil describing a battle on land, vox auditur fractos sonitus imitata tubarum (‘a sound is heard that is like broken trumpet blasts’, Georgics, 4.71–72, LCL, p. 224–25), while the text before alteration recalls Is 17.12–13 and associated verses: et tumultus turbarum sicut sonitus aquarum multarum (‘and the tumult of the multitudes is like the sound of many waters’). While Isaiah’s words might seem particularly apposite in the context of a storm at sea, the editor’s preference for the amended version of the text receives additional justification from the observation that trumpets are known to have been commonly used on medieval ships both for giving orders to the crew and for communicating between vessels. Trumpeters blowing straight trumpets may be seen stationed on the poops or forecastles of ships on a number of the thirteenth-century borough seals from English south-coast towns (Pedrick, Borough Seals, p. 27, 60–62, 63–65, 87, 102–03, 128–30, a 

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ever, large and very strong, and many others laden with corn and other merchandise and pilgrims coming and returning were still held by their anchors and cables in deep water, one way or another. How they were tossed about by the waves! – how through fear the masts were cut! – how the merchandise was thrown overboard! What onlookers’ eye, however hard and stony, could restrain itself from weeping? We had not watched this for long before, because of the violence of the waves and currents, anchors gave way, cables were broken and the ships, released by the strength of the waves and with all hope of escape being snatched away, were now lifted on high, now thrust down to the depths, and one by one were finally thrown up from the deep on to the beach or the reefs. There they were mercilessly battered from side to side and there, bit by bit, torn apart by the storm, the ferocity of the winds preventing them from returning in one piece to the open sea, and the depth of the sandsa from coming unharmed to the shore. But what use is it to tell how mournfully the sailors and pilgrims clung on, some to ships, some to masts, some to spars and some to transoms,b all without any hope of escaping? What more can I say? Some, consumed by numbness, sank where they were; some clinging to timbers of their own ships, unbelievable as this may seem to some, were cut to pieces there as I watched; some, torn from the decks of their ships, were once more carried away to the deep; some who could swim committed themselves willingly to the waves, and thus many perished. Very few, indeed, trusting in their own worth (Ps 49.6), came ashore unharmed. Thus, out of thirty of the largest ships, some of which are commonly called dromonds (dromundi), some gulafri and pl. II.3, VIII.15, X.19, XVII.34, XXIII.45), while a surviving example of just such a trumpet has also been excavated from a silt deposit in the Thames, dating from 1260–1350, on the medieval waterfront in London (Lawson, Egan, ‘Medieval Trumpet’; Klaus, Schofield, ‘Billingsgate Trumpet’; Klaus, ‘Billingsgate Trumpet’). a  Altitudo can mean ‘height’ or ‘depth’, but here the problem was evidently the shallow depth of water. b  Transtum can also mean more specifically the ‘thwart’ or ‘crossbeam’ of a ship or boat’s hull.

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others catti,a all laden with pilgrims or merchandise, by the time I had left the shore barely six remained unharmed. More than a thousand people of either sex perished that day. Indeed, no eye has seen a greater misery on one day; but from all these things, in His mercy, the Lord snatched me away, to Whom be honour and glory for unending ages, Amen (Rom 16.27; 1 Tim 1.17).b [8] From Joppa we went up to the city of Jerusalem, a two-day journey by a road that is mountainous, rough and dangerous, because the Saracens, for ever laying ambushes for the Christians, lie hidden in mountain caverns and rocky caves, watching day and night, always looking for a chance to fall upon those lagging behind the group through want or weariness. One moment they are seen all around, the next no one is visible. For anyone undertaking that journey can see how countless human bodies lie both on and beside the road, torn utterly apart by wild animals. Some may perhaps be amazed that the bodies of Christians should lie there unburied; but it is not surprising, because there is very little soil there and the rock does not lightly lend itself to being dug into. Besides, even if there were soil there, who would be so stupid as to leave his party and dig a grave for his companion virtually on his own? If anyone did this, he would be preparing a grave for himself rather than his friend. At any rate, on that road not only the poor and lame but also the rich and strong are exposed to danger. Many are killed by the Saracens, but more by heat and thirst; many die from lack of anything to drink, but more by drinking too much. We, however, with all our party reached our long-desired destination unharmed. Blessed be the Lord, Who has not rejected my prayer or withheld His mercy from me, Amen (Ps 66.20). By the twelfth century, the term dromundus (Anglo-Norman dromund, -unt) derived from the sixth-century oared warship called a δρόμων, could be applied to any large ship, not necessarily with oars. Pryor suggests that gulafri were oared transport vessels, while according to Albert of Aachen (10.49, 11.27, ed. Edgington, p. 762–63, 800–01) catti were triremes (Pryor, ‘Voyages’, p. 49–50; cfr. idem, Geography, p. 25–86). b  Albert of Aachen also comments on the severe storms that pounded the Syrian coast at the time of the autumnal equinox in 1102, causing the loss of thousands of lives and some 300 Christian ships, of which only a tenth could be salvaged (9.18, ed. Edgington, p. 658–61; cfr. Pryor, ‘Voyages’, p. 51 n. 25). a 

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[9] The entrance to the city of Jerusalem is on the west, below the citadel of King David, through the gate that is called David’s Gate. The church of the Holy Sepulchre,a which is called the ‘Martyrium,’ is the first place to visit, not just because of the layout of the streetsb but because it is more renowned than all other churches. This is rightly and appropriately so, because all the things that had been predicted by the holy prophets throughout all the world concerning Our Saviour Jesus Christ (2 Pet 3.2) were there all truly fulfilled. The church itself was royally and magnificently built by Archbishop Maximus, at the wish of the emperor Constantine and his mother Helena, after the finding of the Lord’s Cross.c At the centre of the church is the Lord’s Sepulchre, enclosed by a very strong wall and covered over, so that when it rains no rain can fall on the Holy Sepulchre, because the church above lies open and unroofed. The church was built like the city on the slope of Mount Sion, but only after the Roman commanders Titus and Vespasian, in avenging the Lord, had destroyed the entire city of Jerusalem down to the ground,d so that the Lord’s prophesy might be fulfilled. This He uttered as He was approaching Jerusalem and seeing the city wept over it: ‘If you had known, also you, for the days will come upon you, and your enemies will surround you with a bank and hem you in on every side and cast you to the ground and your children who are within you and will not leave a  On the church and its associated chapels, see Pringle, Churches, 3, p. 6–72; cfr. Coüasnon, Holy Sepulchre; Corbo, Santo Sepolcro; Tucci, Jerusalem. b  The phrase ‘because of the layout of the streets’ (pro conditione platearum) comes from Eucherius (de Situ, 6, CCSL, 175, p.  237), doubtless via Bede (Loc. Sanct., 2.1, CCSL, 175, p. 254). However, Eucherius was alluding to how in the early fifth century the main north–south street (cardo) would lead one directly from the northern city gate to the main eastern entrance to Constantine’s basilica, known as the Martyrium (cfr. Egeria, 17.3, 30.1, 30.3, 32.1, 37.8, 39.2, 43.7, 46.5, CCSL, 175, p. 73, 76, 77, 78, 82, 83, 86, 88), whereas in Saewulf’s time the basilica no longer existed and pilgrims entered the city by the west gate. c  The building operation put in train by Constantine in ad 324 was directed by the vicarius Orientis, Dracillianus, taking advice from Macarius I, bishop of Jerusalem (Eusebius, Vita Constantini, 3.25–40, GCS, 7, p. 94–101; trans. Cameron and Hall, p. 132–37, 281–91; cfr. Pringle, Churches, 3, p. 7). Maracius was succeeded by Maximus III around the time of the church’s dedication in 335. d  Josephus, War, 7.1–4, LCL, p. 306–07; cfr. Bahat, Atlas, p. 52–53.

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in you a stone upon a stone’, and so on (Lk 19.41–44). We know that the Lord suffered outside the gate (Heb 13.12); but the emperor Hadrian, who was called Aelius (Helias),a rebuilt the city of Jerusalem and the Lord’s Temple and extended the city as far as the Tower of David, which before that was far from the city, such that anyone can see from the Mount of Olives where the outer western walls of the city had formerly been and how much it was enlarged afterwards.b The emperor called the city after his own name Aelia (Helya), which means ‘house of God’.c Some people say, however, that the city was restored by the emperor Justinian, and similarly the Lord’s Temple, just as it remains now, but they are speaking according to their opinion and not according to the truth.d For the Syrians (Assirii), whose forebears were the inhabitants of that country from (the time of) the first persecution,e say that after the Lord’s Passion the city was taken and destroyed seven times, along with all the churches, but was not altogether thrown down. [10] In the atrium of the church of the Holy Sepulchre some very holy places are to be seen, such as the prison where, according to the Syrians, Our Lord Jesus Christ was imprisoned after In full, Publius Aelius Hadrianus; Helias, on the other hand, is Elijah. David’s Tower, originally named Hippicus, was built by Herod the Great at the nw corner of the ‘first wall’ of the city. Hadrian enlarged Jerusalem by extending the area enclosed by the northern ‘second wall’ to the ne and nw, thereby bringing the site of the Holy Sepulchre within the walls, David’s Tower being the point at which the two walls now met. See Bahat, Atlas, p. 40–67. c  A misunderstanding, possibly inspired by Jesus’ last words on the Cross in Mt 27.46: ‘Eli, Eli, lamma sabacthani? hoc est: Deus meus, Deus meus, ut quid dereliquisti me?’ (My God, my God, why hast thou forsaken me? AV). d  The most significant of Justinian’s building works in Jerusalem listed by Procopius was the massive ‘New Church’ of St Mary (Procopius, de Aed., 5.6.1–26, 9.1–9, LCL, p. 342–49, 356–59). At one time this was mistakenly thought to have occupied the site of the Aqṣā Mosque within the Temple precinct, but excavations in the 1970s finally identified its foundations towards the southern end of the cardo (Avigad, Jerusalem, p. 208–46; Ben-Dov, Shadow of the Temple, p. 225–59; Bahat, Atlas, p. 74–78). e  The ‘first persecution’ refers to the ‘great persecution’ and dispersal of the followers of Christ throughout Judaea and Samaria following the martyrdom of St Stephen (Acts 8.1). By Syrians (Assirii) Saewulf means the Arabic-speaking Christian population, apparently without differentiation between Greek Orthodox (or Melchites) and Syrian Jacobites (today Syriac Orthodox). a 

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His betrayal. Then, a little above appears the place where the Holy Cross was found with the other crosses and where afterwards a large church was constructed in honour of Queen Helena; but afterwards it was utterly destroyed by the pagans. Lower down, not far from the prison may be seen a marble column, to which Jesus Christ Our Lord was bound in the Praetorium and struck with the harshest of lashes. Beside it is the place where Our Lord was stripped of his clothes by the soldiers; then comes the place where He was clothed in purple by the soldiers and crowned with a crown of thorns, and where they divided his clothing by casting lots (Mt 27.35). [11] Afterwards one goes up on to Mount Calvary, where the Patriarch Abraham first set up an altar and at God’s command was willing to sacrifice his son to Him (Gen 22.1–14); afterwards, the Son of God, whom he (Isaac) prefigured, was offered in the same place as a sacrificial victim to God the Father for the salvation of the world. Moreover, as a witness to the Lord’s Passion, the rock of the mount is split wide open beside the hole in which the Lord’s Cross was set, because without being rent apart it would not have been able to bear the slaughter of its Maker, as we read in the Passion : ‘and the rocks were split’ (Mt 27.51). Underneath is the place which is called Golgotha, where Adam is said to have been revived from the dead by a stream of the Lord’s blood running over him, as we read in the Lord’s Passion: ‘and many bodies of saints who were sleeping rose up’ (Mt 27.52).a But in the Sentences of blessed Augustine it is read that he was buried in Hebron,b where the three Patriarchs were also later buried with their wives: The chapel of Adam containing his tomb below Calvary is first mentioned in the seventh century (Epiphanius, 1, trans. Wilkinson, p. 117; Pringle, Churches, 3, p. 9). b  Not Augustine or Prosper (Liber Sententiarum, CCSL, 68A), but Jerome, following his own translation of Josh 14.15: ‘The name of Hebron was formerly called Kiriath-Arba [= the city of Arba]: the greatest man Adam was buried there among the Anakim’ (Nomen Hebron ante vocabatur Cariath Arbe: Adam maximus ibi inter Enacim situs est), as opposed to: ‘this Arba was the greatest man among the Anakim’ (RSV). See Jerome, Quaest. Hebr. in Gen. (Gen 23.2), CCSL, 72, p. 28; idem, Ep. 108, 11.3, CSEL, 55, p. 319; idem, Liber Locorum, GCS, 11.1, p. 7.11–14; idem, in Matt., 27.33, PL, 26, col. 209; Van Der Horst, ‘Site of Adam’s Tomb’. a 

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Abraham with Sarah, Isaac with Rebekah, Jacob with Leah (Gen 23.19, 25.9–10, 35.29, 49.29–33, 50.1–13), and the bones of Joseph, which the Children of Israel brought with them from Egypt (Gen 50.24–26; Ex 13.19). Beside the place of Calvary is the church of St Mary, in the place where the Lord’s body, removed from the Cross, was anointed with spices and wrapped in a linen cloth or shroud before it was buried. [12] At the east end of the church of the Holy Sepulchre, in the wall on the outside not far from the place of Calvary, is the place that is called ‘The Compass’, where Our Lord Jesus Christ himself marked and measured the centre of the world with his own hand, as the psalmist attests: ‘Yet God, our King before all time, has worked salvation in the midst of the earth’ (Ps 74.12).a But some people say that in that place the Lord Jesus Christ first appeared to Mary Magdalene, when in tears she enquired of Him and thought Him to be the gardener, as the evangelist relates (Jn 20.15). Those most holy chapels are enclosed within the courtyard of the Holy Sepulchre, on the east side of it. To the sides of the church itself are attached two most distinguished chapels, one on each side in honour of St Mary and St John respectively, in the same way that they stood as participants in the Lord’s Passion, one to either side of Him (Jn 19.25–27).b Moreover, on the west wall of the chapel of St Mary, painted on the outside, is to be seen an image of the Mother of God, which in former times miraculously consoled Mary the Egyptian, as one reads in her Life, by speaking to her through the Holy Spirit, when she was feeling remorse with all her heart and urgently requested the assistance of the Mother of God in the form in which she appeared in the painting.c On the other side of Compare the account of Daniel from four years later: ‘Beyond the wall behind the altar is the navel of the earth and a vault has been built above it and high up is depicted Christ in mosaic and a scroll which reads: “Behold I have measured heaven and earth with my hand” [cfr. Is 40.12]’ (11, ed. Venevitinov, p. 19; trans, Ryan, p. 128). b  St Mary’s chapel is to the north, St John’s to the south. c  Sophronius, Vita s. Mariae Aeg., 3.22–26, PG, 87.3, col. 3711–16; Paul the Deacon (trans.), Vita s. Mariae Aeg., 15–17, PL, 73, col. 681–83; cfr. Anastasius, Interpretatio Synodi VII, PL, 129, col. 314–15; Hildebert, Vita b. Mariae Aeg., 9, PL, 171, col. 1332; Honorius, Spec. Eccles., PL, 172, col. 906. a 

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the church of St John is the very beautiful church (monasterium) of the Holy Trinity, in which is the place of baptism; adjoining it is the chapel of St  James the Apostle, who occupied the first pontifical throne of Jerusalem. They are all built and arranged so that anyone standing in the outermost church is able to see clearly through all five churches, door to door. [13] Outside the door of the church of the Holy Sepulchre, to the south is the church of St Mary, which is called ‘Latina’, because service has always been rendered to the Lord by the monks there in Latin;a and the Syrians say that, during the crucifixion of her Son, Our Lord, the Blessed Mother of God herself stood in the same place where the altar of the church is now. To this church is attached another church of St Mary, which is called ‘the Small’, where nuns dwell, serving her and her Son with great devotion.b Beside that is the Hospital, where there is a noble church dedicated in honour of St John the Baptist.c [14] From the Lord’s Sepulchre one goes down a distance of two crossbow shots to the Lord’s Temple, which is to the east of the Lord’s Sepulchre. Its court is of great length and breadth and is has many gates, but the principal gate, which stands in front of the Temple, is called ‘Beautiful’ on account of the quality of its work and the variety of its colours.d There Peter cured the lame man when he and John went up into the Temple at the ninth hour, as one reads in the Acts of the Apostles (3.1–10). The place where Solomon built the Temple of the Lord was called in former times Bethel. There Jacob went at the Lord’s bidding and there he lived and saw in the same place the ladder, On the Benedictine church of St  Mary Latin, see Pringle, Churches, 3, p. 236–53. b  On St Mary the Small, also known as the Great, see Pringle, Churches, 3, p. 253–61; idem, ‘St Mary the Great’. c  On the site of the Hospital, see Pringle, Churches, 3, p.  192–207; idem, ‘Jerusalem Hospital’; Berkovich, Reem, ‘Crusader Hospital’; Humbert, ‘Church of St John’. d  This gate is identifiable as Bāb al-Silsila (Gate of the Chain) at the east end of David/Temple Street, while the ‘Gate Beautiful’ mentioned in Acts 3.1–10 was more likely the one facing east and known since the seventh century as ‘Golden’ (cfr. Pringle, Churches, 3, p. 103). a 

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whose top was touching the heavens, and he saw angels ascending and descending (Gen 28.12) and said: ‘Truly this place is holy’, as one reads in Genesis.a In the same place he erected a stone as a pillar and built an altar, pouring oil over it (Gen 28.11–19). Afterwards in the same place, by divine command, Solomon made a Temple to the Lord of magnificent and unequalled workmanship and embellished it wonderfully with every kind of decoration, as one reads in the Book of Kings (1 Kings 5–7). By its height it belittled all the mountains around it and by its brilliance and renown it surpassed all the city walls and buildings. At the centre of the Temple is to be seen a rock, tall, large and hollowed out underneath, in which there was the Holy of Holies: there Solomon placed the Ark of the Covenant, containing the manna and the rod of Aaron, which sprouted leaves, blossomed and produced almonds (Num 17.8), and the two tables of the Covenant (Heb 9.4); [15] there Our Lord Jesus Christ used to rest, wearied by the noisy disputation of the Jews; there is the confessional, where His disciples confessed to Him; there the angel Gabriel appeared to the priest Zechariah, saying, ‘Receive a son in your old age’ (Lk 1.13); there also Zechariah, son of Barachiah, was killed between the Temple and the altar (Mt 23.35); in that place the boy Jesus was circumcised on the eighth day and called ‘Jesus’, meaning ‘Saviour’ (Lk 2.21); there the Lord Jesus was presented by his parents including the Virgin Mary on the day of her purification and was received by the old man Simeon (Lk 2.22–34); there too, when Jesus was twelve years old, He was found sitting among the doctors, listening to them and asking questions, as one reads in the Gospel (Lk 2.42–46); later, from there He cast out the oxen and sheep and pigeons (Jn 2.13), saying, ‘My house shall be called a house of prayer’ (Mt 21.13; Mk 11.15–17; Lk 19.45); there He said to the Jews, ‘Destroy this Temple and in three days I will raise it up’ (Jn 2.19); there one may still see in the rock the Lord’s footprints, from when He hid Himself and departed from the Temple, These words are from the liturgy for the dedication of a church, and continue ‘and the gate of heaven’ (Hesbert, Corpus, 3, p. 532, no. 5366); those in Gen 28.16 are: ‘Truly the Lord is in this place, and I did not know it.’ a 

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as one reads in the Gospel, in case the Jews should throw at Him the stones that they were carrying (Jn 8.59); and there the woman caught the act of adultery was brought before Him by the Jews in order to find a way of denouncing Him (Jn 8.3–6). There, on the eastern side of the Temple, is a city gate that is called the Golden Gate, where Joachim, the father of Blessed Mary, at the bidding of an angel of the Lord met his wife Anne.a By the same gate the Lord Jesus, coming from Bethany on Palm Sunday, entered the city of Jerusalem seated on an ass, while the boys sang, ‘Hosannah to the Son of David!’ (Mt 21.9; cfr. Mk 11.9–11).b Through that very gate the emperor Heraclius entered as victor on his return from Persia with the Lord’s Cross, but first the way was blocked by stones falling one after another and the gateway became like a solid wall, until, humiliated by the admonishment of an angel, he dismounted from his horse and thus the entrance opened up to him.c Inside the court of the Lord’s Temple, to the south is the Temple of Solomon, of wondrous size, to the east of which is a chapel containing, according to the Syrians, the cradle of Jesus Christ, his bath and the bed of His blessed Mother.d [16] From the Lord’s Temple one goes to the church of St Anne, the mother of Blessed Mary, on the north side where she lived with her husband.e There she also gave birth to her daughter, the most beloved Mary, the saviour of all the faithful.f That place is a little beyond the Sheep-pool known in Hebrew as Bethsaida, which has five porticos, of which one reads in the Gospel (Jn 5.2).g Ps. Matt., Evang. 3.5, ed. Tischendorf, p. 60; ANF, 8, p. 370; de Nat. Virg. Mariae, 4.2, Tischendorf, p.  116; ANF, 8, p.  385; cfr.  Protevang. Jacobi, 4.4, ed. Tischendorf, p. 10; NTA, 1, p. 427–28; ANF, 8, p. 362. b  The identification of the gate through which Christ entered Jerusalem as the Golden Gate is made in a seventh-century text attributed to Bede (Homiliae, 3.105, PL, 94, col. 507). c  This story is told by Rabanus Maurus (Homiliae, 70, PL, 110, col. 133–34). On the Golden Gate, see Pringle, Churches, 3, p. 103–09. d  On this chapel, known as Masjid Mahd ʿIsa or Miḥrāb Maryam, see Pringle, Churches, 3, p. 310–14; Myres, ‘Masjid Mahd ʿIsa’. e  On St Anne’s church, see Pringle, Churches, 3, p. 142–56. f  Protevang. Jacobi, 5–6, ed. Tischendorf, p. 10–14; trans. NTA, 1, p. 428. g  Here Saewulf appears to follow a version of the Latin text of Jn 5.2 that is close to the Greek: Est autem Ierosolymis super (ἐπὶ) Probatica piscina quae cognoa 

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A little further still is the place where a woman, who had suffered from a haemorrhage for twelve years and whom the doctors could not cure, was restored to health by the Lord by touching the fringe of His garment while He was pressed about by the crowd in the street (Mt 9.20–22; Mk 5.25–34; Lk 8.43–48).a [17] From St Anne one proceeds through the gate leading to the valley of Jehoshaphat to the church of St Mary in the same valley, where she was respectfully committed to burial by the Apostles after her death.b Her tomb is venerated with the highest honour by the faithful, as is right and proper. In that place monks serve Our Lord Jesus Christ and His mother day and night and there is the Kidron brook. There also is Gethsemane, to which the Lord came with the disciples from Mount Sion across the Kidron brook before the hour of his betrayal. There is a certain chapel,c where He Himself left Peter, James and John saying, ‘Remain here and watch with me.’ And going forward He fell on His face and prayed, and came to His disciples and found them sleeping (Mt 26.38–40). There are still to be seen there the places where the disciples slept, minatur hebraice Bethsaida. The word probaticus (Greek, προβατικός) means ‘relating to sheep (or cattle)’. Since the text does not say what related to sheep, translators usually assume that it was the Sheep Gate (porta gregis) in the city wall (Neh 3.1). On this basis, the Latin text would mean: ‘Now there is in Jerusalem above (over, beyond) the Sheep Gate a pool that is called in Hebrew Bethsaida.’ Other Latin versions of the Gospel, however, omit the word super, producing a different meaning: ‘There is in Jerusalem a Sheep-pool that is called in Hebrew Bethsaida.’ Eusebius, followed by Jerome, explained that this Sheep-pool was so called because the animals offered in the Temple were washed in it, staining the water red (On./Lib. locorum, ed. Klostermann, p. 58–59). In Saewulf’s time, the pool named by John Bethzatha (Bethesda, Bethsaida), where Jesus cured the lame man, was still commonly referred to as the Sheep-pool; opinions differed, however, as to whether it should be identified with Birkat Banī Isrāʾīl beside the north wall of the Temple or with a double pool a little further north, which archaeologists today identify as Bethzatha. Saewulf, despite apparently using a Gospel text that included super, seems to have favoured the former, since his qualification of super as prope super seems to imply that St Anne’s church lay ‘a little beyond’ it and in the next sentence he refers to another place that lay paulo superius (‘a little further still’). a  This happened in Capernaum, rather than Jerusalem. b  On the church of St  Mary in the Valley of Jehoshaphat, see Pringle, Churches, 3, p. 287–306. c  See Pringle, Churches, 3, p. 98–103.

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each one on his own. Gethsemane is at the foot of the Mount of Olives and the Kidron book is below it, between Mount Sion and the Mount of Olives, forming so to speak the division between the mountains, the level ground between the mountains being called the valley of Jehoshaphat. A  little further up the Mount of Olives is a chapel in the place where the Lord prayed,a as one reads in the Passion: And He withdrew a stone’s throw from them (Lk 22.41). And being in agony He prayed more intensely; and His sweat became like drops of blood running down on to the ground (Lk 22.44). After that, Akeldama, the field bought with the money paid for Our Lord (Mt 27.3–10; Acts 1.18–19), is similarly located beside the valley at the foot of the Mount of Olives, three or four crossbow shots to the south of Gethsemane, and there a countless number of tombs are to be seen.b That field is beside the tombs of the holy fathers Simeon the Just and Joseph, the man who raised the Lord. Those two tombs, made in ancient times in the form of towers, are cut from the base of the mountain itself.c Afterwards one goes down beside Akeldama to the spring that is called the Pool of Siloam, where on the Lord’s instructions a man born blind washed his eyes, after the Lord anointed his eyes with clay made from His own spittle (Jn 9.1–7). [18] From the church of St Mary mentioned above one goes up to the east by an arduous route almost to the top of the Mount of Olives, to the place where Our Lord ascended into heaven in the sight of the disciples.d The same place is enclosed by a little tower and respectfully laid out with an altar made over the spot inside, and is also surrounded on all sides by a wall. However, in the place where the Apostles stood with blessed Mary, His mother, gazing with astonishment at His Ascension, is the altar of the church of St Mary; in that place two men stood beside them in white robes See Pringle, Churches, 3, p. 358–65. See Pringle, Churches, 3, p. 222–28. c  These rock-cut tombs, associated with catacombs, date from the second to first centuries bc. In attributing them to St Simeon and St Joseph, Saewulf is following Adomnán (1.14, CCSL, 175, p. 196; cfr. Bede, Loc. Sanct., 5.2, CCSL, 175, p. 261–62; cfr. Pringle, Churches, 3, p. 186, pl. xcix). d  On the church of the Ascension, see Pringle, Churches, 3, p. 72–88, 316. a 

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saying, ‘Men of Galilee, why do you stand looking into heaven?’, and so on (Acts 1.10–11). No more than a stone’s throw from there Our Lord wrote the Lord’s Prayer in Hebrew with His own fingers on marble, so the Syrians say. In that place there was also a very beautiful church, but later it was completely destroyed by the pagans, as all the churches outside the walls have been.a [19] The church of the Holy Spirit on Mount Sion is outside the wall, an arrow-shot to the south.b There the Apostles received the promise of the Father, that is to say the Spirit, the Counsellor, on the day of Pentecost, and there they composed the Creed.c In that church there is a chapel in the place where Blessed Mary died; on the other side of the church is a chapel in the place where Our Lord Jesus Christ appeared first to the Apostles after the Resurrection, and it is called ‘Galilee’, as He Himself said to the Apostles: ‘After I have risen again, I will go before you to Galilee’ (Mt 26.32; Mk 14.28). That place was called ‘Galilee’ because the Apostles, who were called ‘Galileans’, often stayed there. – [20] Galilee is a great city near Mount Tabor, three days’ journey from Jerusalem.d On the other side of Mount Tabor is the city that is called Tiberias, and after it Capernaum and Nazareth, beside the Sea of Galilee ande Sea of Tiberias, to which Peter and the other Apostles returned to fish after the Resurrection of the Lord and a  On the church of the Lord’s Prayer (Pater Noster), see Pringle, Churches, 3, p. 117–24. b  The church of Mount Sion was in a ruinous state at the time of Saewulf’s visit, but was progressively rebuilt and enlarged in a Romanesque and, later, Gothic style through the twelfth century. See Pringle, Churches, 3, p. 261–87. c  The composition of the Symbolum, or ‘Apostles’ Creed’, is not mentioned in the Gospels. The earliest text, with an account of its composition by the Apostles in Jerusalem after the first Pentecost, dates from the early eighth century (Pirminius, de Sing. Lib, PL, 89, col. 1034). d  It is not clear why Saewulf thought Galilee was a city, unless perhaps he was thinking of Cana of Galilee, which in ch. 29, p. 114 (line 535), he also refers to simply as ‘Galilee’. e  These are alternative names for the same lake, as is made clear below where et is replaced by vel (p. 113, line 520). The copyist of Lambeth 144 (fol. 118vb) evidently noticed something amiss, as he changed et to est and started a new sentence thus: ‘Beside the Sea of Galilee is the Sea of Tiberias …’ (Iuxta mare Galilee est mare Tyberiadis …). This makes better sense grammatically, but not geographically.

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where the Lord later manifested Himself to them by the sea (Jn 21). Near the city of Tiberias is the plain, where the Lord Jesus blessed five loaves of bread and two fish and later fed four thousand people from them, as one reads in the Gospel.a But let me return to the subject in hand. – [21] In Galilee on Mount Sion, where the Apostles were hidden in an upper chamber for fear of the Jews, after the doors had been shut Jesus stood in the midst of them, saying, ‘Peace be with you’ (Jn 20.19, 26); and He showed Himself again, when Thomas put His finger into His side and into the place of the nails (Jn 20.26–29). There He dined with the disciples before the Passion and washed their feet (Jn 13.1–10). In that place there is still the marble table on which He dined; and there the relics of Saint Stephen, Nicodemus, Gamaliel and Abibas were honourably buried by Saint John the Patriarch, after their discovery.b The stoning of Saint Stephen took place two or three crossbow shots outside the walls, in the place to the north where a most beautiful church was built.c That church has been completely destroyed by the pagans. Likewise, the church of the Holy Cross stands about a mile west of Jerusalem, in the place where the Cross was cut down.d It is greatly honoured and very beautiful, but has been rendered derelict by the pagans, although not greatly destroyed except in the surrounding buildings and cells. Below and outside the city wall on the slopes of Mount Sion is the church of St Peter, which is called ‘the Cock-crow’ (Gallicantus), where in a very deep crypt, such as may be seen in that place, after denying the Lord he hid himself and there wept bitterly over his offence (Mt 26.75; Lk 22.62).e About three miles west of the church of the Holy Cross is a large and very beautiful monastery in honour of a  This passage refers to two documented events: Jesus feeding some 5000 men and their families with 5 loaves and 2 fish (Mt 14.17–21, 16.9; Mk 6.38–44; Lk 9.13– 16; Jn 6.8–10) and, later, some 4000 with 7 loaves and some small fish (Mt 15.32–39; 16.10; Mk 8.1–10). b  In ad 415. See Lucian, Epist., 8, PL, 41, col. 815–16; Pringle, Churches, 3, p. 261, 372. c  See Pringle, Churches, 3, p. 372–79. d  See Pringle, Churches, 2, p. 33–40. e  See Pringle, Churches, 3, p. 346–49.

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Saint Sabas, who was one of the seventy-two disciples of Our Lord Jesus Christ (Lk 10.1).a Hitherto, more than three hundred Greek monks served God there, living cenobitic lives, but the greater part of them were killed by the Saracens. Some, however, are devotedly serving the same saint in another monastery inside the city beside the Tower of David.b The first monastery has been completely given up to abandonment. [22] The city of Bethlehem in Judaeac lies six miles south of Jerusalem. There nothing has been left habitable by the Saracens but everything has been devastated, as in all the other Holy Places outside the walls of Jerusalem, apart from the church of the Blessed Virgin Mary, the mother of Our Lord, which is large and celebrated.d In this church there is a certain crypt below the choir, almost in the centre, in which is to be seen somewhat to the left the very place of the Lord’s Nativity. A little further down to the right, beside the place of the Lord’s Nativity, is the stall where the ox and ass were standing when the infant Lord was placed before them in the manger. The stone that supported the head of Our Saviour in the Sepulchre was brought here by Saint Jerome the Priest from Jerusalem and can very oftene be seen in the manger. Saint Jerome himself lies below the northern altar in the same church. The Innocents, who as children were killed in the same place by Herod instead of the infant Christ (Mt 2.16), lie below an altar in the southern part of the church. The two most holy women, Paula

In fact, Sabas lived four centuries after Christ, being born in Cappadocia in 439 and dying in his own monastery in the Kidron Valley, se of Jerusalem, in 532. See Cyril of Scythopolis, Vita S. Sabae; Patrich, Sabas. On the monastery in the twelfth century, see Pringle, Churches, 2, p. 258–67. b  See Pringle, ‘Church of St Sabas’; idem, Churches, 3, p. 189–92, 355–58. c  Or Bethlehem of Judah, as it is often referred to in the Old Testament and Matt. 2.1–6. d  On the church of the Nativity, see Vincent, Abel, Bethléem; Hamilton, Church of the Nativity; Bagatti, Betlemme; Pringle, Churches, 1, p.  137–56; Bacci, Mystic Cave; Alessandri (ed.), Nativity Church. e  As the editor remarks, the restrictive sense given to the verb by sepius (‘very often’) is unexplained, though it also appears in Lambeth MS 144. It may possibly be the result of miscopying another word, such as ipsius, hence: ‘… it may be seen in His manger.’ a 

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and her daughter, the virgin Eustochium, also lie there.a There is there a marble table, on which the Blessed Virgin Mary ate with the Three Magi after they had presented their gifts (Mt 2.11). There is a cistern in the church next to the crypt of the Lord’s Nativity, into which the star is said to have fallen. There also is said to be the bath of the Blessed Virgin Mary. [23] Bethany, where Lazarus was raised from the dead by the Lord (Jn 11.1–44), stands about two miles east of the city on the other side of the Mount of Olives. There is the church of Saint Lazarus,b in which is to be seen his tomb and those of many bishops of Jerusalem. Below the altar is the place where Mary Magdalene washed the feet of the Lord Jesus with her tears and wiped them with her hair, kissed his feet and anointed them with ointment (Mt 26.6–7; Mk 14.3).c Bethphage, where the Lord sent his disciples ahead to the city, is on the Mount of Olives, but almost nothing of it is to be seen.d [24] Jericho, where the Garden of Abraham lies, is ten leagues from Jerusalem, a most fruitful land of trees and for all kinds of palms and fruits of the soil. There is the spring of Elisha the Prophet, whose water he turned to sweetness by blessing it and putting salt into it, because it was very bitter to drink and useless for growing anything (2 Kings 2.19–22). There a most beautiful plain opens out on every side. From there one goes up some three miles to the High Mountain, the place where the Lord fasted for forty days and where afterwards He was tempted by Satan (Mt 4.1–2). [25] The River Jordan is four leagues east of Jericho. On this side of the Jordan the region that is called Judaea extends as far as the Adriatic Sea, Jerome and Paula, together with her daughter Eustochium, established monasteries for men and women in Bethlehem soon after 385 (see Hunt, Holy Land Pilgrimage, p. 171–79). b  See Pringle, Churches, 1, p. 122–37. c  In the Gospels the woman is unnamed. d  This passage seems to conflate two Gospel episodes: Jesus sending two disciples ahead to the village of Bethphage to fetch the ass and the colt on Palm Sunday (Mt 21.1–9; Mk 11.1–10; Lk 19.29–38; Jn 12.12–19) and sending Peter and John from an unidentified location into Jerusalem to prepare the Passover meal (Mt 26.17–18; Mk 14.12–13; Lk 22.7–10). On the medieval church in Bethphage, see Pringle, Churches, 1, p. 157–60. a 

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that is to say to the port that is called Joppa. On the other side of the Jordan is Arabia, a region very hostile to Christians and unsafe to all followers of God, in which there is the mountain from which Elijah was taken up to heaven by a fiery chariot (2 Kings 2.11); and from the Jordan it is a journey of eighteen days to Mount Sinai, where the Lord appeared to Moses in the fire of a burning bush (Ex 3.2) and where later, at God’s command, Moses ascended and remained there fasting for forty days and as many nights and thus received from the Lord two stone tablets inscribed by the finger of God to teach the Children of Israel the law and the commandments that were preserved on the tablets themselves (Ex 24.12–34.28; Deut 9.10). [26] Hebron, where the Holy Patriarchs Abraham, Isaac and Jacob lie with their respective wives and where Adam, the first-formed man, similarly lies buried,a is four and a half leagues south of Bethlehem. There King David reigned seven years before he acquired Jerusalem from the family of King Saul.b The great and most beautiful city of Hebron has until now lain desolate on account of the Saracens. To the east of it the tombs of the Holy Patriarchs, built in antiquity, are enclosed by a very strong castle, each of the three tombs being like a large church with two sarcophagi placed respectfully inside, one for the husband and one for the wife.c Down to the present time the scent of balsam and the most precious spices with which the holy bodies were anointed still floats most sweetly from the tombs and fills the nostrils of those standing there. The bones of Joseph, which, as he entreated them, the Children of Israel brought back with them from Egypt (Gen 50.24–26; Ex 13.19), are buried more humbly than the others, almost in the outer part of the castle. The oak, beneath whose canopy Abraham was staying when he saw the three boys coming down the way (Gen 18.1–2), is still living and producing leaves, See ch. 11, p. 100, note b above. 2 Sam 5.5: ‘At Hebron he reigned over Judah seven years and six months; and at Jerusalem he reigned over all Israel and Judah thirty-three years’ (RSV). c  On the Herodian precinct enclosing the tombs and the twelfth-century church, see Vincent, Mackay, Abel, Hébron; Barbé, Hébron 1119; Pringle, Churches, 1, p. 223–39. a 

b 

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according to the local people, not far away from the castle just mentioned.a [27] Nazareth, the city of Galilee, where the Blessed Virgin Mary received from the angel the salutation announcing the Lord’s Nativity (Lk 1.26–33), is some four days’ journey from Jerusalem. The route to it is through Shechem (Sichem), a city of Samaria, which is now called Nāblus (Neapolis), where Saint John the Baptist received the sentence of beheading from Herodb (Mt 14.1–12; Mk 6.16–29). There is Jacob’s Spring, from which Jesus, tired and thirsty from the journey and sitting above the spring, deigned to ask for water from a Samaritan woman, who came to draw water from it, as one reads in the Gospel (Jn 4.4– 7).c From Shechem one goes to Caesarea of Palestine, from Caesarea to Ḥayfā (Cayphas), and from Ḥayfā to Acre. From Acred Nazareth lies about eight miles to the east. The city of Nazareth, however, has been completely laid desolate and thrown down by the Saracens, yet a very celebrated church marks the place of the Lord’s Annunciation.e Near the city, moreover, there bubbles forth the clearest of springs, still enclosed on all sides, as it was formerly, with marble columns and panels. From this the boy Jesus along with the other boys often drew water on behalf of his mother.f This was identified at this time as Tall al-Rumayda (Tel Hebron) (Pringle, Churches, 2, p. 201–04). b  Herod Antipas, son of Herod the Great and ruler (tetrarch) of Galilee and Perea. c  The place where some believed that John the Baptist was beheaded and buried was not Shechem, but Sebaste, also known as Samaria. Similarly, Jacob’s Well was not in Shechem but Sychar (Sichar), modern ʿAskar (Abel, Géog., 2, p. 472–73; TIR, p. 238). d  ad Accaron. De Acharonte: Here as elsewhere Saewulf shares the company of those medieval writers scorned by Fulcher of Chartres (1.25.11, Hagenmeyer, p. 274–75), who confused Acre (Accho, Ἀκχώ: Judges 1.31) with Ekron (Accaron, Ἀκκαρών: Josh 13.3), one of the five cities of the Philistines (cfr.  Jerome, Liber locorum, GSC, 11.1, p. 23; TIR, p. 56, 204–05). e  See Pringle, Churches, 2, p. 116–40. f  Cfr.  Ps.  Thomas, Gr1.11, Gr2.10, Lat.9, ed. Tischendorf, 151, 162, 174–75; trans. ANF, 8, p. 397, 399, 402; Ps. Matt., 33, ed. Tischendorf, p. 103; trans. ANF, 8, p. 380. The well was associated with a church of St Gabriel (Daniel, 94–95, ed. Venevitinov, p. 121–22; trans. Ryan, p. 164; cfr. Pringle, Churches, 2, p. 140–44). a 

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[28] Some four miles east of Nazareth is Mount Tabor, where the Lord went up the mountain and was transfigured before Peter, John and James. Covered in grass and flowers, it rises in the middle of the green level plain of Galilee in such a way that by its height it appears to surpass all the mountains around, albeit from a distance. Three churches built on its summit in ancient times still remain, one honouring Our Lord Jesus Christ, another honouring Moses, and the third, that of Elijah, a little further off.a This is in accordance with what Peter said: ‘Lord, it is good that we are here; if You wish, let us make here three tabernacles, one for You, one for Moses, and one for Elijah’ (Mt 17.4). [29] Some six miles north-east of Mount Tabor is the Sea of Galilee, or Sea of Tiberias, which is ten miles long and five wide. The city of Tiberias is set on the shore on one side and on the other are Chorazin and Bethsaida, the city of Andrew and Peter (Jn 1.44).b From the city of Tiberias the village of Gennesaret is some four miles to the north; there the Lord appeared to the disciples when they were fishing, as the Gospel attests (Jn 21.1–11).c From Gennesaret the mountain on which the Lord Jesus fed five thousand people from five loaves and two fish lies some two miles to the east.d This mountain is called by the local people ‘The Lord’s Table’ (Tabula domini) and at its foot is a most beautiful church of St Peter, albeit abandoned.e Set on a mountain some six miles north of Nazareth is Cana of Galilee, where the Lord turned water into wine at the mariage feast; there nothing is left, apart from the church that is said to be that of the Steward of the Feast (Jn 2.1–11).f Between NazaFor discussion of these buildings and what remains of them, see Pringle, Churches, 2, p. 63–85. b  Chorazin was identified in this period with Kursi (ancient Chorsia, Gergesa), while Bethsaida lay at al-Tall and al-ʿAraj, both places being east of where the Jordan entered the lake (Abel, Géog., 2, p. 279–80; TIR, p. 85, 104). c  Gennesaret lay on the nw shore of the lake (TIR, p.  132); however, John’s Gospel gives no indication that this happened there. d  See above, ch. 20, p. 108, note a. e  This church stood at al-Ṭabgha: see Pringle, Churches, 2, p. 334–39. f  Saewulf appears to be the first writer to associate Cana of Galilee with Khirbat Qana, 14 km due north of Nazareth, rather than the traditional Kafr Kanna, a 

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reth and [Cana of] Galilee, almost midway, having Nazareth on the right and Galilee on the left, is a certain village called Rūma (Roma), where everyone going from Acre receives hospitality.a [30] From Tiberias, Mount Lebanon is a day’s journey to the north. From its foot the River Jordan gushes out in two streams, one of which is called the Jor, the other the Dan.  When these rivulets join together they form a fast-flowing river called the Jordan.b It rises near Caesarea,c the city of Philip the Tetrarch, in whose parts Jesus came and questioned His disciples, saying, ‘Who do people say that the Son of Man is?’, as the Gospel relates (Mt 16.13; cfr. Mk 8.27; Lk 9.18–22). The River Jordan, following a rapid course from its source, runs into the Sea of Galilee on one side and from the other opens a channel for itself with great force; thus, after flowing as far as can be travelled in eight days, it runs into the Dead Sea.  The water of the Jordan, however, is whiter than all other waters and more like milk; for that reason its course can be discerned a long way into the Dead Sea.d [31] Thus, after investigating as far as we could each individual sanctuary of the city of Jerusalem and its territory and after venerating them, on Whit Sunday (17 May 1103) we boarded ship in Joppa in order to return home. For fear of the Saracens, however, we did not dare set course as we had come through the open water of the Adriatic Sea, being afraid of their fleet, and for that reason we made the crossing by way of the coastal cities, some of which 5  km to the north-east, a state of affairs that persisted among Western pilgrims until the late fifteenth century (Pringle, Churches, 1, p. 285–86; 2, p. 162–64). a  This village (now Khirbat al-Rūma), where Burchard of Mount Sion later mentions the tomb of Jonah (38 (6.2), ed. and trans. Bartlett, p. 62–63), belonged in 1255 to the church of Nazareth (RRH, nos 1239, 1280). b  The idea that the name ‘Jordan’ came from a combination of the names of two streams, Jor (ye‘or, Hebrew for ‘stream’) and Dan (after the ancient city) was perpetuated by Jerome, Quaest. Hebr. in Gen., 14.14, PL, 23, col. 961; idem, Liber locorum, GCS, 11.1, p. 77; idem, in Matth., 16.13, PL, 26, col. 114–15; cfr. Piacenza Pilgrim, 7, CCSL, 175, p. 132; Adomnán, 2.19, CCSL, 175, p. 215; cfr. Abel, Géog., 1, p. 474–78. c  Caesarea Philippi, Bāniyās. d  Cfr. Adomnán, 2.16.1, CCSL, 175, p. 214; Bede, Loc. Sanct., 10.2, CCSL, 175, p. 270.

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the Franks hold, some of which the Saracens still possess. Their names are these: The city closest to Joppa is commonly called Arsūf (Arsuph), in Latin Azotus.a Then comes Caesarea of Palestine and afterwards Ḥayfā: these cities Baldwin, the flower of kings, possesses.b After these is Acre (Acras), a very strong city that is called Accaron;c then Ṣūr and Ṣaydā (Saegete), which are Tyre and Sidon, and afterwards Jubayl (Iubelet), then Beirut (Baruth) and so Ṭarṭūs (Tartusa), which Duke Raymond holds,d afterwards Jabala (Gibel), where the mountains of Gilboa are,e and then Tripoli and Latakia (Lice).f These are the cities that we passed by. [32] But on the Wednesday after Whitsun (20 May 1103), while we were making sail between Ḥayfā and Acre, there appeared before our eyes twenty-six ships of the Saracens, that is to say of the emir of the towns of Tyre and Sidon, sailing to Egypt (Babilonia) with an army to assist the Chaldaeans in waging war against the king of Jerusalem.g Two ships coming with us from Joppa, laden with pilgrims, leaving our ship behind on its own because they were lighter, fled by oar to Azotus was Ashdod (ʿIsdūd), a former Philistine city south of Jaffa; Arsūf’s classical name was Apollonia (TIR, p. 65, 72). b  Arsūf fell to the Franks and Genoese in April  1101 and Caesarea in May. Ḥayfā had already been taken by a combined Frankish and Venetian force in August 1100 and granted by Duke Godfrey to Tancred; however, Tancred surrendered it to the new king, Baldwin I, in March 1101 (Prawer, Histoire, 1, p. 258–59, 264–68). c  As noted above, Accaron (ch. 27, p. 112, note d) is the Latin name for biblical Ekron. d  The followers of Raymond of Saint-Gilles captured Ṭarṭūs in late 1098, but had to retake it between February and April 1102 (Deschamps, Châteaux, 3, p. 8, 287; Lewis, Counts of Tripoli, p.  35–36). In the Lambeth Palace MS, fol.  119vb, possidet (‘holds’) is altered to possedit (‘took possession of ’); if this was not simply a scribal error, it would at least be consistent with the copy having been made after Raymond’s death on 28 February 1105 (Lewis, Counts of Tripoli, p. 12). e  The mountains of Gilboa overlook the lower Jezreel Valley in Galilee, nowhere near Jabala. f  Tripoli is not between Jabala and Latakia, but between Beirut and Ṭarṭūs. g  Albert of Aachen also mentions this flotilla of Muslim ships from Tyre, Sidon and Tripoli and gives its size as twelve galleys containing armoured fighters and an enormous vessel containing five hundred more. Its objective, which it accomplished successfully, was to relieve Acre, then being besieged by Baldwin I (9.19, ed. Edgington, p. 660–63; Pryor, ‘Voyages’, 51 n. 25). a 

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Caesarea. The Saracens, however, circling our ship round about and keeping their attack at a distance of as much as a bow-shot, were joyful at the prospect of so much booty. Our men, however, prepared to die for Christ, grabbed their weapons and, so far as time allowed, secured the sterna of our ship with armed men, for there were in our dromond almost two hundred men to defend it. After the space of about an hour, the commander of the (Saracen) army took council and ordered one of the sailors to go up the mast of his ship, because it was the largest, in order to find out exactly what we were doing. When he learnt from him of the strength of our defence, he spread his sails on high and sought the open sea. Thus on that day the Lord in His mercy snatched us away from our enemies. Our countrymen from Joppa, however, later captured three of the same ships and made themselves rich with the spoils from them. [33] We, however, sailing as close as we could to Syria Palaestib na, after eight days put in to Port Saint Andrew on the island of Cyprus.c From there, the following day, sailing towards Romania and, passing by Port Saint Symeon and Port Saint Mary,d we came after many days to Little Antioch.e On that journey we were often assailed by pirates, but with divine grace protecting us we lost nothing up to that point by force, either through the onslaught of enemies or the tumult of storms. Then, directing our course along the broad coast of Romania, passing by the towns of Myra (Stamirra)f and Patara (Patras) of blessed Nicholas, on the day before the vigil of Saint John the Baptist (22 June  1103) we came with castellum: see Pryor, ‘Voyages’, p. 51. The name of the Roman province created by Hadrian around ad 132–35. c  Portus Sancti Andreae was doubtless an anchorage off Cape Andreas, the ne point of Cyprus, perhaps one of the coves near the monastery on its more sheltered se side. As Pryor comments, it appears that the captain was attempting to cut across the gulf of Alexandretta (or İskenderun) but was forced to turn back to Port-Saint-Symeon by contrary winds and proceed by the coastal route (‘Voyages’, p. 51–52). d  The location of this place is unknown. e  Parva Antiochia, or Antiochia ad Cragum, in Cilicia. f  The beach landing place of Stamira (Taṣdibi) replaced Andriake as the port of Myra from the tenth century onwards. See Duggan, Aygün, ‘Medieval and Later Port of Myra’. a 

b 

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difficulty to the island of Rhodes, for the current off the city of Antalya (Satalia) would have swallowed us up had divine clemency not protected us. On Rhodes, in order to proceed more quickly we hired a smaller ship and turned back again to Romania. Later we came to Strovilo (Stroinlo),a a very beautiful city though completely destroyed by the Turks, and there we were detained by strong contrary winds for many days. We then came to the island of Samos and there, after purchasing necessary victuals as on all the islands, we put in to the island of Chios (Scios). There we left our ship and our companions and began the journey to Constantinople in order to pray. Afterwards we passed by the great city of Smyrnab and came to the island of Mytilene,c and then Tenedos (Tenit). There in the region of Romania was the most ancient and famous city of Troy, whose buildings and structures may still be seen over a space of many miles, according to the Greeks. [34] Altering our course, from there we came to the sea strait that is called the Arm of Saint George,d which separates two lands, Romania and Macedonia, and sailing through it we came to Saint Euthymius (Sanctus Femius), having Greece (Grecia) to the right and Macedonia to the left. The city of Saint Euthymius the Bishop is set on one side of the strait in Macedonia and another city, which is called Savithae (Abydos), on the other side in Greece, such that it is two or three crossbow shots from city to city.e These cities are considered to be the keys to Constantinople. Then, saiArconnesos, on Kara island in the bay of Mandalya; but the ruined city would have been Halicarnassos, modern Bodrum, on the mainland opposite (see Pryor, ‘Voyages’, p. 53). b  İzmir. c  Lesbos. d  This name Brachium Sancti Georgii was applied both, as here, to the Dardanelles or Hellespont and to the Bosphorus (Du Cange, Gloss., 1, col. 730c, s.v. ‘brachium 1’), but seems to have been derived from a combination of the name of the town of Bolayır (Plagiari, Brachialum) with the name of a church and a monastery close to Gaziköy and Barbaros respectively (Pryor, ‘Voyages’, p. 55–56). e  Abydos stood on the Nara promontory on the Asiatic side of the Hellespont, facing Madytos (Eçeabat) on the European side, where Euthymius was bishop in the tenth century (BHG, p. 91, no. 654). Abbot Daniel also mentions his tomb in the town facing Abydos in 1106 (3, ed. Venevitinov, p.  5; trans. Ryan, p.  122; cfr. Pryor, ‘Voyages’, p. 55). a 

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ling on we passed by Gallipoli, Agios Georgios (St  George)a and Barbaros (Paniados) and other famous castles of Macedonia and we came to the city of Rodosto (Rothostoca) the day after Michaelmas (29 September 1103). Then moving on from there we came to the renowned city of Recrea (Raclea),b from which, according to the Greeks, Helen was carried off by Paris Alexander.

a  As Pryor suggests (‘Voyages’, p. 55), Saewulf may have been referring here to the church of St George near town of Gaziköy, or even the town itself. b  The Venetians were granted trading privileges in Abydos, Rodosto (Tekirdağ) and Recrea (Ereğli) by Alexius  I in 1082 (Tafel, Thomas, Urkunden, 1, p. 52–53, no. 23).

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John, who by God’s grace is what he is (1 Cor 15.10) in the church of Würzburg, to his dear friend and colleague Dietrich, greeting and contemplation of the celestial Jerusalem, which partakes in that itself (Ps 122.3).a What I know of your moral character, a disposition so like that of all good men, as well as that so studious devotion to strengthening your obedience to God, – quite apart from considerations of domestic fellowship – have so bound the inclination of my spirit to your will, which in return I always assume will be fair and kindly, that no wishes of yours whose fulfilment may require the exertion of my diligence shall, so far as my strength allows, fail to achieve their desired outcome. So it is that, while staying in Jerusalem on pilgrimage for the love of our Lord Jesus Christ, not forgetting you despite your absence, on account of your love for them I have observed as clearly and carefully as I could the venerable places that Our Lord, the Saviour of the world, together with His An allusion to Jerome’s translation of the Greek version of Ps 122.3 (Vulg. 121.3): ‘Jerusalem, which is built as a city, which partakes in that itself ’ (cuius participatio eius in id ipsum). Augustine explains ‘that itself ’, or ‘the selfsame’, as a mystical reference to God: see in Psalm., 121.5–6 (PL, 37, col. 1621–23), and the commentaries on this by Boulding (trans.), 6 (20), p. 17–20, and on Augustine, Conf. 9.4.11 by O’Donnell (ed.), 3, p. 99–100. a 

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glorious Mother the ever Virgin Mary and the reverend company of His disciples sanctified by his bodily presence, especially in the holy city of Jerusalem, and have endeavoured to bring together by means of my pen the things done in them and the inscriptions, whether in prose or in verse. I think this description will be welcome to you for this reason, namely that because I have clearly indicated things in it individually to you, whenever it may be that by divine inspiration and protection you come here, they will present themselves to your eyes as if already known, spontaneously and without the delay or inconvenience of having to ask; or, if perhaps you do not come and see these things with your own eyes, even so from such knowledge and contemplation of them you will have a greater devotion with respect to their holiness.

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[1] I well know that a long time ago, before present times, these same places, not only those located in the above-mentioned city but also those far outside it, were recorded in writing by a certain reverend man.a Even so, because over the space of so much time the city was afterwards often captured and destroyed by enemies and those holy places inside and close by the walls, on which we are particularly focusing our attention, were overthrown and even subsequently moved, for that reason our attention to their location, which we have diligently recorded from observation made while standing in their presence, should not be judged excessive or unnecessary. We do not propose to speak, however, of those that lie far outside, in an adjoining province, knowing that enough will already have been said of them by others. Nevertheless, because the beginning of our redemption through the Lord’s incarnation by the angelic Annunciation is celebrated in the city of Nazareth, a  Although JW’s principal source for much of his description is Rorgo Fretellus (1137–1138), his mention of the considerable passage of time and the various destructions and rebuildings to which Jerusalem had been subjected in the intervening period suggest that the ‘reverend man’ to whom he alludes was writing several centuries earlier. The likeliest candidate is Jerome (c. 347–420), whose Liber Locorum (a Latin translation and revision of Eusebius’ Onomasticon [–331]) together with his letters and biblical commentaries, informed much later medieval writing on the Holy Places, including that of Fretellus himself.

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we propose to set the start of this description from that city, which is almost sixty miles from Jerusalem, and briefly and summarily to touch upon the places lying between it and the Holy City, even though we know that these have been spoken of more fully and at greater length by others. This same city (of Nazareth), ten miles from Tiberias, is the capital of Galilee and is correctly said to be the city of the Saviour, because He was conceived and raised in it, whence He is called a Nazarene (Mt 2.23; Mk 1.24; Lk 4.34; Jn 19.19). Nazareth is translated ‘flower’ or ‘shrub’a not without reason, for in it grew the flower with whose grace the world has been filled, that flower being the Virgin Mary, from whom the archangel Gabriel announced in the same Nazareth that the Son of the Most High would be born, saying, ‘Hail Mary,’ etc. And she to him, ‘Behold the handmaid of the Lord’, etc. (Lk 1.28, 38). Of Nazareth it was said, ‘Can anything good come out of Nazareth?’ (Jn 1.46). Two miles from Nazareth by the road that leads to Acre is the city of Sepphoris.b From Sepphoris came Anne, the mother of Mary, Our Lord’s Mother. It is also said that the Blessed Virgin Mary was born in Sepphoris, but according to Jerome, as he affirms in the prologue to the sermon that he made to Heliodorus concerning the birth of Saint Mary, she is said to have been born in the city of Nazareth itself, in the same chamber in which she was later impregnated by the angel’s exhortation.c This is still shown there in a distinct place, as I have seen and noted in person.d Four miles from Nazareth and two from Sepphoris, towards the east, is Cana of Galilee,e from Jerome, Nom. Hebr., PL, 23, col. 842; CCSL, 72, p. 137.24–25. Saffūriyya: see Pringle, Churches, 2, p. 209–18. c  The source for this appears to be de Nat. Mariae, 1, 9, ed. Tischendorf, p. 113, 119; cfr.  PL, 30, col.  298, 303. The ‘sermon’ to which JW refers, however, was a related work in Latin, erroneously attributed to Matthew (Ps.  Matt.), which describes the birth of the Virgin Mary and childhood of Jesus; this circulated in the West with a preface purporting to be by its translator, Jerome, addressed to his contemporaries Chromatius and Heliodorus, bishops of Aquileia and Altino respectively. d  On the church of the Annunciation in Nazareth: see Bagatti, Nazaret; Pringle, Churches, 2, p. 116–40. e  During the twelfth and thirteenth centuries Khirbat Qānā, between Saffūriyya and Acre, replaced Kafr Kanna, ne of Nazareth, as the favoured location a 

b 

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which came Philip and Nathanael.a There the boy Jesus, reclining with his Mother at the marriage feast, converted water into wine (Jn 2.1–11). In Nazareth flows that little spring from which in his youth Jesus used to draw water and serve it to his Mother.b A mile south of Nazareth is the place called ‘the Precipice’,c from which the young men wanted to throw Jesus, but he disappeared from them in an instant (Lk 4.29–30). Four miles east of Nazareth is Mount Tabor, on which Jesus was transfigured in the presence of his apostles, Peter, John and James, and also before Moses and Elijah (Mt 17.1–9; Mk 9.2–9; Lk 9.28–36).d This feast is solemnly celebrated by the people of Jerusalem on the day of St Sixtus,e especially by the Syrians. There the voice of the Father was heard, saying, ‘This is my beloved Son,’ etc. (Mt 17.5; Mk 9.7; Lk 9.35), and He forbade Peter, John and James to reveal to anyone what they had seen until the Son of Man should arise from the dead. There Peter said, ‘Lord, it is well that we are here,’ etc. (Mt 17.4; Mk 9.5; Lk 9.33). Two miles east of Tabor is Mount Hermon.f On the way down Mount Tabor is the place where Abraham, returning from the slaughter of Amalek (2 Sam 1.1),g encountered Lord Melchizedek, who was also Shem, the son of Noah,h the priest and king of Salem, who presented him for Cana of Galilee. JW’s directions, following Fretellus (CR (T), fol. 159vb), may perhaps reflect the earlier tradition; alternatively, it may be that ‘east’ should read ‘west’ (see Pringle, Churches, 1, p. 285–86; 2, p. 162–64). a  According to Jn 21.2, Nathanael was from Cana, but Jn 1.44 states that Philip came from Bethsaida; however, in the following verses (Jn 1.45–51) it was Philip who brought Nathanael to Jesus. b  See Pringle, Churches, 2, p. 140–44; and Theoderic, ch. 47, p. 258 below. c  An early thirteenth-century marginal note in MS T adds: ‘and today is commonly called God’s Leap.’ The site (Jabal al-Qafza), with remains of a chapel, is also known as the Mount of Precipitation or the Lord’s Leap: see Pringle, Churches, 2, p. 45–48; cfr. Huygens, Peregrinationes Tres, p. 16. d  On the medieval churches, see Pringle, Churches, 2, p. 63–85. e  6 August. See Dondi, Liturgy, p. 262; and ‘Liturgical Appendix’, below p. 189. f  The Hill of Moreh (Jabal al-Duḥī), also known as Little Mount Hermon. g  This passage actually relates to David. h  The Jewish tradition that equated Melchizedek with Shem is also mentioned by Jerome (Quaest. Hebr., PL, 23, col.  961; cfr.  Kugel, Traditions, p.  284–85, 289–91).

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with bread and wine, representing the altar of Christ under grace (Gen 14.18).a Two miles from Tabor is the city of Nain (Naim), at whose gate Jesus restored to life the widow’s son (Lk 7.11–17), whom the inhabitants claim to have been Bartholomew, afterwards made an Apostle. Above Nain is Mount En-dor, at whose foot, above the Kadumim (Cadumin) brook, which is also the Kishon (Cyson),b on the advice of Deborah the prophetess, Barak son of Abinoam (Amon) overcame the Idumaeans after Sisera was slain by Jael, the wife of Heber the Kenite (Judg 4–5; Ps 83.9–10);c and, pursuing Zeeb, Zebah and Zalmunna over the Jordan, Barakd cut them off by the sword after destroying their army on and below En-dor (Judg 7–8; Ps 83.9–11), whence the psalm: Tabor and Hermon shall rejoice in thy name, etc. (Ps 89.12). Melchizedek, whom Gen. 14.18 describes as priest and king of Salem, acquired significance for early Christians as foreshadowing both the priesthood of Christ (Ps 110.4; Heb 5.5–6, 6.20, 7.1–22) and the institution of the Eucharist (Clement of Alexandria, Stromata, 4.25, PG, 8, col.  1370–71; cfr.  Kugel, Traditions, p. 275–94). Alternative traditions for the location of Salem led to his encounter with Abraham being associated both with Jerusalem and with Shechem (Nāblus) (Abel, Géog., 2, p.  441–42). Salem’s association with Mount Tabor, however, derives from a text which survives variously in Coptic, Syriac and Arabic but is better known from a Greek version attributed to Athanasius, fourth-century bishop of Alexandria. This tells how, after the annihilation of his entire family, Melchizedek remained on the mountain for seven years, unclothed and with uncut hair and finger nails, eating berries and drinking dew, until Abraham, while on his way from Mamre to Dan to confront the king of Elam, was told by a voice from heaven to go and seek him out. Melchizedek blessed Abraham and, on Abraham’s return from killing the king, offered him and his men a chalice of wine in which he had placed a piece of bread (Ps. Athanasius, de Melch.; cfr. Robinson, ‘Story of Melchizedek’; Petrozzi, Monte Tabor, p. 133–40). A cave-chapel of St Melchizedek on the side of Mount Tabor was described by the Russian pilgrim Daniel in 1106–1108 (89, ed. Venevetinov, p. 113–15; trans. Ryan, p. 161–62) and by the Greek John Phocas (Doukas) soon after 1180 (PG, 133, col. 937; cfr. Pringle, Churches, 2, p. 83–85). b  Jerome, in Cant. Debborae, PL, 23, col.  1389–90 (Judges 5.21); cfr.  idem, Lib. Loc., GCS, 11.1, p. 117.23. c  Jael’s name, Gebel uxore Aberemei, is given more accurately in Fretellus, CR (T), fol. 160ra, as Gehel uxore Aber Cinei. On the topographical setting of these engagements, see Aharoni, Land, p. 221–25. d  Not Barak, but Gideon (cfr. Aharoni, Land, p. 263). a 

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Five miles from Nain is the city of Jezreel, also known as Zirʿīn (Zaraim), which is now commonly called the ‘Smaller Hen’ (Minor Gallina). From there came that most wicked queen, Jezebel, who took away Naboth’s vineyard and who for her covetousness died after being thrown down from the top of her palace (1 Kings 21.1–15; 2 Kings 9.30–37). Her pyramid was to be seen standing until recently.a Beside Jezreel is the plain of Megiddo, in which King Ahaziah (Ozias) was overcome and killed by the king of Samariab and was then taken to Sion and buried (2 Kings 9.27–28). A mile from Jezreel are the mountains of Gilboa, in which Saul and Jonathan were overcome in battle and stilled (1 Sam 31.1–7), whence David: You mountains of Gilboa, let there be no dew or rain, etc. (2 Sam 1.21). Two miles east of Gilboa is Scythopolis, the metropolitan city of Galilee, which is also known as Beth-shean (Bethsan), that is ‘house’ or ‘city of the sun’,c above whose walls they hung the head of Saul (1 Sam 31.8–10). [2] Five miles from Jezreel is the town of Jinīn (Genunium), which is now commonly called the ‘Fat’ or ‘Larger Hen’ (Crassa vel Maior Gallina).d Between this and Sebaste (Sebasten) extends the plain that they call Dothan, where near the road may still be seen that ancient cistern in which Joseph was put by his brothers (Gen 37.12–28). The town of Jinīn marks the beginning of Samaria.

Fretellus may have derived this information from his contemporary, Peter the Deacon, who wrote of Jezreel ‘there the foundations of her tower are visible at the present time’ (Loc. Sanct., V.5, CCSL, 175, p. 99). However, the passage in question was most likely derived from Egeria, writing in the late fourth century. On the medieval remains at Jezreel, see Pringle, Churches, 1, p. 276–79; 4, p. 269–71; idem, Secular Buildings, p. 56. b  Jehu. c  The ‘House of the sun’ would be Beth-shemesh (cfr.  Jerome, Nom. hebr., PL, 23, col. 820), located between Jerusalem and Ramla. Beth-shean or Beth-shan (Arabic, Baysān), was named after an ancient deity whose precise identity is uncertain (cfr. Abel, Géog., 2, p. 280–82), though in the period referred to here it was a Philistine city containing the temple of Dagon (1 Chron 10.10; cfr. Ps. Jerome, Quaest. hebr. in Reg., PL, 23, col. 1379; Thiel, Grundlagen, p. 267). d  See Pringle, Churches, 1, p. 273–74. a 

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Ten miles from Jinīn is Samaria, which is also called Sebaste and Augusta after Caesar Augustus.a In it was buried that precursor of the Lord, John the Baptist, who was beheaded by Herodb (Mt 14.6–12; Mk 6.21–29) across the Jordan near the Asphalt Lake in the castle of Machaerus (Masconta) and was then translated to Sebaste by his disciples and buried there between Elisha and Obadiah.c His body was afterwards removed from there by Julian the Apostate and is said to have been burnt, the ashes being thrown to the wind, but without his head, which had previously been taken to Alexandria, and afterwards to Constantinople and ultimately to France, to the region of Poitou,d yet without the finger with which he pointed to Jesus coming to be baptized, saying, ‘Behold the Lamb of God,’ etc. (Jn 1.29). The blessed virgin Thecla took that finger away with her through the Alps, where it is held with the greatest veneration in the church of Maurienne.e Samaria is the name of both the town and the country. Four miles from Samaria, which is also called Sebaste, is Neapolis, which is also named Shechem (Sychem), after Shechem,

a  The name Sebaste (Σεβαστή) is simply the Greek equivalent of Augusta, which persists in the name of the present-day Arab village, Sabastiyya. b  Herod Antipas, son of Herod the Great and ruler (tetrarch) of Galilee and Perea (c. 4 bc/ad 4–39). c  The place of John’s execution at Machaerus in Transjordan is not mentioned by the Gospels, but is identified by Josephus (Antiq., 18.5.2, LCL, 8, p. 81–85) and Eusebius (Hist. Eccles., 1.11.6, LCL, p. 81). On his tomb, church and relics in Sebaste, see Pringle, Churches, 2, p. 283–97; Kenaan-Kedar, ‘Sebaste’; Kedar, ‘Raising Funds’. d  The story of the discovery of a stone reliquary containing John the Baptist’s head in the abbey church of Saint-Jean-d’Angély in 1016 and the church’s own account of how it had originally come there from Alexandria at the time of Pepin I of Aquitaine (797–838) is recounted, with due scepticism, by Adhémar of Chabannes, who notes that other sources maintained that it was taken from Alexandria to Constantinople in the reign of the emperor Theodosius, though which Theodosius he does not say (Chronicon, 3.56, ed. Chavanon, p.  179–82; cfr. Landes, Relics, p. 47–49). e  Saint-Jean-de-Maurienne, in the Savoie region of se France. The story of how the finger came to Maurienne is told by Gregory of Tours in in Gloria Mart., 13–14 (MGH, SS. rer. Merov. 1.2), p. 47–48; trans. Van Dam, p. 15–16.

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the father of Hamor (Emor).a This lies between Dan and Bethel. From Shechem is that land called Shechem; and from Shechem came Hamor, who raped Dinah, the daughter of Jacob, while she was out walking in that region (Gen 34.1–2). To Shechem were brought back the bones of Joseph from Egypt (Josh 24.32).b Beside the spring in Shechem, Jeroboam made two golden calves, which like Aaron (Ex 32.2–6) he caused to be worshipped by the tribes, whom he had seduced and led away with him from Jerusalem. One of these calves he placed in Dan, the other in Bethel (1 Kings 12.25–33).c That town of Shechem was destroyed by the sons of Jacob, who also killed Hamor, grieving at the adultery of their sister, Dinah (Gen 1.25–31). These days Shechem is called Neapolis,d that is to say the ‘new city.’ Sychar is before Shechem, beside the farm that Jacob gave to his son Joseph (Gen 33.19; Josh 24.32; Jn 4.5).e In it is Jacob’s Spring, which is also a well, above which the evangelist relates that Jesus sat when tired by the journey and held a conversation with a Samaritan woman (Jn 4.5–42). A church is now being built there.f Shechem was in fact the son of Hamor the Hivite (Gen 34.1–2). The site of biblical Shechem is represented by a tell situated near al-Balāṭa, some 2 km east of Roman Neapolis (modern Nāblus) (see Abel, Géog., 2, p. 458–60). b  After repeating Fulcher’s account of the three Patriarchs’ tombs in Hebron (2.4.5, ed. Hagenmeyer, p. 375), Wm. of Malmesbury adds: ‘Joseph’s body lies in Nablus, formerly called Sichem, in a white marble tomb which is a landmark to all who pass that way; the tombs of his brothers are also shown, but they are less impressive’ (Gest. Reg, 4.377.3, OMT, 1, p. 673; cfr. 2, p. 336). The shrine, Qabr Yūsuf, lies some 160 m north of the well, see Arafat, Nablus, p. 202–03. c  Medieval writers were misled by 1 Kings 12.29 into thinking that Dan and Bethel lay near Shechem, often equating them with Mount Ebal and Mount Gerizim respectively (Abel, Géog., 1, p. 360–70), even though the correct locations were known: Bethel at Baytīn, near al-Bīra, and Dan at Tel Dan (Tall al-Qāḍī), near Bāniyās (Aharoni, Land, p. 432–33). d  Nāblus. e  Sychar is modern ʿAskar (Abel, Géog., 2, p. 472–73; TIR, p. 238). f  Like the rest of the paragraph, the phrase ubi nunc aecclesia constituitur follows Fretellus, ubi nunc ecclesia construitur (CR (T), fol.  160va; cfr.  Vat., PL, 155, col. 1046), but is ultimately based on Jerome, ubi nunc ecclesia fabricata est (Lib. Loc., CGS, 11.1, p. 165). The change in tense from past to present might perhaps reflect the fact, also known from other sources, that building work was in progress when Fretellus was writing (c. 1137), though Fretellus, CR (P), fol. 108va, has ubi nunc ecclesia constructa est. The architecture of what survives of a 

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Near Shechem is the terebinth under which Jacob hid the idols (Gen 35.4). In Bethel, a mile from Shechem, is the city of Luz (Gen 35.6; Judg 1.23), in which Abraham lived for a long space of time and where, while asleep, Jacob saw a ladder, whose top was touching the heavens, with angels descending and ascending by it, and suddenly awaking he said, ‘This place is truly holy and the gate of heaven’ (Gen. 28.17). Setting up a stone as a token and pouring oil over it, he called the name of that place Bethel, which previously had been called Luz (Gen. 28.19). Bethel is on the side of Mount Gerizim, looking east towards Mount Ebal (Gebal) and beside Dan above Shechem.a On this mountain, that is to say in Bethel, it is said that Abraham wanted to sacrifice his son (Gen 12.8, 13.3, 28.11–19). Twenty miles from Shechem and four from Jerusalem by the road that leads to Diospolisb is Mount Shiloh and the city that is also known as Ramah, where the Ark of the Covenant and the Tabernacle of the Lord remained from the time of the coming of the Children of Israel up to that of the Prophet Samuel and King David.c Twenty-four miles from Shechem, 16 from Diospolis, 16 from Hebron, 10 from Jericho, 4 from Bethlehem, 16 from Beer-sheba, 24 from Ascalon, the same from Joppa and 16 from Ramatha, is Jerusalem, the most holy metropolis of Judaea, which is also Sion, of which it is said, ‘Glorious things of you are spoken, O City of God.’ (Ps 87.3). It is also known as Aelia, from Aelius Hadrian, who built it.d the medieval church, however, suggests that a building constructed between 1132 and 1135 to replace the ruined fourth-century church was itself completely rebuilt in the 1160s, around the time when JW was writing (see Pringle, Churches 1, p. 258–64; 4, p. 267–69). a  As remarked above, Bethel/Luz is identified as Baytīn, near al-Bīra (see Abel, Géog., 2, p. 270–71). b  Lydda. c  Nabī Ṣamuʾīl, where relics supposed to be those of Samuel were found in the early fifth century, was identified in this period both as Ramah (or Ramathaim-zophim), his burial place (1 Sam 25.1), and as Shiloh (Pringle, Churches, 2, p. 85–87; idem, Pilgrimage, p. 111, 280; cfr. Naʾaman, ‘Nebi Samwil’). d  The emperor Hadrian rebuilt the city and renamed it Aelia Capitolina in ad 135.

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[3] Bethlehem – a city of Judah, which is also Ephrathah (Gen 35.19, 48.7; Mic 5.2) – is translated ‘house of bread’a not without reason, since from the flower of Nazareth there proceeded in it from the Virgin Mary the fruit of life, that is to say Jesus Christ, son of the living God, who is the bread of angels (Ps 78.25) and the life of the whole world (Jn 6.51). In Bethlehem beside the place of the Nativity is the manger, in which lay hidden the infant Jesus himself, whence the prophet: ‘The ox knows its owner, and the ass its master’s crib’(Is 1.3). The hay from it, on which the boy Jesus had lain, was taken to Rome by Queen Helena and was honourably deposited in the church of Saint Mary the Great.b In the place of the Lord’s Nativity these two verses applied in gilded mosaic work may be read: angelicae lumen virtutis et eius acumen hic natus vere deus est de virgine matre.c

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A mile from Bethlehem the star shone brightly on the shepherds when the Lord was born and an angel appeared to them saying, ‘Glory to God in the highest and on earth peace to people of goodwill’ (Lk 2.14).d In Bethlehem, led by a new star, three kings came from the east to venerate the new-born Jesus, offering in adoration of the King of angels mystic gifts of gold, frankincense and myrrh (Mt 2.1–11). In Bethlehem and its territory Herod ordered the beheading of the Innocents (Mt 2.16), the greater nu-

Jerome, Ep.  108, 10.3, CSEL, 55, p.  316, Isidore, Etym., 15, 1, 23, PL, 82, col. 530. b  A reconstruction of the Cave of the Nativity was installed in the church of Santa Maria Maggiore under Pope Sixtus III (432–40). In this a number of small wooden fragments supposedly from the Crib in Bethlehem were subsequently placed by returning pilgrims. One such relic, said to have been given by Sophronius, patriarch of Jerusalem (634–38), to Pope Theodore I (642–49), himself a Jerusalemite, was returned to Bethlehem by Pope Francis in November 2019. c  ‘Light of angelic virtue and its peak. / Here truly God was born of the Virgin Mother.’ See also below, Epigraphic appendix (f). d  Cfr. Hesbert, Corpus, 3, p. 236, no. 2946. Remains of this text may still be read on a band below a mosaic representation of the Nativity in the semi-dome of the apse over the place itself: [Gloria in excelsis Deo et] in [terr]a pax hominibus bo[nae voluntatis] (Hamilton, Church of the Nativity, p. 86–88). a 

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mber of whom lie buried four miles south of Bethlehem and two from Tekoa (Thecua).a Four miles south of Bethlehem is the church of blessed Chariton, where, when he was departing from this world, his monks, over whom the pious pastor had had charge, suffered likewise with him the agonies of death, of which in their devotion they had prior knowledge from God,b because their father had been a holy man and burning with love for him they did not want to outlive him. Their individual skeletons may be seen in the church, in the attitudes which they exhibited while suffering death at the loss of their father; they were later translated to Jerusalem.c In Bethlehem, inside the church in a cave not far from the Lord’s crib lies the body of blessed Jerome; indeed, Paula and Eustochium, to whom Jerome wrote, lie similarly buried in Bethlehem.d A mile a  An account of St  Willibald’s pilgrimage in ad  725 mentions Tekoa as the place where the Holy Innocents were murdered (Hugeburc, Vita Willibaldi, MGH SS, 15.1, p. 99), but most medieval pilgrims locate the burial place in Bethlehem itself. b  This passage appears to have been miscopied from Fretellus, CR (T), fol. 160vb: ‘over whom the pious pastor had charge, suffered likewise with him the agonies of death, which in their devotion they had sought from God  …’ (quibus pastor pius preerat, cum eo pariter agonizaverunt, quod a Deo devote petierant …). c  Chariton came from Iconium (Konya) and established a lavra at Pharan (ʿAyn Fārʿa) around 330, subsequently founding others at Douka (Dayr al-Qurunṭul) and at Souka (the ‘Old Lavra’) in Wādī Khuraytūn near Bethlehem, where he later lived as a recluse in a ‘hanging cave’ a little way down the wadi. The account of his death given in the surviving Vita differs somewhat from that given by Fretellus. Aware that his life was about to end, he summoned the abbots of his three monasteries and went with them to Pharan, where, after exhorting and blessing all his monks, he lay down and expired, after which they buried him, apparently at Pharan itself (Vita Charitonis, 25–37, ed. Garitte, p. 35–42; trans. di Segni, p. 411–17; Symeon Metaphrastes, Vita Charitonis, 13–15, PG, 115, col. 914–18; cfr. Hirschfeld, Desert Monasteries, p. 11, 239–40; Patrich, Sabas, p. 3, 224–28, 236–37, 294). On Chariton’s monastery at Souka near Bethlehem, see Hirschfeld, Desert Monasteries, 23–24, 31, 66, 150, 152–53, 142, 200–01, 228; idem, ‘Life of Chariton’, p. 439–36; idem, ‘List’, p. 8–12; Pringle, Churches, 2, p. 221–24. On the church named after him in Jerusalem, see Pringle, Churches, 3, p. 158–60. d  Paula and her daughter Eustochium, two Roman noblewomen, accompanied Jerome to Bethlehem in 385–86 and established there a convent for nuns beside the church of the Nativity (Hunt, Holy Land Pilgrimage, p. 174–79; Wilkinson, Jerusalem Pilgrims, p.  1–2). Jerome’s two letters describing his pilgrimage with them (Epistulae 46 and 108) were influential for later writers of Latin pilgrim

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from Bethlehem on the way that leads to Jerusalem is Kabrata,a the place where Rachel died while giving birth to Benjamin, and there she lies where she was buried by her husband Jacob. On her tomb Jacob placed twelve large stones in acknowledgement of his twelve sons. Its pyramid can be seen by passers-by to this day (Gen 35.16–20, 48.7).b [4.1] Jerusalem, the glorious metropolis of Judaea, is sited according to philosophers at the centre of the world. David reigned there for thirty-four and a half years.c In Jerusalem is Mount Moriah, on which David saw the angel smiting with unsheathed sword and violently cutting down the people of God. Fearing that it would take vengeance on himself and the city because he had transgressed in numbering the people, he fell down flat on the ground truly penitent and, prostrating himself deeply, was heard by the Lord and obtained mercy (2 Sam 24.15–17). The Lord said of David, ‘I have found a man after my own heart’ (Acts 13.22; cfr. 1 Sam 13.14). Prominent on Mount Moriah in David’s reign was the threshing floor of Araunah the Jebusite, which David wished to buy from him to build there the house of the Lord, because he had obtained mercy from the Lord in that place, when the angel of the Lord stayed his hand and spared him there. He bought it, but was forbidden by the Lord to concern himself with the matter because he was a man who had shed blood (2 Sam 16.8; 1  Chron 28.3). He therefore handed over the funds that he had prepared for it to his son Solomon, to whom it was permitted by texts. The letter referred to here, however, purporting to be from Jerome to Paula and Eustochium and concerning the Virgin’s Assumption, was actually written by Paschasius Radbertus (785–865), abbot of Corbie (see Radbertus, de Assumpt. S. Mariae). a  The name Kabratha or Chabratha arose from a mistake in the Greek transmission of the text of Gen 35.16 and 48.7, where Bethlehem is twice referred to as Ephrath, or Ephrata (cfr. Abel, Géog., 2, p. 276, 425–26). In each case, the Septuagint presents the first mention as Chabratha (Χαβραθὰ), giving rise to a belief that this was the name of the place where Rachel died on the way to Bethlehem (see Jerome, Lib. Loc., GCS, 11.1, p. 173.5–8; idem, Quaest. Hebr. in Gen., CCSL, 72, p. 1–56; PL, 23, col. 991; Abel, Géog., 2, p. 276, 425–26; Thiel, Grundlagen, p. 269). b  On the tomb of Rachel, see Pringle, Churches, 2, p. 176–78. c  Thirty-three years according to 2 Sam 5.5.

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the Lord to proceed to build a house to the Lord (2 Sam 24.18–25; 1 Chron 28.1–21, 29.1–4). And King Solomon built on the threshing floor a temple to the Lord, that is Bethel,a and an altar, which he also dedicated with incomparable expense, asking the Lord that whoever should seek his guidance there on any matter whatsoever should deserve to be heard, and this was granted to him by the Lord: thus the house of the Lord is the house of counsel (2 Chron 1.7–12). Afterwards, however, on account of the faithlessness of the king and people, Nebuchadnezzar plundered the temple through Nebuzaradan, his chief cook (2 Kings 25.8),b at the time of King Zedekiah, whom he deprived of the city, and carrying him off along with all that was splendid and glittered in the temple and city ordered the people to be brought before him in Babylon (2  Kings 25.1–21). Shortly afterwards Pharaoh Necho destroyed the temple and the city.c Now to be sure, lest it seem absurd to the reader and tedious to the listener to enumerate under whom and by whom the first, second and third reconstructions and destructions of the Temple came about, I shall try to describe to you, my dear friend,d the situation of the present Bethel as accurately as I can.e In fact, concerning this Bethel, it is well-nigh unknown under and by which ruler it was restored. For some claim that it was rebuilt under the emperor Constantine by Helena his mother for reverence of the Holy Cross found by her, others by the emperor Heraclius for reverence of the wood of the Lord that he brought Bethel, i.e. ‘house of God’, cfr. Jerome, Nom. Hebr., PL, 23, col. 775a. Alternatively, ‘chief butcher’, ‘slaughterer’, or ‘captain of the guard’. c  The chronology is confused at this point, as the Egyptian invasion preceded the Balylonian occupation, during which the Temple was destroyed (2 Kings 23.29–25.17). Necho II reigned 610–595 bc. d  Here, in reference to Count Rodrigo, Fretellus wrote ‘my lord’ (domine mi) (CR (T), fol. 161rb), which JW changes to ‘my dear friend’ (dilecte mi). Fretellus himself used a different form of address in the corresponding passage in the version presented to Henry Sdyck, writing instead ‘to you, gracious bishop’ (tibi pie antistes: Fretellus, HS, 53, ed. Boeren, p. 32). e  The ‘Temple’ or ‘Lord’s Temple’, whose description follows, is of course the Dome of the Rock (Qubbat al-Sakhra), built by the Umayyad caliph ʿAbd al-Malik in 72 h/ad 691–692, which after 1099 became a church, served by Augustinian canons: see Pringle, Churches, 3, p. 397–417. a 

b 

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back in triumph from Persia, others by Justinian Augustus, others by a certain emperor of Memphis of Egypt for reverence of Allāh Kabīr (Allachiber), that is to say ‘the supreme God’, because it is venerated devoutly by all tongues for His worship. This temple, I say, is the present one, in the one before which, so it is said, the boy Jesus was circumcised on the eighth day of His birth (Lk 2.21). His foreskin was presented by an angel from heaven to Charlemagne in the Temple in Jerusalem and from there was taken to Aachen in Gaul; afterwards it was translated by Charles the Bald to Charroux, in the region of Poitou in Aquitaine, to a church built by him in honour of the Holy Saviour, which he endowed royally with abundant possessions under an order of monks. From that time until now it has been solemnly venerated there.a [4.2] As we have said, the first sacrament was proclaimed in the city of Nazareth through the Lord’s incarnation and the second was fulfilled by His birth in Bethlehem of Judah. The third, which is called the Ypapanti domini,b that is to say the ‘Presentation of Christ’ on the fortieth day of His birth, was shown in the Lord’s Temple in Jerusalem. These three, however, are bound together under one of the seals, said to be seven in number, from a  The legend of how the Benedictines of St.-Sauveur de Charroux came to possess a relic of the Holy Foreskin, or Prepuce, is recorded in the Liber de Constitutione Karrofense coenobii compiled in the early twelfth century. According to this, while travelling through the lands of Roger, count of Limoges, Charlemagne (king of the Franks 768–814) received a relic of the True Cross from a pilgrim recently returned from Jerusalem and deposited it and other relics in a monastery that he instructed the count to found. Later, Charlemagne himself went to Jerusalem, where he received the relic of the Holy Foreskin from the hand of God while attending mass in the church of the Holy Sepulchre. On his return journey, after the relic had restored one of his soldiers to life, he gave it also to the abbey of Charroux (de Monsabert, Chartes, p. 1–9, doc. 1–2). Charters, however, indicate that, although the abbey’s privileges were indeed confirmed by Charlemagne and his successors, including Louis the Pious (814–40) and Charles the Bald (843–77), it had been founded independently by Count Roger and his wife Euphrasia towards the end of the eighth century. Its relic of the True Cross was first mentioned in 903, while that of the Holy Foreskin was discovered only in 1077–1080, when it helped to sustain a connection with a quasi-mythical Carolingian past as well as new building works. The new church was consecrated by Pope Urban II in 1096 (see Tréffort, ‘Charlemagne à Charroux’; Gabriele, Empire of Memory, p. 44–51). b  Candlemas (ἡ Ὑπαπαντή τοῦ Κυρίου), 2 February.

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which that sealed book in Revelation can be released by no one, apart from the Lamb that was slain from the origin of the world.a Whence these words: ‘Worthy are You, O Lord, etc.’ (Rev 4.11; cfr. 5.9). These seven seals are reckoned by some to be the Lord’s nativity or incarnation, His baptism, passion, descent to hell, resurrection, ascension and appearance at the judgement to come. Of these seven, six have been broken already in the area of Jerusalem by Our Lord Jesus Christ, the seventh remaining still to be completed by the same Our Lord. Concerning its completion neither the exact hour nor the exact place has been written, even though it has been said by the prophet Joel on the Lord’s behalf, ‘I will bring together all the nations in the valley of Jehoshaphat and will determine judgement there with them’ (Joel 3.2). [5] But of these things more elsewhere.b Let us now return to the presentation of the Lord, adding this concerning His circumcision performed in the Lord’s Temple on the eighth day, namely that however much the cutting away of flesh in circumcision may signify the laying aside of vices in the minds of others, even so, because it belongs to the Old Testament and ought now to cease, having received its consummation there, it is not counted among the sacraments of the New Testament nor does it belong to any of the seven seals mentioned previously. As we have already said, Our Lord Jesus Christ was presented by His Mother in the Temple, cradled in the arms of blessed Simeon, who uttered in a spirit of prophecy, ‘Lord, now let your servant depart,  etc.’ (Lk 2.29). In the Temple, Our Lord Jesus Christ, having already come of age, while staying in Jerusalem at the age of twelve would dispute with the Jews and would often teach them afterwards, even though they held him in enmity. In the Temple he praised the gift of the poor woman, which she had put into the treasury, because she had given all that she had (Mk 12.41–44; Lk 21.1–4). Above the ‘pinnacle of the Temple’ (Mt 4.5), which is reckoned to be above the side of the precinct, having openings below it like pinnacles (pinnas) or battlements a  b 

On the opening of the seven seals, see Rev. 5–11. Ch. 11.2 below.

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(cinnas),a the Devil placed Jesus and, tempting Him for a third time after His baptism and fasting, said, ‘If you are the son of God, cast yourself down’ (Mt 4.6). In the Lord’s Temple, the Blessed Virgin Mary is said to have been presented, when already three years old,b on 21  November, as these verses which are written there teach us: virginibus septem virgo comitata puellis servitura deo fuit hic oblata triennis.c There she frequently received solace from the angels, whence the verse: pascitur angelico virgo ministerio.d The Lord Jesus Christ cast out the buyers and sellers from the Temple (Mt 21.12–13; Mk 11.15; Jn 2.14–16), as a token of which on the right-hande side of the Temple there is still displayed a stone, greatly venerated with lamps and adornments, which was trodden on and marked, so to speak, by the Lord’s foot, when He alone with divine strength stood up to so many people and forcefully threw them out. This stone is adjoined by another stone, on which Our Lord is depicted being presented as it were on an altar, as is indicated in a painting and in these words written above: hic fuit oblatus rex regum virgine natus quapropter sanctus locus est hic iure vocatus, From the German Zinnen, meaning ‘battlements’ or ‘crenellations.’ These openings were the series of blind arches containing niches decorated with mosaics that formerly ran around the parapet enclosing the timber roof of the Dome of the Rock (Qubbat al-Sakhra); they were subsequently obscured by the coloured tiles introduced in 1545/6–52 at the time of Sulaymān II the Magnificent (Creswell, Early Muslim Architecture 1.1, p. 89–90, fig. 32, pl. 2b; Allen, ‘Observations’). The ‘pinnacle of the Temple’ of Mt 4.5, however, would have been at the se corner of the Temple precinct, overlooking the Kidron Valley (see p. 136, note d below). b  Cfr. Ps. Matt., 4, ed. Tischendorf, p. 61; de Nat. Mariae, 6, ed. Tischendorf, p. 116–17. c  ‘Here the Virgin, accompanied by seven virgin girls, / was offered as a servant to God at the age of three.’ d  ‘The Virgin is nourished by attendant angels.’ e  South-west. a 

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quo locus ornatur, quo sanctus iure vocatur, hic iacob scalam vidit, construxit et aram.a What is depicted there, that Jacob laid his head on the same stone when he saw in his sleep a ladder stretching into heaven, by which angels ascended and descended, with all respect to the Temple, is not true. And this verse is placed there:

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haec tua sit terra, iacob, cum prole futura.b But this did not happen to Jacob in that place but far away, when he was on his way to Mesopotamia,c that is to say near Greater Mahumeria (Maior Mahumeria).d In the Temple, Our Lord freed an adulteress from her accusers, saying, ‘Let him who is without sin, etc.’ As the accusers became silent and went away, He also said to her, ‘Woman, go in peace and sin no more’ (Jn 8.7–11). That place is shown in a small crypt of the Temple, the entrance to which is on the lefthande side of the Temple, and is called the ‘Confession’. Into the same place Zechariah is said to have entered when he was assured by an angel of the conception of John. All this is indicated by a picture, with superscriptions which read thus: The angel to Zechariah: ne timeas, zacharia, exaudita est oratio tua, etc.f

‘Here was presented the King of kings, born of the Virgin, / Wherefore this has rightfully been called a holy place, / Whence this place is adorned and by right is called holy, / Here Jacob saw the ladder and built an altar.’ Lines 1, 3 with a different version of line 4 and an extra line are also recorded by Theoderic (ch. 15, p. 218), while a slightly different and abbreviated version of the text is given by Inn. VII, 3.4, ed. Pringle, p. 58–59. b  ‘This land shall be for you, Jacob, and your descendants.’ c  More correctly, on his way back (Gen. 28.10–22). d  Magna Mahumeria was a new Frankish settlement, established at al-Bīra (biblical Beeroth), north of Jerusalem (Abel, Géog., 2, p. 262; Pringle, Churches, 1, p.  161–65; 4, p.  259–66; idem, Secular Buildings, p.  35–36). The site of Bethel that JW had in mind was Baytīn, north-east of al-Bīra (Abel, Géog., 2, p. 270–71; Pringle, Churches, 1, p. 104–05; 4, p. 256–57). e  East. f  ‘Do not be afraid, Zechariah, your prayer has been heard, etc.’ (Lk 1.13). a 

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On the lintel is seen the image of Christ: absolvo gentes sua crimina corde fatentes.a

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In the Temple, at the altar that was outside in the open air, more than twenty paces from the Temple, Zechariah son of Barachiah suffered martyrdom.b On that altar in Old Testament times the Jews used to sacrifice turtle-doves and pigeons. Afterwards it was altered by the Saracens into a sundial; and it can still be seen and observed that even today many Saracens come to it to pray, facing as it does the south, to which they are accustomed to pray. The Lord’s Temple, built up inside and outside by whomsoever with a wonderful marble facing, has a suitably rounded form, or rather that of a rounded octagon, that is, having eight angles around its circumference. Its wall is adorned on the outside with the finest mosaic work to mid height,c for the remaining part is of marble stonework. This lower wall is continuous, except where it is interrupted by four portals. It has one portal on the east, to which is adjoined a chapel dedicated to Saint James, who was the first high priest under grace in Jerusalem; for he was thrown down on that side from the Temple roof and killed by a fuller’s club.d Whence these verses, which have been placed in that chapel on the surface of the wall:

‘I release from their offences all people who confess with their heart.’ Also recorded, slightly differently, by Inn. VII, 3.5, ed. Pringle, p. 58–59. b  According to Jesus’ words in Mt 23.35, he was killed between the sanctuary and the altar. According to 2 Chron 24.21, however, the victim was Zechariah son of Jehoiada, Berechiah’s son being Zechariah the Prophet (Zech 1.1 and 7). c  More correctly above mid height, the lower part being faced with marble. d  St James the Less (or the Just), the brother of Jesus and first bishop of Jerusalem (also equated with James son of Alphaeus), who died by being thrown from the pinnacle of the Temple into the Kidron Valley below, where he was bludgeoned to death (Eusebius/Rufinus, Hist. Eccles. 2.23.1–18; Jerome, Vir. Ill., 2, PL, 23, col. 601–13). Although the pinnacle was normally identified as the se corner of the Temple platform, another tradition, reflected here, had him being thrown from the roof of the Temple itself. The chapel was converted from an earlier Muslim building, the Dome of the Chain (Qubbat al-Silsila), on which see Pringle, Churches, 3, p. 182–85. a 

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iacobus alphei, domini similis faciei, finit pro christo templo depulsus ab isto: sic iacobum iustum predicantem publice christum plebs mala mulctavit, fullonis pertica stravit.a These verses are set around a kind of baldachinb in the same chapel, up inside it: iacobus alphei, frater domini nazarei, persona, vita vere fuit israelita. de templi pinna compulsus fraude maligna ad christum laetus migravit vecte peremptus.c On the north, (the Temple) has a portal towards the cloister of the lord canons, on the lintel of which many Saracen letters are set. In the same place, just beside the portal, is the place of that health-giving water of which the prophet spoke: ‘I saw the water issuing from the side (of the Temple),’ etc.d In the western entrance to the Temple, high within the porch, there is an image of Christ, around which is this inscription: haec domus mea domus orationis vocabitur.e (The Temple) also has a portal from the south towards the building of Solomon and it also has a portal from the west towards the Lord’s Sepulchre, where there is also the Beautiful Gate, through which, when Peter was passing with John, he replied to a poor man seeking alms from them because he was lame and said, ‘I have

a  ‘James, son of Alphaeus, similar to the Lord in countenance,  / Died for Christ, cast from the nearby Temple:  / Thus James the Just publicly preaching Christ / Was beaten by the evil crowd and felled by a fuller’s club.’ b  The ‘kind of baldachin’ (quasi cybore(um)) evidently represented the central dome supported by six columns. c  ‘James, son of Alphaeus, brother of the Nazarene Lord, / In stature and life was truly an Israelite. / By evil deceit pushed from the pinnacle of the Temple, / He passed over to Christ, slain by a club.’ d  From the liturgy for Easter Sunday (Hesbert, Corpus, 3, p. 537, no. 5403; cfr. Ezek 47.1–2). e  ‘This my house shall be called a house of prayer’ (Is 56.7; Mt 21.13; Mk 11.17; cfr. Hesbert, Corpus, 3, p. 174, no. 2428 [Dedication of a church, etc.]).

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no gold and silver,’ etc. (Acts 3.6).a Each of those two portals, namely those from the north and west, has six door leaves joined together as a folding door, while that to the south has four and that to the east only two. Each of those portals, however, has a fine porch. These things are around the lower part of the wall; but in the upper part of the same wall, that is to say where the finest mosaic work is applied, windows have been inserted, so that in each of the eight sides there are five windows, except on the sides where the Temple’s portals are, where there are only four windows; and the total number of them is thirty-six. Between the outer encircling wall and the inner large marble columns – which are twelve in number and sustain that inner, narrower, higher and internally rounded wall, which has windows and beneath it four square piers – between the former, I say, and those columns are sixteen columns and eight piers built of squared marble stones, spaced eight paces apart. These support, between the outer broader wall and the more restricted inner wall, an intermediate roof with most beautiful panelled ceilings, affording above a place beside the roof where it is possible to walk around on all sides and having lead channels to carry away the rainwater. Above the narrower wall is raised on high a rounded dome, painted inside and covered with lead outside, at the pinnacle of which the Christians have placed the sign of the Holy Cross. This is extremely offensive to the Saracens, who would be willing to spend much of their gold to have it removed; for although they do not believe in the passion of Christ, none the less they venerate this Temple, since in it they adore their Creator, which however is to be considered idolatry according to Augustine, who asserts that anything done without faith in Christ is idolatry.b Around the outside of the Temple, just below the roof, this inscription is visible as one ascends from the west: pax aeterna ab aeterno patre sit huic domui. The Beautiful Gate was identified in this period as Bāb al-Silsila, on the west side of the Temple precinct. b  Augustine, de Trin., 1.6 (13), PL, 42, col. 827–28; CCSL, 50, p. 43.117–18. a 

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benedicta gloria domini de loco sancto suo.a Towards the south: bene fundata est domus domini supra firmam petram. beati qui habitant in domo tua, domine, in secula seculorum laudabunt te.b Towards the east: vere dominus est in loco isto et ego nesciebam. in domo tua, domine, omnes dicent gloriam.c Towards the north:

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templum domini sanctum est, dei cultura est, dei aedificatio est.d Inside the Temple around the upper cornice is placed in large letters this response: audi, domine, ymnum.e with its verse:

From the office for dedicating a church: ‘Eternal peace be to this house from the Eternal Father. / Blessed be the glory of the Lord from His holy place’ (Hesbert, Corpus, 3, p. 86, no. 1706; p. 398, no. 4252). Cfr. Theoderic, ch. 15, p. 215; Inn. VII, 3.2, ed. Pringle, p. 56. b  From the office for dedicating a church: ‘The house of the Lord is well founded on a firm rock. / Blessed are they who live in your house, O Lord: they shall praise you for ever and ever’ (Hesbert, Corpus, 3, p. 71, no. 1590; p. 83, no. 1680; cfr. Ps 84.4 [Vulg. 83.5]). Cfr. Theoderic, ch. 15, p. 215; Inn. VII, 3.2, ed. Pringle, p. 56. c  ‘Truly the Lord is in that place and I knew it not. / In your house, O Lord, all will declare your glory’ (Gen 28.16; cfr. Ps 29.9 [Vulg. 28.9]). Cfr. Theoderic, ch. 15, p. 216; Inn. VII, 3.2, ed. Pringle, p. 56. d  From the office for dedicating a church: ‘The Temple of the Lord is holy; it is in God’s care and is God’s building’ (Hesbert, Corpus, 3, p. 504, no. 5128). Cfr. Theoderic, ch. 15, p. 215; Inn. VII, 3.2, ed. Pringle, p. 56. e  ‘O Lord, Hear my hymn’ (1  Kings 8.28; cfr.  Hesbert, Corpus, 2, p.  459, no. 97 (2); p. 586, no. 114 (5); p. 649; p. 120 (4); p. 728, no. 129). Cfr. Theoderic, ch. 15, p. 217. a 

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respice, domine, etc.a

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Around the lower part of the outer wall, certain verses of the hymn ‘Blessed city of Jerusalem’ b are written in golden letters. The Temple, so aptly proportioned and decorated, has all around it a broad level court, quadrangular in shape and paved with close-fitting stones, to which one ascends on three sides by many steps. Indeed, the court is quite skilfully raised up above the surrounding ground level and has a broad entrance in its wall from the east through five arches, which are joined together by four large columns. The wall opens here in this way towards the Golden Gate, through which the Lord solemnly entered on the fifth day before His passion, sitting on a she-ass, and was received by the Hebrew boys with palm branches singing praises and crying, ‘Hosannah to the son of David’ (Mt 21.9). By divine dispensation this gate has always remained intact, even though since then Jerusalem has often been taken and destroyed by enemies. Moreover, out of respect for the divine and mystical entrance of the Lord when He came up to Jerusalem from Bethany over the Mount of Olives, the gate is closed on the inside and blocked with stones on the outside. At no time is it open to anyone except on Palm Sunday, when each year in memory of what took place, after the patriarch has preached a sermon to the people at the foot of the Mount of Olives, it is solemnly opened to a procession and to the entire population of pilgrims and citizens. When the office for that day is over, it is closed again as before for a whole year, except on the feast of the Exaltation of the Holy Cross,c when it is also opened. Around the gate inside the walls there is a famous burial place for the dead.d a  ‘Look upon me, O Lord, etc.’ (Deut 26.15; cfr. office for dedicating a church: Hesbert, Corpus 3, p. 442, no. 4621). b  Urbs beata Iherusalem, dicta pacis visio, etc. The first line of a hymn from the seventh or eighth century, sung during the office for dedicating a church (Linder, ‘Liturgy of the Liberation’, p. 114, no. 13; p. 118, no. 56). c  14 September. d  In the Latin of this period, infra muros could mean either ‘below’ or ‘inside the walls’, the same as intra muros (cfr. DMLBS 2, p. 1679–80; RMLWL, p. 248); indeed, medieval graves were excavated just inside the gate in 1891. For the twelf-

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From the south, the court has an open approach through three large arches linked by two marble columns and on the same side it has another approach, wider than the first. On the west, towards the city, the court has a fine approach, opening through four arches joined by three marble columns. On the north side, the court is partially constricted on account of the addition of the cloister of the lord canons, but on the remainder of that side it has a fine enough width and access. A fine and fairly spacious level area also encloses the court on the flat to the south and west, and also a little towards the north. This description of the Temple and the places around it must suffice: we do not begrudge a better one. [6.1] Our Lord, when he was twenty-nine years and thirteen days old, – whence Luke (3.23): and when he was beginning ‹his ministry› he was about thirty years old – wishing to put an end to circumcision and to renew the former self (Gal 6.15; Col. 3.9–11) with consecrated water, came into the desert to John, his precursor, and was baptized by him in the Jordan in that place three miles distant from Jericho where the voice of the Father resounded above him, saying, ‘This is my beloved son,’ etc. (Mt 3.17; Mk 1.11; Lk 3.22). [6.2] The Jordan is a river formed from two streams, Jor and Dan, which rise at the foot of Lebanon and after flowing separately for a long course are joined together below the mountains of Gilboa. At the same time when Jesus was being baptized, the Holy Spirit also came on him in the form of a dove (Mt 3.16; Mk 1.10; Lk 3.22; Jn 1.32–33), indicating that He, not John the Baptist, had the power of consecrating the waters. Also near there, that is to say at the second milestone from Jericho, to the left is the desert that is called the Quarantine. In a one of its caves Jesus completed a fast of forty days and forty nights and while he was hungry the Devil tempted him there saying, ‘Tell these stones to become loaves of bread’ (Mt 4.1–4; Mk 1.12–13; Lk 4.1–4).a Two miles from Quath-century Jerusalem liturgy for Palm Sunday, see Kohler, ‘Rituel’, p. 412–13. On the gate and cemetery in this period, see Pringle, Churches, 3, p. 103–09. a  Jabal al-Qurunṭul (Quarentena): see Pringle, Churches, 1, p. 252–58.

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rantine towards Galilee is that high mountain on which he again tempted Jesus, showing him all the kingdoms of the world and saying, ‘All these I will give you,’ etc. (Mt 4.8–11; Lk 4.5–8). Below Quarantine is the stream from the spring that blessed Elisha rendered drinkable from brackish, its purity having been restored (2 Kings 2.19–22).a Beside the road before Jericho, a blind beggar, hearing that Jesus was passing by, cried out, ‘Jesus, son of David, have mercy on me,’ and earned enlightenment from Him, both outwardly and inwardly (Mk 10.46–52; Lk 18.35–43). At the third milestone from Jericho, two miles from the Jordan, is Beth-hogla (Bethagla), which is translated ‘place of the circle,’ b because there Jacob’s sons and his people formed a circle as mourners around his funeral cortege, when they were carrying him back from Egypt to Hebron (Gen 50.10–14). En-gedi in the tribe of Judah, where David hid himself in solitude (1 Sam 23.29; 24.1–22), is in the Aulon of Jericho, that is to say in that region of open country of which we have spoken above. En-gedi, however, is the name of that large village of the Jews beside the Dead Sea, where balsam used to grow and to be exported, after which the ‘vineyards of En-gedi’ (Song 1.14) are named.c Eight miles from Nazareth towards Carmel is Mount Cain (Kara mons),d at whose foot, beside a spring, Lamech, the father ʿAyn al- Sulṭān, in Jericho. In Genesis 50.10–11 this place is named in Greek and Latin as the ‘threshing floor of Atad’, or ‘of the thorn bush’, but from the time of Eusebius it was identified with Bethagla (ʿAyn/Qaṣr Ḥajla), east of Jericho, which he, followed by Jerome, interpreted as ‘place of the circle’ (On./Lib. Loc., CGS, 11.1, p. 8–9.17–20; Abel, Géog., 2, p. 274; Thiel, Grundlagen, p. 265; TIR, p. 79). In the twelfth century, this was the site of the Greek Orthodox monastery of Our Lady of Kalamon, today St Gerasimus (Pringle, Churches, 1, p. 197–202). c  The entire passage about En-gedi, copied from Fretellus, follows closely Jerome (Lib.  Loc., CGS, 11.1, p.  87.16–20). The word Aulon, from Greek αὐλῶν, meaning ‘hollow’ or ‘defile’, was applied to the entire Rift Valley from Lebanon to the Wādī Araba (Eusebius, On./Jerome, Lib. Loc., CGS, 11.1, p. 14–17). JW, following Fretellus, also includes the phrase de qua supra diximus, referring to Jerome’s earlier mention of Aulon, but unlike Fretellus he makes nonsense of it by changing the order in which he cites the two borrowed passages. The ‘above’ passage is now below at ch. 9, p. 151. d  Kaynmons, Caymont, Tall Qaymūn, Tel Yokneam: see Kedar, ‘Cain’s Mountain’; Pringle, Churches, 2, p. 159–61; idem, Secular Buildings, p. 76–77. a 

b 

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of Noah, killed Cain, his leader, with his bow and arrow, whence filled with fury and anger he said, ‘I have slain a man for wounding me, a young man for bruising me,’ etc. (Gen 4.23).a Of Cain the Lord had foretold, ‘Anyone who kills Cain shall be punished sevenfold’ (Gen. 4.15). Three miles from Mount Cain (Kairam mons) is Mount Carmel, of which it is said in the Song of Songs (7.4–5), ‘Your neck is like Carmel.’ b Blessed Elijah chose to abide on it for a long time, and with him his disciple, blessed Elisha. Six miles from Nazareth towards Jinīn (Genuinum) is Gur, the placec where Jehu, king of Israel, shot Ahaziah (Ozia), king of Judah (2 Kings 9.27). Sixteen miles east of Nazareth above the Sea of Galilee is Gergesa,d the little village where the Saviour restored to health those who were afflicted by demons and prompted the headlong plunging of the pigs into the sea (Mt 8.28–34; Mk 5.1–13; Lk 8.26–33). Sixteen miles south of Mount Carmel is Caesarea, the metropolis of Palestine, whence came Cornelius the centurion, whom blessed Peter baptized there and made bishop (Acts 10). There was Strato’s Tower, where Herod constructed a harbour of white marble against the arrival of Caesar Augustus. The same Herod, as attested by Josephus, built the tower that stands over Jerusalem and is called the Tower of David, and he called it the Antonia.e This sentence confuses two different people: Lamech son of Methushael, the father of Jabal and Jubal (Gen 4.18–24), and Lamech son of Methuselah, the father of Noah (Gen 5. 25–31). Neither of them, however is reported to have killed Cain. b  ‘Your neck is like an ivory tower … Your head crowns you like Carmel’ (RSV). c  Gerlicus, a mistake for Ger locus (Fretellus, CR (T), fol. 163rb). d  Different versions of the Greek gospel texts place this event alternatively in the land of the Gergesenes, Gadarenes or Gerasenes. Origen located the miracle at Gergesa, which in his day was identified as Chorsia (Kursi), on the ne side of the lake (in Ioannem, 6.211, 10.63, GCS, 10, p. 150, 182; trans. Heine, 1, p. 226, 269; Eusebius, On./Jerome, Lib.  Loc., GCS, 11.1, p.  64–65, 74–75; Abel, Géog., 2, p. 300, 332; TIR, p. 104). e  In fact, the Antonia fortress adjoined the nw corner of the Temple precinct, while the tower known in the Middle Ages as David’s Tower was built over the remains of the Tower of Hippicus, placed at what was then the nw corner of the city (cfr. Bahat, Atlas, p. 34–58). Herod’s construction of Caesarea (Strato’s Tower), the Antonia and Hippicus Tower are described in Josephus, Antiq. 15.292–93, 331–41, LCL, 6, p. 394–95; 414–21; and War, 2.439, 5.133–65, LCL, 2, p. 494–95; 3, p. 40–51. a 

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[7] On the other side of Jerusalem, a little way to the south, is the city of Hebron, which was formerly the capital of the Philistines and a dwelling place of giants, a day’s travel from the Holy City. It was also that city of priests and of refuge in the tribe of Judah (Josh 20.7), located of course in the field in which the Creator of all things moulded our father Adam and breathed life into him. Hebron is called Kiriath-arba (Kariath Iarbe), which in the Saracen language means ‘The Fourth City’ – cariath: city, arba: fourth – because those four reverend fathers were buried there in a double cave: Adam, Abraham, Isaac and Jacob; and their four wives: Eve, our mother, Sarah, Rebekah and Leah (Gen 23, 25.8– 10, 35.27–29, 49.29–33).a Hebron is situated beside the Valley of Tears. The Valley of Tears is so named because Adam mourned his son Abel in it for a hundred years. Afterwards, instructed by an angel, he knew his wife, from whom was born his son Seth, from whose tribe Christ was descended. Two miles from Hebron is the tomb of Lot, the nephew of Abraham.b In Hebron there is a certain piece of land, Gebal,c whose earth is red and is dug out and consumed by the people living there and is carried away for sale throughout Egypt, where it is sold as a very expensive drug. No matter how widely and deeply that field is dug away, at the end of In Arabic, as in Hebrew, Qaryat ʿarbaʿa means ‘Town’ or ‘Village of Four’. According to the Septuagint and modern versions of Josh 14.15 and 21.11, it was named after Arba, the father of Anak and the ‘greatest man among the Anakim’ (RSV). The interpretation reflected here, including the addition of Adam to the number of patriarchs, making four in all, is due to Jerome’s Latin translation of Josh 14.15: ‘The name of Hebron was formerly called “Town of Four”: Adam the greatest was buried there among the Anakim’ (Nomen Hebron ante vocabatur Cariath Arbe: Adam maximus ibi inter Enacim situs est). See also Jerome, Quaest. Hebr. in Gen. (Gen 23.2), PL, 23, col. 972; CCSL, 72, p. 28; idem, Ep. 108, 11.3, CSEL, 55, p. 319; idem, Lib. Loc., GCS, 11.1, p. 7.11–24, 85.28–30, 113.16–17; Thiel, Grundlagen, p.  274; Van Der Horst, ‘Site of Adam’s Tomb.’ On the site and the twelfth-century church, see also Abel, Géog., 2, p. 345–46; Vincent et al., Hébron; Pringle, Churches, 1, p. 223–39; Barbé, Hébron 1119. b  In Bani Naʿim, where in JW’s time his tomb appears to have been in Muslim hands, as it is today: Pringle, Churches, 1, p. 107. c  The name Gebal has been added to this passage taken from Fretellus, perhaps as a result of initially miscopying gleba (earth), the following word, and failing to delete the mistake after correcting it. a 

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the year by God’s arrangement it is found to be restored again by the same amount. Near Hebron is Mount Mamre, at whose foot is the terebinth that is called ‘dirps’, that is to say the oak or holm oak.a Abraham remained a long time beside it and beneath it saw three angels and worshipped one;b and, receiving them hospitably as worthily as he was able, he assisted and fed them, whence he is called ‘the first true way of believing.’c According to Jerome, the holm oak continued to exist from then until the time of the emperor Theodosius, and from it is held to have grown the one that is now seen and cared for by the people living in that place.d Despite its dryness, its medicinal powers are shown by this, that if any rider takes away a piece of it, for as long as he carries it with him his horse will not stumble.e Hebron was first reached by Joshua and Caleb and their ten companions while they were seeking out the Promised Land (Num 13.1–22). In Hebron David reigned for seven and a half years (2 Sam 5.5). [8] Ten miles east of Hebron is the Asphalt Lake, which is also called the Sea of the Dead – truly ‘of the dead’, because it contains no living thing – and Sea of the Devil, because at his instigation Cfr. Jerome, Lib. Loc., GCS, 11.1, p. 77: Drys (δρής), id est quercus. The phrase is copied from Fretellus (CR (T), fol.  158ra; cfr.  PL, 155, col. 1040), but comes from Augustine: ‘Abraham saw three, and worshipped one’ (con. Maximin. 2.7, PL, 42, col. 809); cfr. Gen 18.2. c  prima credendi via: Prudentius, Psychomachia, preface, lines 1–2. d  Jerome (c.  342/7–420) only says that it could be seen up to the time his boyhood and the reign not of Theodosius I (379–95) but of Constantine, though whether Constantine I (306–37) or II (337–40) remains uncertain (Lib. Loc., GCS, 11.1, p.  7 and 77). The ‘hill of Mamre’ was Tall al-Rumayda. A  briefer account, roughly contemporary with JW, condenses ‘Mount Mamre at whose foot’ (mons Mambre, ad radicem cuius) into the ‘root (or stump) of Mamre’ (radix Mamre) and records the existence of a church of the Holy Trinity, where Abraham saw three and worshipped one (Inn. II, 19.1, ed. Pringle, ‘Itineraria II’, p. 89), while Belard of Ascoli (c.  1165–1187) describes the ‘house of Abraham’ as a rock-cut cave, with the tree standing before its entrance (10, ed. Pringle, 475; cfr. Pringle, Churches, 2, p. 201–04). e  animal suum non infunditur: On the equine complaint infunditus (infusus, infusio) and its medieval remedies, see Jordanus Ruffus, Hippiatria, 11, p. 38– 40; Petrus de Crescentis, Ruralia Commoda, 9, p.  107v.; cfr.  Du Cange, Gloss., 4, col. 359b (s.v. infusio). a 

b 

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four of those most miserable cities, Sodom, Gomorrah, Zeboim and Amah, persevering in their turpitude, were burnt up by sulphurous fire and overthrown into the lake (Gen 19.24–25; Deut 29.23). Above the lake in the lap of Judah is Segor, which is also called Bela (Bala) or Zoar (Zara), the fifth of those cities preserved from being overthrown by the prayers of Lot (Gen 13.10, 19.15–23),a which can still be seen and is now called the Palm Grove (Palmaria). While leaving Segor, Lot’s wife was turned into an effigy of salt (Gen 19.24–26), traces of which are still to be seen. On the shore of the sea, much alum and much pitch are found and collected by the local inhabitants and from the sea is extracted bitumen, which is called ‘Jewish’ and is required for many things. Segor, however, is now called by its own inhabitants the town of the Palm Tree (Oppidum Palmae). Above the Asphalt Lake on the way down to Arabia is the cave of Karnaimb on the mountain of the Moabites, on to which Balak son of Beor led holy Balaam to curse the Children of Israel (Num 22.1–35);c on account of its powerful ruggedness, it is called the ‘Cut-out’ (Excisus).d The Asphalt Lake separates Judaea from Arabia. At the time of the Children of Israel, Arabia was a lonely place, a desert, a wilderness, a land without tracks or water (Ps 63.1). In it, however, the Lord detained them for forty years, raining manna on them to eat and producing water from the rock. In Arabia is Mount Sinai, on which Moses remained for forty days and as many nights, deprived of any food. There the Lord gave Moses the law, written on stone tablets with His own finger (Ex 24.12–18, 31.18, 34.27–28; Deut 9.9–11). In Arabia is the Valley of Moses, where he twice struck the rock, which issued forth for the people of God two streams of water, which today irrigate the whole of that country (Num a  Jerome, Lib. Loc., CGS, 11.1, p. 153.15–18. Segor (Σηγώρ) is the Greek form of the name found in the Septuagint while Bela is an alternative name (Abel, Géog., 2, p. 466; TIR, p. 263). b  Karnaim (now Shaykh Saʿd) lay north of Moab in the region of Bashan (Jerome, Lib. Loc., GCS, 11.1, p. 113.2–4; Abel, Géog., 2, p. 413–14; Dussaud, Topographie, p. 328–30, 337–38; Aharoni, Land, p. 38, 55, 56, 142, 344, 438; Negev, Gibson, Encyclopedia, p. 277). c  Balak was the son of Zippor, while Balaam was the son of Beor. d  Jerome, Lib. Loc., CGS, 11.1, p. 13.17–18.

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20.2–13). In Arabia a column of fire went before the Children of Israel by night and a cloud surrounded them each day (Ex 13.21– 22). In Arabia is Elim (Helim), where the Children of Israel pitched camp, that is to say the place in the desert where on coming out of the Red Sea they found twelve springs and seventy palm trees (Ex 15.27; Num 33.9).a In Arabia were the forty resting places of the Children of Israel (Num 33).b In Arabia is Mount Horeb (Oreb), on which Aaron lies buried (Num 20.22–29; 33.38–39).c In Arabia is Mount Abarim (Abarym), on which the Lord buried Moses, though his tomb is nowhere to be seen (Deut 32.48–52, 34.5–6).d In Arabia is the Mount Royale that lord Baldwin, first king of the Franks in Jerusalem, ‹built› to subjugate that land to the Christians and assigned for the strong defence of the kingdom of David.f Arabia is joined to Idumaea in the territory of Bosra (Bostron).g Idumaea is the land of Damascus; however, Idumaea is below Sya  In his account of Baldwin I’s expedition to the Red Sea in 1116, Fulcher of Chartres equates Elim (Helim) with Elath (Ayla, al-ʿAqaba) (Fulcher, 2.56.2, ed. Hagenmeyer, p. 594–95); however, Elim must have been on the Gulf of Suez, rather than the Gulf of ʿAqaba. b  Fretellus (CR (T), fol. 158va) mentions forty stations (mansiones), but does not list them all by name; in HR, however, he lists and describes forty-two (ch. 12– 21, ed. Boeren, p. 11–16), largely on the basis of Jerome (Ep. 78). For discussion of the route and stations as presented in the Bible, see Aharoni, Land, p. 195–200. c  This occurred not on Mount Horeb, another name for Mount Sinai (Aharoni, Land, p. 199), but on Mount Hor (mons Or), on the borders of Edom, where in the twelfth century Aaron’s tomb was enclosed in a chapel served by monks (Fulcher, 2.5.9, ed. Hagenmayer, p.  381; Thietmar, 16.1–3, ed. Laurent, 38; cfr. Fiema, Frösén Petra, 1, p. 5–49; Pringle, Churches, 1, p. 251–52). d  Thietmar (13.3–7, ed. Laurent, p. 35) mentions a monastery here in 1217, but it is uncertain exactly where it was (cfr. Pringle, Churches, 2, p. 43). e  Baldwin I founded the castle of Montreal (al-Shawbak) in 1115 and granted it and its lordship to Raymond of Le Puy some five years later: see Mayer, Montréal; Faucherre, ‘Shawbak’; Pringle, Churches, 2, p.  305–14; idem, Secular Buildings, p. 75–76. f  While JW continues to follow Fretellus (CR (T), fol.  158rb–va; cfr.  ed. Boeren, p. 55–56) throughout this paragraph, he orders the material differently. g  Idumaea (Edom or Mount Seir) corresponded to the desert area on both sides of the Wādī ʿAraba, south of Moab and the Dead Sea. JW, following Fretellus (CR (T), fol. 158va), seems to have confused it with Aramaea, the area around Damascus, and transferred the biblical references northwards. Thus, the Bostron

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ria, and the capital of Syria is Damascus.a Lebanon divides Idumaeab and Phoenicia, in which is Ṣūr (Sors), that is to say Tyre, the noblest metropolitan city of the Phoenicians, which, as the Syriansc assert, would not receive Christ, when he was walking through the coastal region, and which, as the holy page bears witness, has rendered to God ‘martyrs, whose number his knowledge alone can reckon.’d Tyre conceals the tomb of Origen.e Before Tyre, the large marble stone on which Jesus sat remained unharmed from the time of Christ until the expulsion of the pagans from the town,f but since then has been broken up by the Franks and Venetians. Above what remains of the stone a church has been built in honour of the Saviour.g Eight miles east of Tyre on the sea is Ṣarafand (Sarphen), which is Zarephath (Sarepta) of the Sidonians, in which the prophet Elijah once lived. There he brought back to life the son of the widow – that is to say, Jonahh – who had both lodged him and charitably assisted and fed him (1 Kings referred to here is evidently Bosra (Būṣraʿ), formerly Bozrah (Buṣruna) in Bashan, while Bozrah in Edom lay much further south, perhaps at Buṣayra (cfr. Aharoni, Land, p. 40, 56, 146, 160, 172, 208, 376, 433). a  The confusion here is the result of JW following the CR version of Fretellus (CR (T), fol. 158va; cfr. Vat, PL, 155, col. 1041), rather than the HS version, which reads: ‘Idumaea is joined to Hadrach. Hadrach is the land of Damascus according to Zechariah (9.1)’ (HS, 25, ed. Boeren, p. 18). b  This should be Hadrach, or Aramaea, rather than Idumaea; the same mistake occurs in both the CR and HS versions of Fretellus. c  Arabic-speaking Orthodox Christians. d  Martyrologie d’Usuard, ed. Dubois, p. 184. e  His tomb was seen by William of Tyre (13.1, CCCM, 63, p. 586) and in the late thirteenth century Burchard of Mount Sion confirms that it lay in the former Orthodox cathedral church of St Mary, then in the hands of the canons of the Holy Sepulchre (12 (2.5), ed. and trans. Bartlett, p. 18–19; cfr. Pringle, Churches, 4, p. 216–17). f  7 July 1124. g  The chapel was built soon after the fall of Tyre to the Franks in 1124, but seems to have been destroyed by the early thirteenth century (Pringle, Churches, 4, p. 220–27). Although earlier versions of Burchard of Mount Sion’s Descriptio also mention a stone but no chapel (13 (2.6), ed. Bartlett, p. 18–21), in a later version Burchard records that it was rebuilt by John, lord of Tyre, in 1283 (Rubin, ‘Burchard of Mount Sion’s Descriptio’, p. 181). h  A Jewish tradition that the widow’s son restored to life by Elijah was Jonah is mentioned by Jerome (in Ionam, prologue, PL, 25, col. 1118; CCSL 76, p. 378).

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17.8–24; Lk 4.25–26).a Six miles from Ṣarafand is the illustrious city of Sidon, from which came Dido, who built Carthage in Africa. Sixteen miles from Sidon is the most opulent city of Beirut (Berithus). In Beirut, an icon of Our Lord mockingly crucified by certain Jews to dishonour Him not long after His passion, issued blood and water, as a result of which many people believed in the true Crucified One and were baptized; and whoever was anointed with a drop from the icon was restored to health from whatever infirmity they may have been suffering.b Arpad (Arphat) is a town of Damascus.c Damascus is in Syria, about which History says: Damascus is the head of Syria (Is 7.8), a metropolis inspiring awe. Eliezer, Abraham’s servant (Gen 15.2), built Damascus in Syria in that field in which Cain killed his brother Abel.d Esau lived in Damascus, and in Seir (Seyr) and Edom (Gen 25.30, 36.8), Seir meaning ‘hairy’, Edom ‘red’ or ‘red-headed.’e From Edom the whole of that land is called Idumaea, of which in the psalm: Over Idumaea will I cast out my shoe (Ps 60.8, 108.9). However, it is also called Edom, whence the prophet: Who is this that comes from Edom with dyed garments from Bozrah? (Is 63.1).f A certain part of that land, however, is Uz (Hus), from which came blessed Job (Job 1.1); it is also called Sawād (Sueta),g from which came Bildad the Shuhite (Baldac Suites). In it is Teman (Thema), the metropolis of Idumaea, and from Teman came Elia  A church of St Elias had been (re)built on the supposed site of the widow’s house by the 1180s (Pringle, Churches, 2, p. 281–82). b  This tradition, mentioned in a number of pilgrimage texts, derives from a sermon attributed to Athanasius of Alexandria that was read at the Second Council of Nicaea in 787 (Ps.  Athanasius, de Pass. Imag. Domini; cfr.  Pringle, Churches 1, p. 114, 117; idem, Pilgrimage, p. 66, 234, 249, 358). c  Jerome, Lib. Loc., GCS, 11.1, p. 39.10 (Arfad). d  Jerome, in Ezech., 8.27.18, PL, 25, col. 257; CCSL, 75, p. 373. e  Jerome, Nom. Hebr., PL, 23, col. 785a, 797a (Seir pilosus), 778, 787a (Edom rufus sive terrenus); CCSL, 72, p. 65.24, 72.27–28, 84.17–18. f  Bosra. However, the psalmist was referring to Bozrah in Edom (now Buṣayra in Jordan), rather than Bosra (Būṣraʿ) in Bashan, near Damascus. g  The Sawād or Suwayt, known in Frankish sources as the Terre de Suethe, was the black basalt country lying east of the Sea of Galilee (Le Strange, Palestine, p. 532–33; Dussaud, Topographie, p. 381–82; Gaudefroy-Demombynes, Syrie, p. 66–67, 120, 124).

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phaz the Temanite;a also in it is the town of Naamah (Naaman), from which came Zophar the Naamathite.b These three were Job’s comforters (Job 2.11). In the territory of Idumaea, two miles from the Jordan, is the River Jabbok (Iacob),c which Jacob forded when he was returning from Mesopotamia before wrestling with an angel, who changed his name from Jacob to Israel (Gen 32.22–28). In Idumaea is Mount Seir, below which is Damascus.d Two miles from Damascus is the place in which Christ appeared to Saul, saying, ‘Saul, Saul, why do you persecute me?’ (Acts 9.4) There a great light from heaven shone around Saul. In Damascus Ananias baptized Saul, giving him the name Paul. From the walls of Damascus Paul was let down, fearing the fury of those pursuing him (Acts 9.4–25). [9] Lebanon is translated ‘whiteness’,e concerning which in the Song of Songs: ‘Come from Lebanon, my dove’ (Song 4.1, 4.8).f At the foot of Lebanon rise the Pharpar (Farfar) and Abana (Abbana), the rivers of Damascus (2  Kings 5.12).g The Abana flows through the mountains of Lebanon and the plains of ʿArqa (Archados), uniting with the Great Sea in that region in which blessed Eustachius withdrew, bereft of his wife and forsaken by his sons.h a  Jerome, Lib.  Loc., GCS, 11.1, p.  97.14–19. Possibly Ṭawilān, in southern Transjordan (Aharoni, Land, p. 40, 56, 442). b  Perhaps Nemra/Namara, described by Jerome, after Eusebius, as ‘a large village in the region of Batanaea’ (On./Lib.  Loc., GCS, 11.1, p.  138–39; cfr.  Dussaud, Topographie, p. 341, 359–60. c  Nahr al-Zarqā. On the erroneous form fluvius Iacob see Huygens’ comments in Peregrinationes Tres, p. 24. Fretellus (CR) has the correct form Iaboch (CR (T), fol. 159ra), with variants Laboth (CR (P), fol. 108ra) and Aboch (CR (V), fol. 11v). d  Seir or Mount Seir is an alternative name for Edom. Here the reference is most likely to Mount Hermon, also known as Mount Sirion (Jabal al-Shaykh). e  See Abel, Géog., 1, p. 340. f  ‘Your eyes are doves …Come with me from Lebanon, my bride’ (RSV). g  They are the Nahr al-Aʿwaj and Nahr Baradā respectively, which rise in the Anti-Lebanon range and disappear into the desert se of Damascus (Abel, Géog., 1, p. 487 n. 1). h  In the Middle Ages, the Abana was sometimes identified as the Nahr al-ʿArqa or Nahr al-Kabīr al-Janūbī, both of which reach the Mediterranean between Tripoli and Ṭarṭūs. On the legend of St Eustachius (or Eustace), martyred in Rome under Hadrian and translated to St-Denis in the twelfth century, see AA SS, (20) Sept.,

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The Pharpar bends its course through Syria to Antioch and gliding along its walls enters the Mediterranean Sea ten miles from Antioch in the port of Solinus (Solim), that is to say Port Saint Symeon. In Antioch, the blessed Apostle Peter occupied the see for seven years,a adorned with the pontifical fillet.b At the foot of Lebanon is located the city of Bāniyās (Paneas), also known as Belinas and Caesarea Philippi. At the foot of Lebanon rise the Jor and the Dan, those two springs from which the Jordan is formed below the mountains of Gilboa. From the mountains of Gilboa as far as the Asphalt Lake the valley through which the Jordan flows is called the Ghūr (Gortus). Aulon, which is a Hebrew word, is applied to that great level valley from Lebanon as far as the desert of Paran (Pharan), enclosed on either side by continuous mountains.c The Jordan divides Galilee from Idumaea and the land of Buzrah (Bosra),d which is the second metropolis of Idumaea. Jordan means ‘descent.’e A little way from where it rises, the Dan takes its waters underground as far as the plain of Medan, where it resumes its course out in the open. That plain is called ‘Medan’ because the Dan is in the middle of it. Indeed, in the Saracen language a square (platea) is called ‘maydān’ (medan); in Latin a square (platea) is ‘forum’. Medan is aptly named,f because at the beginning of summer a 6, p.  127; Jacobus de Voragine, ed. Maggione, 2, p.  1090–98; cfr.  Pringle, Pilgrimage, p. 357. a  Lib. Pontif., PL, 213, col. 989; trans. Davis, TTH, 5, p. 1. b  Medieval writers sometimes identified the Pharpar as the River Orontes and applied the name Soldinus or Solinus both to the town of al-Suwaydiyya, ancient Seleucia Pieria, and to the Orontes itself at this point (see Dussaud, Topographie, p. 431). c  This sentence from Fretellus, CR (T), fol.  159ra, is based on Jerome, Lib. Loc., GCS, 11.1, p. 15–17. Jerome was mistaken, however, in adding to Eusebius’s text the assertion that Aulon (αὐλῶν) was a Hebrew word; it is in fact Greek, meaning a ‘hollow’, ‘defile’, ‘trench’ or ‘channel’. See also p. 142, note c, above. d  As noted above (p. 147, note g), this Bosra would have been Bozrah (Buṣruna) in Bashan, today’s Būṣraʿ (Bosra), while Bozrah in Idumaea (or Edom) lay far to the south, perhaps at Buṣayra. e  Thiel, Grundlagen, p. 333. f  As it appears in the edition, JW’s version of this passage is confusing, with a full-stop in the wrong place; the present translation is made with help from Fretellus: Sarracene quidem sonat platea ‘medan’, Latine autem platea ‘ forum’. Me-

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countless number of people come together there, bringing with them all kinds of goods to sell, and a vast multitude of Parthians and Arabs remain there through the whole summer to guard the people and graze their sheep in those pastures.a Medan is composed from med and Dan; med b in the Saracen language means ‘water,’ Dan the river. From this plain, the Dan, turning back into a river, passes through the Sawād (Sueta), in which the pyramid of blessed Job, surviving to this day, is held in reverence by kings and peoples.c The Dan, after inclining towards Galilee of the Gentiles (Is 9.1; Mt 4.15) and flowing below the town of Kedar (Cedar),d alongside the medicinal baths,e and through the plains of the Thorn Thicket (Spineti plana),f is joined to the Jor. Not far from Bāniyās, the Jor forms the lake of Bāniyāsg out of itself and afterwards assumes as its beginning the Sea of Galilee between Bethsaida and Capernaum. From Bethsaida came Peter and Andrew, James, son of Alphaeus, and John.h Six miles

dan vero vocatur … (CR (T), fol. 159rb). The Arabic maydān and Latin platea both mean an open space or town square, and in the former case also a place for military exercises. a  This summer fair in the plain of Medan (Madan, Maddān) around Muzayrib in the Hawran is also mentioned by William of Tyre (16.9, CCCM, 63A, p. 726) and the Descriptio locorum (ed. de Vogüé, p. 422), while in 1126 the village of St George iuxta Medan was granted by William I of Bures, prince of Galilee, to the church of St Mary in the Valley of Jehoshaphat (Pringle, Churches, 2, p. 238). Wādī al-Maddān al-Zaydī is the name of a tributary of the Yarmūk, which flows through this area (Dussaud, Topographie, p. 336, 340). b  māʾ, pl. miya. c  On Job’s tomb at Shaykh Saʿd (Dayr Ayyūb), see Pringle, Churches, 2, p. 239–40. The Wādī al-Maddān (here called ‘Dan’) flows into the Yarmūk before joining the Jordan below the Sea of Galilee. d  Biblical Kedar is here equated with Gadara (see below). e  Al-Ḥamma, Ḥammat Jadar. f  This name is given to the lower Jordan Valley. Gervaise of Basoches, prince of Galilee, was captured by Tughtekin of Damascus in campestribus Spineti in May 1108 (Descriptio locorum, ed. de Vogüé, p. 422). g  The Ḥula lake. h  According to Jn 1.43–44, only Philip, Andrew and Peter came from Bethsaida. However, Theodosius adds James and John, the sons of Zebedee (de Situ, 2, ed. Geyer, CCSL, 175, p. 115). In one version Fretellus lists ‘Peter and Andrew, John and James [sons of Zebedee] and James, son of Alphaeus’ (HS, 34, ed, Boeren,

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from Bethsaida is Chorazin (Corozaim),a in which the Antichrist, the seducer of the world, will be raised. Of Chorazin and Bethsaida, Jesus said, ‘Woe to you, Chorazin! Woe to you, Bethsaida!’ (Mt 11.21; Lk 10.13).b Six miles from Chorazin is Kedar (Cedar), the most excellent city of which it is said in the Psalms, ‘I have dwelt with the inhabitants of Kedar.’ (Ps 120.5)c Kedar means ‘in the darkness.’ d [10] Capernaum, to the right of the sea, is the city of the centurion, in which Jesus cured the centurion’s sone and of which he said, ‘I have not found so much faith in Israel’ (Mt 8.10; Lk 7.9). In Capernaum Jesus performed many miracles while teaching in the synagogue (Jn 6.59, 11.47, 20.30). Capernaum means ‘most beautiful town’ or ‘daughter of beauty,’f which to us signifies the Holy Church, to which all those who come from Lebanon, that is from the whiteness of virtue, become by it and in it brighter still. Two p. 23); JW, however, follows the CR version, in which the two Jameses are conflated (CR (T), fol. 159rb). a  Chorazin was identified at this time as Kursi (ancient Chorsia, Gergesa), rather than the correct location at Khirbat Karraza (TIR, p. 103–04; Tzaferis, Kursi–Gergesa, p. 41–48). b  The idea that the Antichrist would be born in Babylon and raised in Chorazin and Bethsaida was expressed in a Syriac apocalypse translated into Greek in the eighth century (Ps. Methodius, Apocalypse, 14.1). A Latin version circulating in the West quotes the same biblical passage as Fretellus and is now attributed to Adso, abbot of Montier-en-Der (d. 992) (de Antichristo, PL, 101, col. 1293). c  Instead of ‘inhabitants’, the Vulgate (Ps 119.5) has ‘habitations’ in the version from Greek, and ‘tents’ in the version from Hebrew, underlining that Kedar was a tribe rather than a city. The site referred to by JW (following Fretellus), however, was the Decapolis city of Gadara (Jadar, now Umm Qays), which seems to have been largely abandoned between the early Islamic period and the sixteenth century (Mershen, Knauf, ‘Ğadar to Umm Qais’; Tawalbeh, ‘Islamic Settlement’). A  late twelfth-century map, now in Florence (Biblioteca Medicea Laurenziana, Ashburnham Libri MS 1882), shows Cedar in the hilltop position of Umm Qays, while apparently (mis)identifying the settlement around the hot springs below it as Gerasa (Jarash) (Harvey, Medieval Maps, p. 31–39, fig. 22–23; Röhricht, ‘Karten. VI’, p. 177–78, pl. 5). d  On the name Cedar, see Jerome, Nom. Hebr., PL, 23, col. 776, 827a; CCSL, 72, 63.6–7, 119.13–14, 130.5. e  His servant, according to the Gospels. f  Jerome, in Matt., 2 (11.23–24), PL, 26, col.  75; CCSL, 77, p.  85.228; cfr. Thiel, Grundlagen, p. 273. More likely, the name means simply ‘the village of Nahum’ (Abel, Géog., 2, p. 292–93).

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miles from Capernaum is the descent from that mountain on which the Lord preached to the crowds, instructed his Apostles and taught them, and where he also cured a leper (Mt 5.1, 8.1–4; Mk 1.40–41; Lk 5.12–13). A mile from that descent is the place where He fed five thousand people with five loaves of bread and two fish, whence the place is called the Table (Mensa) or place of the Feeding (Mt 14.13–21; Mk 6.31–44). Below this lies the place where Christ appeared to his disciples after his Resurrection, eating part of a grilled fish with them above the sea (Jn 21.1–14),a on which the Lord walked with dry feet, when he appeared around the fourth watch of the night to Peter and Andrew; and when Peter tried to walk over the sea to him and began to sink, Jesus said to him, ‘You of little faith, why did you doubt?’(Mt 14.22–31) There on another occasion He stilled the sea, when His disciples were expecting to be shipwrecked (Mt 8.23–27; Mk 4.35–41). At the top left-hand part of the sea, in a hollow of the mountain, is Gennesaret, a place ‘producing a breeze’,b which may still be felt by people who go there.c Two miles from Gennesaret is the town of Magdala (Magdalum), from which came Mary Magdalene.d This is the region known as Galilee of the Gentiles, in the tribe of Zabulon and Naphthali (Is 9.1; Mt 4.15). In the upper parts of this Galilee were the twenty cities that King Solomon gave as a present to his friend Hiram, king of Tyre (1 Kings 9.11–13). Two miles from Magdala is the city of Chinnereth (Chyneret), which was also called Tiberias after Tiberius Caesar,e which Jesus was accustomed to frequent in his infancy. Four miles from Tiberias is the city of Bethulia, from which came Judith, who was crafty enough to kill Holofernes in order to save her people when the

a  On the medieval church of St  Peter and the nearby Byzantine churches of the Feeding and the Sermon on the Mount, see Pringle, Churches, 2, p. 334–39. b  generans auram: cfr. Isidore, Etym., 13.19.6, PL, 82, col. 488 (s.v. Genesar); Ps. Hegesippus, de Excidio, 3.16, PL, 15, col. 2097; Thiel, Grundlagen, p. 315. c  Gennesaret (Chinnereth) is identified as Tall al-ʿUrayma on the nw side of the lake: see Abel, Géog., 1, p. 494–95; 2, p. 299, 483–84; Aharoni, Land, p. 433. d  See Abel, Géog., 2, p. 373; Pringle, Churches, 2, p. 28. e  Herod Antipas founded Tiberias in ad  17–22. The site of Chinnereth (Gennesaret) lay further n (see above).

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town was under siege (Jdt 7–13).a Four miles south of Tiberias is Dothan,b where Joseph found his brothers pasturing their sheep and they, bearing hatred towards him, sold him to the Ishmaelites (Gen 37.17–28).

Fret., 159va–b

[11.1] Before the gate of Jerusalem that faces west,c the side on which the city was liberated by the second Israel,d blessed Stephen the protomartyr fell dying, struck down by stones (Acts 54–60). From there he was translated to Sion and buried between Nicodemus, Gamaliel and Abibas;e afterwards he was translated to Constantinople, and finally interred together with blessed Laurence in Rome,f whence the words on his tomb: quem syon occidit nobis bisancia misit.g Before the gate of Jerusalem, beside the lake that faces south, is that cave in which a lion at the command of almighty God transported by night some twelve thousand martyrs under Chosroes, for which it is called the Charnel-house of the Lion.h Six miles southi of Jerusalem on the road leading to Ramla (Ramatha) is Bethulia is more correctly located sw of Jinīn (Abel, Géog., 2, p. 283). Dothan also lay sw of Jinīn at Tall Duthān (Abel, Géog., 2, p. 308; Aharoni, Land, p. 433). However, the tradition that located it further north persisted into Mamluk times, when Khān Jubb Yūsuf (Joseph’s Pit) was built on the main Damascus–Cairo to Egypt road nw of the lake (see Lee et al., ‘Mamlūk Caravanserais’, p. 72–94; Petersen, Gazetteer, p. 189–91; Pringle, Pilgrimage, p. 99, 166, 227, 262, 363). c  St Stephen’s Gate, which in fact faces north, though it was through it that the main roads from Jaffa and the west entered the city. d  Fretellus casts the Franks as the second Israel both in this passage (from CR (T), fol. 162vb) and earlier, where he refers to the Templars as ‘the new Maccabees, the strongest out of Israel’ (fol. 157vb: fortiores ex Israel novi Machabei). e  Lucian, Epist., 8, PL, 41, col. 815–16; cfr. Pringle, Churches, 3, p. 261, 372. f  In the church of San Lorenzo fuori le Mura. g  ‘Byzantium has sent us him whom Sion killed.’ h  The lake was the Mamilla pool, west of David’s Gate, in which it was said that the bodies of over 4000 Christians massacred by the Persians in 614 were later discovered and buried in the surrounding caves. Fretellus, from whom JW copied this passage (CR (T), fol. 162vb), is the first to mention the story of the lion (see Pringle, Churches, 3, p. 217–20). i  Here ‘south’ should actually be ‘west’. a 

b 

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Mount Modein (Modin), from which came Mattathias, father of the Maccabees, who lie buried there in tombs that are still to be seen (1  Macc 2.1, 70; 9.19; 13.25–30).a Eight miles from Modein, by the road leading to Joppa, is Lydda, which is also Diospolis, in which the body of blessed George is shown to have been buried,b a mile from Ramla. Three miles from Bethlehem is the town of Tekoa (Thecua),c from which came Amos (Amos 1.1), who also lies buried there. Four miles south of Jerusalem is that town where Zechariah was staying at the time when Mary, the Mother of Jesus, came in haste, already carrying the Son of God in her womb, to greet her kinswoman Elizabeth, pregnant with her own son John, who they say was also born there (Lk 1.39–40).d Thirteen miles northe of Jerusalem is Jericho, from which came Rahab the harlot, who entertained the spies of the Children of Israel, delivered, hid and fed them (Josh 2.1–21). From there came Zacchaeus, who being very small in stature and hearing that Jesus was walking through those parts climbed a sycamore tree to see and speak with Him; he examined himself and sought forgiveness (Lk 19.1–10). From there also were the boys who jeered at blessed Elisha on his way up to Jerusalem, saying, ‘Go up, you bald-head! Go up, you bald-head!’ (2 Kings 2.23–24). Two miles from Jerusalem on the road that leads to Shechem is Mount Gibeah (Gabaath) in the tribe of Benjamin.f A mile from Jerusalem on the slope of the Mount of Olives and contiguous to it is the Mount of Offence. They are separated, however, a  The Hasmonean-period village is identified with al-Arbaʿīn, se of the village of al-Midiyya, which lies 12 km east of Lydda (Abel, Géog., 2, p. 391; cfr. Jerome, Lib. Loc., p. 133). However, Theoderic (ch. 38, p. 245) equates the mountains of Modein with the area around Jabal Ṣūba, site of the Hospitaller castle of Belmont. b  On the church containing the body of St George, see Pringle, Churches, 2, p. 9–27. c  Khirbat al-Tuquʿ: see Pringle, Churches, 2, p. 347–50. d  The Visitation and birth of John the Baptist were both celebrated at this time in separate churches in ‘Ayn Kārim: see Pringle, Churches, 1, p. 30–47. e  East. f  Tall al-Fūl between Jerusalem and al-Rām, also known as Gibeah of Saul (Abel, Géog., 2, p. 334; Aharoni, Land, p. 435).

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by the road that leads from Jehoshaphat through Bethphage to Bethany. It is called the Mount of Offence because King Solomon placed on it an idol of Moloch and worshipped it (1 Kings 11.7–8). Close by Jerusalem, below the palace of Solomon on the way down into the valley of Jehoshaphat, is the pool of Siloam (Siloe), to which Jesus sent the blind man whose sight he had restored to wash his eyes in it; and he, departing, washed and saw, thus Siloam means ‘sent’ (Jn 9.1–7). It was not to this water that Naaman, commander of Syria, was sent by the prophet Elisha, but to the Jordan, to be cured of leprosy by washing in it threea times. Contemplating that water, he said as if with indignation, ‘Are not Pharpar and Abana, the rivers of our country, better?’ At length, however, agreeing with the advice of his servant, he carried out the instruction of the prophet and was cured (2 Kings 5.1–14). Siloam (Syloe), according to a tradition of the Syrians, is said to flow from Shiloh (Sylo). Siloam’s stream runs silently, because it is underground.b Beside Siloam is the oak of Rogel, below which Josiah lies buried.c In the valley of Jehoshaphat was buried the blessed James Alphaeus, who, as has been said, was thrown from the Temple. In the valley there is a beautiful chapel,d in which there remains an indication of his grave with these verses set above it: urgent alphei natum sine lege iudei, causa necis fit ei nomen amorque dei. Seven according to the biblical text. Shiloh is identified as Saylūn, between Jerusalem and Nāblus (Abel, Géog., 2, pp. 462–63); however, the Syrians probably had in mind another location closer to Jerusalem, such as Nabī Ṣamuʾīl. The Siloam Pool receives its water from the Gihon Spring through Hezekiah’s tunnel (2 Kings 20.20; 2 Chron 32.30; Bahat, Atlas, p. 19, 25, 27, 28, 30–31). c  Josiah (Iosias), king of Judah, was killed at Megiddo and buried in Jerusalem (2 Kings 23.29–30). Fretellus instead mentions the tomb of Isaiah (Ysaias) (CR (T), fol. 161vb; cfr. Vat., PL, 155, col. 1048), as also did the late sixth-century Piacenza Pilgrim (rec. alt., 32, CCSL, 175, p.  168) and a number of twelfth- and thirteenth-century pilgrim texts (Inn. II, 8, ed. Pringle, p. 94; Inn. VII, ed. Pringle, 4.7, p. 64–65, 81; Pringle, Pilgrimage, p. 177, 220, 231, 294, 331, 371), though one substitutes Elisha (Inn. VII, ed. Pringle, 4.7, p. 75). d  See Pringle, Churches, 3, pp. 185–89. a 

b 

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alphei natus de templo precipitatus huc fuit allatus et devote tumulatus.a 110 Fret., 161vb

From there he was translated to Constantinople.b In the valley of Jehoshaphat beneath a pointed pyramid was buried King Jehoshaphat,c from whose name the whole valley has taken its designation. It is understood to mean ‘Valley of Judgement’ from this: ‘I will gather all the nations,’ etc. (Joel 3.2).d This valley has many caves on all sides, in which religious people lead the life of hermits.e The whole valley belongs to the monastery located at the head of the valley on the bank of the Kidron brook beside the garden in which Our Lord often used to meet with his disciples. In the crypt of this monastery is still shown the tomb of the most blessed Virgin Mary, of which we shall speak later.f [11.2] We have already spoken of two seals that Our Lord has broken, just like the lion sent from the tribe of Judah in the sealed book of John (Rev 5.1–5), that is to say the Nativity and Baptism. Let us therefore add some of the others. [12] When the time of his Passion was approaching, Our Lord Jesus came to Bethany the evening before the day of Palms and the next day, that is to say on Sunday, early in the morning with that festivity of which we have already spoken He entered the a  ‘The lawless Jews beset the son of Alphaeus; / For him the name and love of God become the cause of death. / The son of Alphaeus, thrown from the Temple, / Was carried hither and devoutly buried.’ b  In the late eleventh century, his relics were held in the church of St James the Apostle: cfr. Ciggaar, ‘Description’, p. 255, § 12. c  This rock-cut monument (nephesh), associated with a catacomb, dates from the first century bc. In the Middle Ages, it was also known as the tomb or pillar of Absalom (today also Tantur Firaʾūn, Pharaoh’s Hat) (see Pringle, Churches, 2, p. 186). d  ‘I will gather all the nations and bring them down to the valley of Jehoshaphat, and I will enter into judgement with them there …’ (RSV). Cfr. Thiel, Grundlagen, p. 334. e  The Cambrai map of Jerusalem (c. 1150) marks a ‘village of hermits’ (vicus heremitarum) extending the length of the valley of Jehoshaphat; for further discussion, see Pringle, Churches, 3, p. 434–35. f  The Benedictine abbey of St Mary in the Valley of Jehoshaphat: see Pringle, Churches, 3, p. 287–306.

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Holy City. Bethany is two miles distant from Jerusalem and is the town in which Simon, or better Lazarus, often welcomed Jesus as a guest and where Martha and Mary devotedly ministered to him.a In Bethany, Mary Magdalene broke an alabaster box and out of devotion poured the precious ointment over the head of the Saviour while He was reclining at table, and the house was filled with the ointment’s fragrance. It is also said that the same Mary, in the same place – or rather in another, in the house of Simon the Leper – long before, while she was still a sinner, came drawn by penitence to the Lord’s feet when He was similarly reclining at table, bathed the feet of Jesus with her tears, wiped them with her hair and anointed them with another ointment, that of repentence, thus meriting the forgiveness of her sins from the Lord. Wherefore, when it is found anywhere in holy scripture that one Mary came to His feet and another anointed the Lord’s head, our doctors explain the second Mary as having been changed, for whereas she came formerly as a sinner in the sorrow of repentance, later she came with the joy of devotion as one already pardoned.b However, there is a certain church within the walls of the Holy City near St Anne’s, to the north near the city wall, which is consecrated in honour of Mary Magdalene.c In it live Jacobite monks, who assert Fretellus (CR (T), fol. 161vb; cfr. Vat., PL, 155, col. 1049) mentions only Simon the Leper (Symon Leprosus), but JW argues below that Bethany belonged to Lazarus and his sisters. On the medieval churches in Bethany, see Pringle, Churches, 1, p. 122–37. b  In contrast to the Eastern Orthodox churches (see below), the medieval western church held that the disciple Mary Magdalene, from whom Christ had cast out seven demons and who was present at his Passion and Resurrection (Mt 27.56, 28.1; Mk 15.40, 16.9; Lk 8.2; Jn 19.25, 20.1), Mary of Bethany, the sister of Martha and Lazarus (Lk 10.38–42; Jn 11.1–45), who anointed Christ’s feet (Jn 11.2, 12.1–3), and an unnamed woman who anointed his head in the house of Simon the Leper, or Simon the Pharisee (Mt 26.6–7; Mk 14.3; Lk 7.36–50), were one and the same person (Gregory the Great, in Evang., 25 and 33, PL, 76, col. 1189, 1238–40; CCSL, 141, p. 204–05, 287–90; Bede, in Lucam, 3, PL, 92, col. 423–24; CCSL, 120, p. 166–67). The Latin view was defended around the middle of the twelfth century by a Latin resident in the East, Gerard of Nazareth, in de una Magdalena contra Graecos (see Kedar, ‘Gerard of Nazareth’, p. 63–64, 75–76; Jotischky, ‘Gerard of Nazareth’, p. 218–22). c  On the Syrian Orthodox church of St  Mary Magdalene, see Pringle, Churches, 3, p. 327–35. a 

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that there was the house of Simon the Leper, who invited Our Lord to the banquet in which Mary Magdalene came up and fell at the feet of Jesus, wetting them with her tears, kissing and wiping them with her hair, and anointing them with ointment. This they claim and affirm to be so by a place on the floor, marked by a cross, where Mary came to the feet of Jesus, and by painting on panels; and they still display, contained in a small transparent vessel, a hair of Mary that was found there. They also say that there was another Mary, who was the sister of Lazarus and Martha and who in Bethany, which was the town of all three of them, broke an alabaster box and poured precious ointment over Our Lord’s head. They say that her tomb may still be seen in Tabariyya (Tabaria) and that her body is buried there.a They acknowledge, however, that the body of Mary Magdalene lies buried in our country at Vézelay.b This at any rate is what they affirm, as I have heard with my own ears; but, as has already been said, our doctors say that Mary was one and the same who anointed the feet and head of Christ, and that the same woman was the sister of Lazarus and at one time a sinner. None the less, the reading of the gospel is very confused on this point and leaves the attentive listener in doubt as to whether Simon the Pharisee had a house in Bethany, to which he invited the Lord, which does not seem likely, because the whole town belonged to Lazarus and his sisters. If the same Simon held the reception elsewhere, perhaps in the place already shown,c it inevitably follows that it was then that Mary is said for the first time to have anointed not only the feet but also the head of Jesus, as may be understood from the Lord’s own words in the gospel where he says, ‘Simon, I entered your house,’ etc. (Lk 7.44). Another time in Bethany, as if in her own house, the same Mary a  It is unclear why the Jacobites should have asserted that Mary of Bethany was buried in Tiberias (Tabariyya in Arabic), less than 5 km from Magdala, where the house or church of St Mary Magdalene was shown (Pringle, Churches, 2, p. 28), unless perhaps JW had misunderstood them or mentally confused the two Marys. b  From c. 1040 onwards the Benedictine monks of Vézelay were claiming that the relics had been brought from Palestine in the ninth century: see Saxer, ‘Reliques’; Haskins, Mary Magdalen, p. 98–133. c  In the Jacobite church of St Mary Magdalene in Jerusalem.

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anointed no more than his head, breaking the alabaster over him, whence in the Gospel: When Jesus was in Bethany, etc. (Mt 26.6; Mk 14.3). If anyone would like to be more fully informed concerning these matters, let him come himself and enquire the order and truth of what happened from the wiser natives of this land, for I have not found out very much about these things in any of the scriptures. Between Bethany and the summit of the Mount of Olives, roughly mid-way, was Bethphage, a village of priests, the site of which is indicated to this day by two tower-like buildings, one of which is a church.a At the foot of the Mount of Olives towards the city, in the place where the tomb of the blessed Virgin Mary is now shown, was the piece of land called Gethsemane. [13] When the time of the Lord’s Passion was approaching, as we have said, after the resurrection of Lazarus He came to Jerusalem on the day of Palms. That same day, after the celebration already spoken of had been completed, He returned to the Mount of Olives in order to stay there until the fifth day, when together with His disciples He would hold the Lord’s Supper, in which He set an end to the Old Testament and a beginning to the New Testament. When His disciples asked Him where He wanted to celebrate the feast of the Passover, He therefore sent some of them into the city to go and prepare for Him a dwelling or a place suitable for fulfilling the sacrament of such a supper, of which the gospel relates more fully: ‘Go into the city, and you will meet a man carrying a jar of water. Follow him,’ etc. (Mk 14.13–15).b This upper room is found on Mount Sion in the place where in former times Solomon is said of have built an eminent building, of which it is said in the Song of Songs, ‘King Solomon made himself a palanquin,’ etc. (Song 3.9). That first-floor dining room was large and broad (Neh 4.19), and in the wider part Our Lord is said to have dined with his disciples so as to explain the mystery. There, Abel, Géog., 2, p. 279; Pringle, Churches, 1, p. 157–60. ‘… and wherever he enters, say to the householder, “The teacher says, Where is my guest room, where I am to eat the Passover with my disciples?” And he will show you a large upper room furnished and ready’ (RSV). a 

b 

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speaking with circumspection, He also indicated His betrayer (Jn 13.21–26), comforting the others concerning His coming Passion and giving them His body to eat in the form of bread and His blood to drink in the form of wine, saying, ‘As often as, etc.’ (1 Cor. 11.24–25).a After supper in the upper part of the dwelling, it seems likely from the exposition of the same mystery that Our Lord set an example of humility by washing the disciples’ feet in the lower part of the house – whether you prefer that this was done before supper or after, as is hinted at by a commentary on that text in John’s gospel: And when supper was over … he rose, etc. (Jn 13.2–4).b Whether this was done before or after, the representation of the events in the church of Mount Sion even today points to a difference in location; for on the left-hand side of the church the supper may be seen painted in the upper part, while the washing of the disciples’ feet is shown in the lower part, that is to say in the crypt.c [14] Having thus accomplished these mysteries, He returned with His disciples to the Mount of Olives to pray. At the foot and slope of the mountain, dismissing His disciples, He withdrew from them the distance of a stone’s throw (Lk 22.41), that is to Gethsemane, and prayed to His Father, saying, ‘Father, if it is possible,’ etc. (Mt 26.39). There from fear of the flesh He poured out sweat like blood (Lk 22.44). Returning to His disciples and finding them sleeping, He reproved Peter in particular, saying, ‘Could you not keep awake one hour with me?’ and to the other disciples, ‘Are you still sleeping and resting?’ (Mt 26.40, 45). Withdrawing from them similarly to the same place a third time and offering the same prayers to the Father, He was at length comforted in as much as He was man by the Father and in as much as he was God by Himself and, returning a third time to the disciples, He a  ‘Do this, as often as you drink it, in remembrance of me.’ (RSV). The same words are spoken by the priest during the consecration in the Eucharist. b  The commentary in question was evidently Augustine, in Ioh., 55.3 (PL, 35, col. 1786; CCSL, 36, p. 465; trans. Rettig, 4, p. 5). c  The upper and lower room were represented within the church of St Mary of Mount Sion by a mezzanine chapel inserted at the east end of the south aisle, below the gallery – an arrangement somewhat like that of the Calvary chapel in the church of the Holy Sepulchre. The upper chapel was rebuilt in an early Gothic style in the 1170s–80s, after JW’s visit. See Pringle, Churches, 3, p. 261–87.

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said, ‘Watch and pray!’ (Mt 26.41) The distinction between those places, that is to say where the disciples had remained and where the Lord had prayed, is clearly seen in the valley of Jehoshaphat. For beside the greater church, in which the tomb of the Blessed Virgin Mary – of which we shall later speak – still exists today, on the right side of its entrance is a chapel with the cavern, in which the disciples remained, sorrowful and sleeping, while the Lord withdrew from them three times and returned as many.a This is indicated by a painting, which still exists there. The place where the Lord prayed, however, is enclosed within a new church, called the church of the Saviour,b from whose pavement there protrude three unworked stones resembling medium-sized rocks, on which the Lord is said to have knelt three times to pray. These stones are venerated and receive the offerings of Christ’s faithful people with the greatest devotion. To the same cavern Our Lord, knowing that Judas was approaching with the crowds – for, while the other disciples remained with the Lord after supper, Judas stole away on his own to the Jews and, after negotiating with them the Lord’s betrayal and receiving from them thirty gold coinsc as the price of treachery, was now approaching with a crowd – knowing this, I say, Jesus said to his disciples in that cave, ‘Get up, let us be going. See, he will be approaching,’ etc. (Mt 26.46).d Thus, after leaving Gethsemane, He was recognized through Judas’s kiss by the throng that had been sent and was arrested, bound and led away (Mt 26.47–57; Mk 14.43–53; Lk 22.47–54; Jn 18.2–12). None the less, in the cavern already mentioned are shown five small holes in the same stone, representing the impression of the five fingers of the Lord’s hand – the Lord, I say, already taken prisoner and, as it were, resisting tenaciously while being dragged violently away by His persecutors. However this may be, we know without any doubt that He was capable of performing more glorious acts of greater power and strength. On the cave chapel in Gethsemane, see Pringle, Churches, 3, p. 98–103. Pringle, Churches, 3, p. 358–65. c  The coins were silver, according to Mt 26.15, 27.3–9. d  The Gospel text actually says, ‘See, he has approached’ or ‘is at hand’ (ecce adpropinquavit, rather than adpropinquabit). a 

b 

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[15] Our Lord was betrayed, as we have said, by His disciple, was taken and bound by a Roman soldier and led to Mount Sion, then the location of Pilate’s Praetorium, known as ‘the Pavement’ (Lithostrotos) or, in Hebrew, Gabbatha (Jn 19.13).a For at that time the best part and strength of the whole city rested on the height of that mountain, such that the Tower of David, which was the watchtower and defence of the rest of the city, was also raised on it and the lower part of the city, as a result of maternal generation and nurturing, was called its daughter, whence: ‘Say to the daughter of Sion,’ etc. (Is 61.22; Mt 21.5).b Afterwards, when the city was destroyed there and moved to another place, where it exists now, under the emperor Aelius,c the mountain was lowered from its great height and levelled, and the tower was also removed from there along with other buildings. Today the place is shown where the Praetorium and the Tower of David had been. At that time beside the Praetorium to the south was that large building, where the Lord supped with his disciples. Beside the same Praetorium to the east was the courtyard, into which He was led in fetters and was kept the whole of that night by the guards and the leaders of the Jews, who watched over him until the hour for appearing for judgement the next morning. In the same Praetorium, Peter denied the Lord three times before the cock-crow and there also on hearing the cock-crow, when the Lord looked back at him, he piously recalled Jesus’ words and was truly penitent, weeping bitterly and fleeing to a cavern, which is now called Gallicantus, or commonly ‘Galilee’ (Mt 26.69–75; Mk 14.66–72; Lk 22.54–62; Jn 18.15–18, 25–27).d On Mount Sion a  Like other pilgrim writers of this period, JW confuses the events that took place in the house of Caiaphas, the high priest (or of his father-in-law, Annas), with those that happened in the Praetorium of Pilate and conflates the two locations. At the time when he was writing, while some continued to situate some of these events inside the church of St Mary of Mount Sion itself, most, including JW, tended to locate them in and around the small chapel of St Saviour that stood in the court­ yard between the larger church and the city wall (see below). b  Cfr. Hesbert, Corpus, 3, p. 148, no. 2201 (First Sunday in Advent). c  Hadrian. d  The existence of a ‘Galilee’ in Jerusalem arose from Jesus’ instructions to the Apostles to go before Him to Galilee (Mt 28.7–10; Mk 16.7) and was associated with the sites of Jesus’ post-resurrection appearances on Mount Sion and

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Christ appeared to the disciples, for which reason these verses are found there, placed on the right side of the church:a christus discipulis apparuit hic galileis surgens, propterea locus est dictus galilea.b On the road that goes down from Mount Sion into Jehoshaphat, below the Gate of Mount Sion and above the same cavern has been built a church, which Greek monks are serving today.c And so, when the next morning had come, condemned by an unjust judgement, he was flogged in a place before the Praetorium, slapped, spat upon, dressed in red clothing and pierced by a crown of thorns, as is indicated by an inscription placed there containing these words:

Fret., 162rb

iste coronatur quo mundus iure regatur.d The same place is marked by a chapel,e which is located in front of the greater church of Sion to the north and contains a picture of these events, with the following inscription: sanctus sanctorum dampnatur voce reorum, pro servis bellum patitur deus atque flagellum. haec bona crux christi symoni subvenit isti: non vehit hanc gratis, quae dat bona cuncta beatis.f the Mount of Olives (see Pringle, Churches, 3, p. 124–25). Here its mention was evidently due to a simple confusion with Gallicantu. a  This sentence and the following inscription relate to the church of St Mary of Mount Sion itself, not to St Peter of the Cock-crow. They have been inserted by JW into Fretellus’ sentence, which runs without any break: ‘a cavern, which is now called Gallicantus, or more commonly “Galilee”, / on the road that goes down from Mount Sion into Jehoshaphat, below the Gate of Mount Sion’ (CR (T), fol. 162rb). b  ‘Here the Risen Christ appeared to the Galilean disciples:  / therefore the place is called Galilee.’ c  On the cave and church of St Peter of the Cock-crow, see Pringle, Churches, 3, p. 346–49. d  ‘He is crowned, by whom the world may be ruled with justice.’ This line is also recorded, with a copyist’s addition of spinis (‘with thorns’), by Inn. VII, 4.6, ed. Pringle, p. 62. e  See Pringle, Churches, 3, p. 365–72. f  ‘The Holiest of the holy ones is condemned by the voice of the condemned, / God suffers war and the scourge for His servants. / This blessed cross of Christ

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From that place, after the sentence of the cross and condemnation had been passed on Him, they laid the cross prepared for the purpose on the Lord’s shoulder for Him to carry to the place of the gibbet, that the prophecy might be fulfilled, ‘The government will be upon his shoulder,’ etc. (Is 9.6). There came up, however, a certain man from Cyrene, whom they compelled to carry the cross as far as the place of the Skull, to fulfil the mystery (Mt 27.32; Mk 15.21; Lk 23.26). [16] At that time, there lay beside the site of the ancient city, outside the city, the place of the Skull, which was set aside for those condemned to the sentence of death. It was called the place of the Skull from their baldness – their hair being scraped away, their heads wasted by the wind, soon denuded of flesh and not buried in the ground – or alternatively because there the guilty had their heads shaved, that is to say they were condemned. This place, which in Hebrew is Golgotha (Jn 19.17), was on an ancient rock, just as today commonly outside cities the more elevated places are assigned for the execution of condemned people. In the meantime, while the cross was being prepared to be fixed into the rock, Our Lord was kept bound as though in prison in a place which at that time was on level ground. This place is now presented in the form of a chapel, called to this day the ‘Lord’s Prison,’ and is directly opposite Calvary in the left-hand apse of the church.a Others, however, think differently of this place, as I heard when I was there. Afterwards, in the place of the Skull, on Pilate’s command and at the instigation of the Jews, having stripped Him of his tunic and given Him vinegar and gall to drink, the Roman soldiers fixed Our Lord to the gibbet of the cross. While Jesus was suffering on the cross, His friend John accepted into his care His Mother, who had been entrusted to him, that a virgin might procomes to the help of that Simon:  / Not for nothing He carries what gives full blessings to the blessed.’ The first two lines are also recorded by Inn. VII, 4.6, ed. Pringle, p. 62. a  The Prison of Christ stands at the e end of the n aisle of the church of the Holy Sepulchre, in the ne corner of the pre-Crusader courtyard. On the church itself and its chapels, see Pringle, Churches, 3, p. 6–72. For a plan of the church, showing the location of its chapels and tombs, see Fig. 3.

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tect the Virgin, when Jesus said to His Mother, ‘Woman, behold your son’ (Jn 19.26),a indicating, as some people assert, John, or rather Himself, as if He were to say, ‘In this way I suffer as a result of the sonship that I derive from your motherhood, but I do not have from it the ability to work miracles.’ Whence also elsewhere, at the marriage in Cana of Galilee, ‘Woman, what is it to you and me?’ (Jn 2.4). He spoke thus to His Mother, and then said to John, ‘Behold your mother’ (Jn 19.27), referring, of course, to filial devotion and assistance. While the Sacrificial Victim of the world was suffering on the cross of Calvary, He promised the robe of immortality to the thief hanging to His right, who sought forgiveness from Him (Lk 23.39–43). On the gibbet of the cross, pierced by a lance He poured out blood and water (Mt 27.49, 54; Mk 16.39; Lk 23.47; Jn 19.34–37), from a drop of which the eyes of Longinus were opened – he who had struck Him, clearly moved by pity and compassion lest Jesus should live any longer in agony.b As Our Lord was thus expiring on the gibbet of the cross and freely giving up His spirit, the veil of the Temple was split from top to bottom and the rock in which the cross had been set was split through the middle in the part that was touched by blood (Mt 27.51; Mk 16.38; Lk 23.44–45). Through that fissure His blood flowed down to the lower parts in which some say Adam was buried, and thus he was baptized in Christ’s blood. They say it is to indicate this event that a skull is everywhere painted at the feet of the Crucified One, but it is less a case of Adam being baptized in Christ’s blood than of being redeemed through Christ’s blood, since scripture relates that he was buried in Hebron.c It is, on the contrary, death and man’s destruction that is represented by the misshapen face This rather strange sentence represents a reworking of Fretellus, CR (T), fol. 162rb: ‘While He was suffering on the cross at Calvary, Jesus entrusted His Mother as a virgin to His friend, saying to the Virgin mother, “Mother, behold your son,” and then to His friend, “Behold your mother”’ (Calvarie dum in cruce pateretur, Ihesus matrem suam amico suo commendavit ut virginem, virgini matri dicens: Mater, ecce filius tuus, amico deinde: Ecce mater tua). b  Longinus, whom later tradition identified as the soldier who pierced Jesus’ side, is unnamed in the gospels. c  According to Jerome’s translation of Josh 14.15: see Van Der Horst, ‘Site of Adam’s Tomb’, and above, ch. 7, p. 144, note a. Jerome himself discounted the a 

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of a man that is habitually placed below the feet of the Crucified One, whence the Lord’s words, ‘O death, I will be your death’ (Hos 13.14), that is, your destruction.a The place of Calvary is on the right as you enter the larger church. In its upper part, the famous fissure in the rock is venerated with great ceremony and is openly shown to visitors to this day. This upper part ‹is decorated› with the finest mosaic work, comprising, beautifully depicted, Christ’s Passion and burial, with here and there sayings of the prophets appropriate to the events. Note also that in the same place – whether the Cross was fixed in the round hole that is still clearly shown and into which the oblations of the faithful are put or on that side where there is shown an upright shaft of round stone, as some assert and as appears more suitable and more in accord with the setting of the site and with the flow of blood from the right side to the fissure in the rock – because of the exigencies of the position, the face of the Lord when hanging on the cross is said to have been turned towards the east. Next to that place, in the upper part to the right, is located an altar consecrated in honour of the Lord’s Passion, and that whole place is named after the Passion. The lower part of Calvary contains an altar underneath and is called At the Holy Blood, because the Lord’s blood is said to have flowed as far as there through the fissure in the rock. This place is marked today, behind that altar, by a recess in the same rock, where there hangs a vessel with a light constantly burning.b As we have said, in the place of Calvary the third sacrament was fulfilled, and the third seal of the closed book is said to have been broken. idea, current at his time, that Adam was buried below Calvary (in Matt., 27.33, PL, 26, col. 209). a  A mosaic representation of the Crucifixion on the east wall of the Calvary chapel is likely to have dated from the Byzantine rebuilding of the church and courtyard in the mid eleventh century, as it is also mentioned by Daniel in 1106–1108 (12–13, ed. Venevitinov, p. 19–21; trans. Ryan, p. 128–29). For discussion of its iconography, see Folda, Art, p. 233–36; Schmaltz, Mater Ecclesiarum, p. 297–311; and for wider discussion of the representation of Adam’s skull in medieval art, see Montesano, ‘Adam’s Skull’; Hunt, ‘Eternal Light’. b  This is known today as the Chapel of Adam.

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[17] Let us pass on to the remaining ones. In the centre of the choir of the lord canons, not far from the place of Calvary, a place has been marked out in the manner of an altar by a construction of marble panels and a series of iron lattice grills joined together.a Within those panels some small circles made in the pavement are said to indicate the centre of the world, according to these words: ‘He has wrought salvation in the midst of the earth’ (Ps 74.12).b It is said that in the same place, after the Resurrection, the Lord appeared to blessed Mary Magdalene and that place is held in great veneration, with a lamp hanging inside. Some also assert that in the same place Joseph obtained from Pilate the body of Jesus and the same day, that is, the sixth day of the week, he took it down from the cross, washed it, reverently anointed it with expensive liquors and perfumes, wrapped it in a clean linen cloth, and buried it in a garden not far away, in the tomb that he had newly cut out of the rock for himself (Mt 27.57–60; Lk 23.50–53; Jn 19.38–42). From there (Jesus) descended to the dead to set mankind free. This is the fourth seal and the fourth sacrament. From that place, fulfilling the fifth sacrament and breaking the fifth seal, the Lord truly rose (Lk 24.34) from the dead, the Lion of the tribe of Judah (Rev 5.5), death having been conquered. There the angel of the Lord also appeared to the holy women after the stone had already been rolled away from the door of the tomb and announced that Jesus had truly risen from the dead, saying: ‘Go, tell my brothers’ (Mt 28.10),c and again, ‘Go, tell his disciples and Peter’ (Mk 16.7). The same day, when it was already turning towards evening, He appeared to two disciples unrecognized in the guise of a traveller as they made their way lamenting His death along the road to Eleutheropolis, that is the town of Emmaus, six miles west from Jerusalem (Lk 24.13–31; Mk 16.12–13).d There they received Him i.e. like a chancel screen. It is not clear whether these words were inscribed in the floor or on the screen. c  These words were actually spoken by Jesus himself. d  In the twelfth century two places were identified as biblical Emmaus: ʿAmwas, former Nicopolis, located on the edge of the coastal plain between Ramla-Lydda and Jerusalem; and Qaryat al-ʿInab (Abū Ghosh), roughly mid-way a 

b 

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Fret., 162va–b

as their guest and recognized Him in the breaking of bread, but immediately He disappeared. He then appeared to all the Apostles except Thomas on Mount Sion behind closed doors, saying to them, ‘Peace be with you’ (Jn 20.19–24; Lk 24.33–41). Eight days later He also appeared on the same mountain to Thomas and the remaining disciples, when He offered him His wounds to touch and having done so Thomas said, ‘My Lord and my God’ (Jn 20.19–29). These appearances are shown by a painting to have been made in a place on Mount Sion, that is to say in the crypt of the greater church, where Our Lord is also depicted as having washed the feet of the disciples (Jn 13.4–12), with a clear representation of each event. After the Resurrection, Jesus also manifested Himself a third time to His disciples beside the Sea of Tiberias and on the sea (Jn 21.1–23), and many times elsewhere besides, to confirm his Resurrection already made and our resurrection still to come. [18] The plan of the monument that contains the Lord’s tomb is roughly circular in shape and decorated inside with mosaics. It is accessible from the east by entering through a little door, before which there is an almost square porch with two doors. Those about to enter the monument are admitted through one of them, and those wanting to leave are let out through the other. In that porch also sit the guardians of the tomb and it has a third door facing the choir. Attached to the outside of the monument on the west, that is to say at the chevet of the tomb, is an altar with a square superstructure, whose three walls are formed of beautifully made ironwork grills; and that altar is called ‘At the Holy Sepulchre.’ The monument is fairly large and has over it a kind of rounded ciborium, covered on top in silver, which is raised on high towards a wide hole standing open in the larger building above. That building, which is fairly broad with a rounded form enclosing the monument in a circle, has around its outside a continuous between ʿAmwas and Jerusalem on the same road (Pringle, Churches, 1, p. 7–17, 52–59; cfr. Harper, Pringle, Belmont Castle, p. 217–18). Despite repeating Fretellus’ mistake of equating Emmaus with Eleutheropolis (Bayt Jibrīn) rather than Nicopolis (CR (T), fol. 162vb; cfr. Vat., PL 155, col. 1050), JW may well have had ʿAmwas in mind, though Qaryat al-ʿInab is closer to 6 miles from Jerusalem.

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wall, which is expansively adorneda and embellished with various images of saints and lit by many lamps. In the narrower circular part of the larger building, eight rounded marble columns and as many rectangular piers,b each adorned on the outside with rectangular marble panels, are erected all around and sustain the upper massc below the roof, which, as we have said, is open in the middle. We said that the columns of the number stated are arranged in a circle, but now on the east their arrangement and number have been changed on account of the addition of a new church, the entry to which is from that point. That new building, newly added, contains a fairly large choir of the lord canons and a fairly long sanctuary, containing the high altar consecrated in honour of the Anastasis, that is of the Holy Resurrection, which is made plain by a picture in mosaic work placed above it. For in it the figure of Christ is shown rising up having broken the bars of hell and drawing out from there our ancient father, Adam. Outside this sanctuary of the altar and within the circuit of the enclosing wall there is a space wide enough on all sides, both through this new building and through the ancient one around the monument already mentioned, to be suitable for the procession that is made to the Holy Sepulchre at vespers every Saturday night from Easter until Advent of the Lord. It is accompanied by the antiphon Christus resurgens (Rom 6.9),d the text of which is written outside on the outermost border of the monument in raised silver letters. When the singing of this antiphon has finished, the precentor immediately begins Vespere autem (Mt 28.1)e with the psalm Magnificat (Lk 1.46–55)f and The word depictum would more often imply painted images, but in this case they were more likely mosaics (see Folda, Art of the Crusaders, p. 229–33). b  Depending on how one counts them, the numbers should be 10–12 columns and 6–8 piers. c  i.e. the drum. d  ‘Christ being raised again from the dead dieth no more’ (AV); cfr. Hesbert, Corpus, 3, p. 96, no. 1796 (Easter Sunday). e  ‘Now after the Sabbath, toward the dawn …’ (RSV); cfr. Hesbert, Corpus, 3, p. 533, no. 5371 (Easter Sunday). f  ‘My soul doth magnify the Lord’ (AV); cfr. Hesbert, Corpus, 3, p. 323–24, nos 3667–69. a 

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with the collect for the Resurrection Omnipotens sempiterne,a prefaced by the versicle Surrexit dominus de hoc sepulchro.b Similarly, every Sunday during this period there is celebrated the mass, Resurrexi.c [19] At the chevet of the new church, to the east, next to the cloister of the lord canons, is a place deep down in the form of a crypt, quite tranquil, in which Queen Helena is said to have found the Lord’s Cross. An altar is enclosed there, consecrated in honour of the said Helena.d This queen took away with her the greater part of the same holy wood to Constantinople. The remaining part, however, was left in Jerusalem and is carefully and reverently preserved in a place in another part of the church opposite the place of Calvary. Although it had already been consecrated long ago by the blood of Christ shed there, none the less in modern times, although superfluously, a consecration was made in that placee by venerable men on 15 July. Of this the following verses set out there and displayed below a certain in gilt lettering still bear witness:f est locus iste sacer sacratus sanguine christi: per nostrum sacrare sacro nichil additur isti. sed domus huic sacro circum superaedificata est quintadecima quintilis luce sacrata.g ‘Almighty and everlasting [God].’ See also Liturgical appendix below, p. 188. Cfr. Hesbert, Corpus, 3, p. 498, no. 5079 (Easter Sunday): ‘The Lord has risen from the tomb.’ c  ‘I have risen’ (Easter Sunday). d  Pringle, Churches, 3, p. 44–45. e  Calvary. f  Francesco Quaresmi recorded what remained of this inscription in the early seventeenth century and described it as being set above the Chapel of Adam and Mount Calvary ‘below the cornice of the wall-head’ (sub coronide fastigii) (Quaresmi, Elucidatio, 2, p.  366; cfr.  Pringle, Churches 3, p.  68), suggesting its location in one of the spandrels of the arch of the Calvary chapel below the upper gallery, facing west into the south transept. g  ‘This place is holy, consecrated by the blood of Christ. / By our consecration nothing is added to this sanctuary. / But the house built over and around this holy place / was consecrated on 15 July.’ a 

b 

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On that same day in the same month, though long before, when the Holy City had already been held captive a long time under the tyranny of various Saracen nations, it was freed by the army of the Christians. In commemoration of its liberation, on the same day, after the renewal of the consecration with the holy office, they offer a celebration in the first mass, singing Letare Iherusalem, and celebrate the high mass of the dedication with Terribilis est locus (Gen 28.17).a For on that day four altars were also consecrated in the same church, namely the high altar, the upper altar in Calvary and two in the aisle of the church on the opposite side, one in honour of Saint Peter and the other in honour of Saint Stephen the Protomartyr. On the following day, they perform a solemn rite, both through almsgiving and through prayerful remembrance of all the faithful departed, especially all those killed on the occasion of the taking of the town, whose tomb at the Golden Gate is held in great renown. On the third day, the whole city observes the anniversary of the illustrious Duke Godfrey of happy memory, the of that holy expedition, who was born of German stock, and a large distribution of alms is made in the greater church from a bequest arranged by himself while he was still alive. However, although he is thus honoured as it were at his own expense, the taking of the city is ascribed not to him and the Germans, whose experience and labours played no small part in that expedition, but solely to the Franks. By way of detracting from our nation, they have also destroyed the epitaph of that famous Wicher,b lauded for his many brave deeds, because they could not deny that he was a German, and have superimposed that of some knight of France, as may still be seen by anyone looking at it. For his sarcophagus is still visible today, projecting from a corner between the greater

On the liturgy for the liberation of Jerusalem, see Linder, ‘Liturgy’. Wicher (Wigger, Guischerius) the Swabian followed Godfrey of Bouillon on crusade and, according to Albert of Aachen, died and was buried in Jaffa in August 1101 (7.1, 7.24, 7.30, 7.36, 7.71, ed. Edgington, p. 486–87, 518–19, 528–29, 538–39, 584–85; cfr. Robert the Monk, 10, ed. Kempf, Bull, 98, 99; Baldric of Bourgueil (BnF, MS Latin 5513), 2.15, 2.17, 4.4, RHC 4, p. 47, 50, 92; Gilo, 9, ed. Grocock, Siberry, p. 246–47; Murray, Crusader Kingdom, p. 235–36). a 

b 

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churcha and the chapel of Saint John the Baptist, with his name deleted from it and that of another added. In proof and as an indication of the contempt of our men and the commendation of the Franks, the following inscription may be read, attached externally to the monument on the side: anno milleno centeno quo minus uno virginis a partu, domini qui claruit ortu, quindecies iulio iam phebi lumine tacto hierusalem franci capiunt virtute potenti.b Against this I say: It was not Franks but Franconians, stronger with the sword, Who set Holy Jerusalem, long held captive, Free from the yoke of assorted pagans: The Franconian – not Frank – Wicher, Gundram and Duke Godfrey Are real evidence for these things to be well known.c

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However, although Duke Godfrey and his brother Baldwin, who after him was made king – something that the duke through humility refused to be made before him – were from our parts, nevertheless, with few of our countrymen remaining with them and a great many others returning with great desire and haste to their native soil, the whole city was occupied by other nations, namely Franks, Lotharingians, Normans, Provencals, Auvernois, Spaniards and Burgundians, who had joined in the expedition at the same time. As a result, no part of the city, not even in the smallest The church of the Holy Sepulchre. ‘In the year one thousand one hundred less one / from the Virgin’s delivery that was made famous by the birth of the Lord, / when July had already been touched fifteen times by Phoebus’ light,  / by potent valour the Franks capture Jerusalem.’ c  Non Franci sed Francones, gladio potiores,  / Hierusalem sanctam longo sub tempore captam / a paganorum solvere iugo variorum: / Franco, non Francus, Wigger, Gundram, Gotefridus / dux argumento sunt haec fore cognita vero. Franconia is a historic region of Germany, corresponding to the nw part of modern Bavaria and parts of adjacent German states, including JW’s home city of Würzburg. a 

b 

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street, was given to the Germans, who did not care or have the will to remain there. Because of this, their name is not mentioned and the liberation of the Holy City is attributed solely to the Franks, who today along with the other nations spoken of already have dominion over the town and the adjacent province. This province of Christendom would long ago have extended its borders beyond the Nile to the south and beyond Damascus to the east, had there been within it as great a multitude of Germans as of the others. But passing over these things for now, let us return to the matter in hand. [20] We have come to the completion of the sixth sacrament and the breaking of the sixth seal, which is reckoned to have been fulfilled on the Mount of Olives, in that place where now stands a great church, in the centre of which the place of the Lord’s Ascension is represented by a large open hole.a From there, while His disciples and other men of Galilee together with his Mother looked on in wonder, He was borne up to heaven by a supporting cloud, having previously commanded the disciples not to leave Jerusalem before they had received the Spirit and Comforter promised by the Father for their full consolation (Acts 1.4–11; Jn 14.15–16, 25–26).b This happened on the tenth day after the Lord’s Ascension and the fifteenth day after the Resurrection, that is to say on the day of Pentecost, when the disciples were staying in expectation of the fulfilment of the promise in a certain room of the building already mentioned on Mount Sion, in which Our Lord is said to have dined. It is still shown there by a picture set out in mosaic work in the sanctuary of the apse of the same church. For there the likenesses of the twelve apostles are depicted with the Holy Spirit descending on the head of each of them in the form of fiery tongues, with this inscription: a  This opening was evidently in the roof, as Burchard of Mount Sion made clear over a century later (86 (8.6), ed. and trans. Bartlett, p.  144–47; cfr. Pringle, Churches 3, pp. 72–88). b  ‘Comforter’ (paraclitus) may alternatively be rendered as ‘paraclyte’, ‘advocate’, ‘protector’ or ‘counsellor’.

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factus est repente de caelo sonus advenientis.a and so on. In the same church, namely to the right of the entrance,b a place is marked out to one side with polished slabs of marble in the form of a ciborium, where the Blessed Virgin Mary is said to have given up her spirit and departed from the present world; and there on an adjacent wall her Son, Our Lord Jesus Christ, is depicted receiving her soul in the presence of the Apostles. Around the little building constructed over that place is to be read this superscription: exaltata est sancta dei genitrix super choros angelorum.c

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On the same day as her passing, in the presence at that time of the Lord’s twelve Apostles, gathered together according to her instructions, her body was carried from Mount Sion to the church in the valley of Jehoshaphatd and there, in the middle of the crypt, which is adorned with wonderful marble panelling and extremely fine paintings of varying colours, she was honourably buried. Above her tomb, although her body is not there, stands a structure built over it in the form of a ciborium, which is distinguished both for its marble panelling and for its silver and gold. On it is placed this epigram: hic iosaphat vallis, hinc est ad sydera callis. in domino fulta fuit hic maria sepulta, hinc exaltata caelos petit inviolata spes captivorum, via, lux et mater eorum.e

‘Suddenly a sound came from heaven [like] a rushing [mighty wind]’ (Acts 2.1). i.e. to the right of the north entrance, towards the west end of the north aisle of the main church of St Mary of Mount Sion: see Pringle, Churches, 3, p. 261–87. c  ‘Exalted is the Holy Mother of God above choirs of angels.’ Cfr. Hesbert, Corpus, 3, p. 214, no. 2762 (Assumption of St Mary); Inn. VII, 4.2, ed. Pringle, p. 61. d  St Mary in the Valley of Jehoshaphat: see Pringle, Churches, 3, p. 287–306. e  = Theoderic, ch. 23, p. 228: ‘Here is the Valley of Jehoshaphat; from here a path leads to the stars. / Here Mary was buried, trusting in the Lord. / From here, lifted up inviolate, she sought the heavens, / Hope of captives, their way, light and a 

b 

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‘Her body is not there’ is well said, because, so it is said, when on the eighth day after her passing the tomb was visited and inspected according to the custom of the Hebrews, her body was not to be found. Consequently, it is piously believed that not only her soul but also her body was taken up in glory by her beloved Son, which moreover Jerome seems to intimate, more hesitatingly than assertively, in that letter, ‘You force me, Paula and Eustochium,’ etc.a Whatever the case may be concerning this, we believe for this reason alone, namely that she was worthy to carry her Creator, that the blessed Virgin Mary is deserving of all honour and beatification not only in her soul but also in her body, and that her all-loving and all-powerful Son is willing and able to do this. Her tomb is also honoured and venerated because it shares to some extent the same form of rendering honour that is exhibited by the tomb of her chosen Son. At the entrance to the crypt is a picture of this and an inscription, which reads: heredes vitae, dominam laudare venite per quam vita datur mundique salus reparatur.b To the left a representation of Jerome contains this inscription: * * * ‘Her tomb moreover is shown to this day to those of us who see it in the centre of the Valley of Jehoshaphat, where in her honour there has been built a church wonderfully faced with stone, in

Mother.’ The same text is recorded by Inn. VII, albeit with the last two lines transposed (5.1, ed. Pringle, p. 64–65). a  The letter was in fact written some four centuries after Jerome by Paschasius Radbertus (785–865) (de Assumpt. S. Mariae, 7–12, CCCM, 56C, p. 111–15; cfr. Shoemaker, Ancient Traditions, p. 35–38). b  = Theoderic, ch. 23, p. 228: ‘Heirs of life, come praise the Lady / Through whom life is given and the world’s salvation is restored.’

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which she is affirmed by all to have been buried.’a On the righthand side of the entrance a picture of Basilb contains these words: matris christi dignitate et excelsa potestate est repertus iulianus sevus hostis et profanus. nam defunctum hunc prostravit sicut mater imperavit. salvatrici sit reginae laus et honor sine fine. amen.c These and many other things in praise of the Virgin are painted at the entrance to the crypt, but in the interior part on the walls extending from here around the tomb and on the panelled ceiling this inscription is written on the right-hand side: maria virgo assumpta est ad aethereum thalamum.d and so on. Afterwards, this is written round about: vidi speciosam sicut columbam … 130

and so on down to: … et lilium convallium.e Radbertus, de Assumpt. S. Mariae, 8, CCCM, 56C, p. 112. Although these words were written some four centuries before JW’s visit, they would still have been apt, despite the church itself having been rebuilt in the intervening period. b  St Basil of Caesarea in Cappadocia (330–79). c  ‘By the merit of the Mother of Christ / and by her lofty power / Julian (the Apostate) was exposed / as a cruel and impious enemy. / For this man was thrown down dead / as the Mother commanded. / To the Saviour Queen be / praise and honour without end! Amen.’ Julian (331–63), a contemporary and fellow student of St Basil, rejected Christianity a decade before becoming emperor in 361 and died fighting the Sassanians in June 363. His brief reign was notable for his promotion of paganism and an attempt to rebuild the Jewish Temple in Jerusalem (see Bowersock, Julian; Teitler, Last Pagan Emperor; Tougher, Julian). d  ‘The Virgin Mary has been taken up to a heavenly chamber.’ Cfr. Hesbert, Corpus, 3, p. 328, no. 3707, which continues: in quo Rex Regum stellato sedet solio (‘in which the King of Kings sits on a starry throne’). e  Cfr. Hesbert, Corpus, 3, p. 537, no. 5407: Vidi speciosam sicut columbam, et circumdabant eam flores rosarum et lilia convallium (‘I saw her beautiful as a dove, a 

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Below that is added: viderunt eam filiae syon.a hinc certe gloriosa virgo caelos ascendit: rogo, gaudete, quia ineffabiliter sublimata cum christo regnat in aeternum.b In the foreground: assumpta est maria in caelum.c On the opposite side: exaltata est sancta dei genitrix.d and so on. And in the middle: multitudo angelorum astantium in circuitu circa beatam mariam in throno residentem, per quam facta via ad caelestia regna declaratur.e [21] Having now briefly considered these things concerning the breaking of the sixth seal through the deeds of Our Lord Jesus Christ – for the breaking of the seventh, which as we have said will be the Day of Judgement, has still to be fulfilled – these things, I say, and also briefly the places in which they were done as well as descriptions of other places lying near those mentioned, let us return to the Holy City of Jerusalem itself on account of the impressive new places inside the walls, both newly built and dedicated to divine worship, that are worthy of description. In addition this is and surrounding her were flowers of roses and lilies of the valley’). a  ‘The daughters of Sion beheld her’ (cfr. Radbertus, de Assumpt. S. Mariae, 95, CCCM, 56C, p. 153; Hesbert, Corpus, 3, p. 536, no. 5395). b  ‘From here the glorious Virgin certainly ascended to heaven: I  ask you, Rejoice, that raised ineffably on high she may reign with Christ for evermore!’ (cfr. Radbertus, de Assumpt. S. Mariae, 23, CCCM, 56C, p. 119; Hesbert, Corpus, 3, p. 256, no. 3105). c  = Theoderic, ch. 23, p. 228: ‘Mary has been taken up into heaven’ (Hesbert, Corpus, 2, p. 60, no. 1503, Assumption of BVM). d  = Theoderic, ch. 23, p. 228: ‘Exalted is the Holy Mother of God’ (Hesbert, Corpus, 2, p. 214, no. 2762, Assumption of BVM). e  ‘A host of angels standing round about Blessed Mary seated on the throne, / by whom is made clear the prepared path to the celestial realms.’

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Fret., 162ra

also known, that in the same city Judas received for betraying Our Lord the pieces of golda that were used to buy the field of Akeldama, that is to say the Field of Blood, set aside until today for the burial of strangers (Mt 27.3–10; Acts 1.18–19), which is located to the left of Mount Sion beside the road that leads to Ephrathah (Effrata).b Above that field and adjoining it is Mount Gihon (Geon), on which King Solomon assumed the diadem of kings (1 Kings 1.33–46).c Other kings were also commonly anointed on the same mountain. Note also that in the midst of Jerusalem Our Lord raised a girl from the dead and in it worked many miracles.d Beside the church of the Holy Sepulchre, which we have described above, facing it on the south is a beautiful church built in honour of Saint John the Baptist, to which is annexed a hospital, in which throughout different lodgings a great number of sick people, both women and men, are brought together, cared for and refreshed daily at very great expense.e I learnt from the attendants themselves, who spoke on the subject, that their number during the time when I was there amounted to two thousand sick, of whom more than fifty are sometimes carried out dead during the course of a day and a night, while over and over again more are newly arriSilver according to Mt 26.15, 27.3–9 (as above p. 163). In 1143, Patriarch William granted a church and land in Akeldama to the Hospital of St John for the burial of pilgrims: see Pringle, Churches, 3, pp. 222–28. c  Fretellus wrote: ‘To the left of Mount Sion, above the field of the strangers (or pilgrims) that is also Akeldama, that is to say “the Field of Blood,” beside the road that leads to Ephrathah is Mount Gihon, on which King Solomon was anointed and assumed the diadem of kings’ (CR (T), fol. 162ra; cfr. Vat., PL, 155, col. 1049). JW rearranges and partly miscopies his text, so that mons Gion, in quo unctus rex Salomon becomes mons Geon iunctus, in quo rex Salemon. d  This sentence bears some similarity to Ps 74.12 (Vulg. 73.11): ‘Yet God my King is from of old, working salvation in the midst of the earth’ (RSV). The only reference, albeit oblique, to Jesus performing miracles in Jerusalem, however, is in Jn 2.23 (‘Now when Jesus was in Jerusalem at the Passover feast, many believed in his name when they saw the signs which he did’ (RSV)), while the sole mention of him raising a girl from the dead is that concerning Jairus’s daughter, in Galilee (Mt 9.18–25; Mk 5.22–42; Lk 8.41–55). e  On the Hospital’s church and buildings, see Pringle, Churches, 3, p. 192– 207; idem, ‘Jerusalem Hospital’; Humbert, ‘Church of St  John’; Berkovich, Reem, ‘Crusader Hospital’. For its administration in the twelfth century, see Kedar, ‘Jerusalem Hospital’; Edgington, ‘Administrative Regulations’. a 

b 

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ving. What more is there to say? That house sustains with its food as many people outside as inside, quite apart from the boundless charity that is given daily to the poor who seek bread from door to door and remain outside, so that its total expenditure can by no means be discovered for certain (B: in any way by any individual wanting to know), even by its managers and stewards, (B: who are vigorously devoted to the service of distributing alms to the sick and needy, wherever they come from). Besides the cost of all this expenditure made both on the sick and on other poor people, the same (B: holy) house maintains everywhere through its castles many persons instructed in every kind of soldiery for the defence of the land of the Christians from the incursion of the Saracens.a Next to this church of blessed John is a convent of nuns built in honour of Saint Mary. It almost touches the apse of the buildings of that church and is called At Saint Mary the Great.b Not far from here, aligned in the same street is a monastery of monks built likewise in honour of Saint Mary and called At Saint Mary Latin (B: because the Latins are said to have constructed it and the Hospital of Saint John and afterwards they separated one from the other), where the skull of Saint Philip the Apostle is held in great veneration and is also shown to those who come devoutly requesting it.c Beside the main street that runs directly from David’s Gate down towards the Temple, on the right-hand side near the Tower of David is a monastery of Armenian monks, established in honour of Saint Sabas, a most reverend abbot, for whom while still living the blessed Virgin Mary performed many miracles.d In the same place, not far from here, going down beyond another street is a large church built in honour of Saint James the Great, where ArOn the Hospitallers and their castles in the Holy Land, see Riley-Smith, Knights of St John; idem, Knights Hospitaller; Nicholson, Knights Hospitaller, p. 1–42; Boas, Military Orders; Pringle, ‘Hospitaller Castles’. b  See Pringle, Churches, 3, p. 253–61; idem, ‘St Mary the Great’. c  On St Mary Latin, see Pringle, Churches, 3, p. 236–53; Vieweger, Gibson, Muristan. On its early association with the Hospital of St John see also Luttrell, ‘Earliest Hospitallers’. d  The monks were of course Greek Orthodox: see Pringle, ‘Church of St Sabas’; idem, Churches, 3, p. 189–92, 355–58. On Sabas himself, see Cyril of Scythopolis, Vita S. Sabae. a 

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menian monks live and also have there a large hospital for bringing together the poor of their tongue. There also the skull of the same Apostle is held in great veneration: for he was decapitated by Herod (Acts 12.1–2), and his disciples placed his body on a ship in Jaffa and took it away (B: by divine providence) to Galicia (B: in the kingdom of Spain). His head remained in Palestine and the skull is still shown in that church to visiting pilgrims.a Further down the same street towards the gate that leads to the Temple, on the right-hand side is a side alley leading through a long portico; in this street is a hospital with a church that is being newly built in honour of Saint Mary and is called ‘The House of the Germans.’b Few if any people of any other tongue bestow anything of value on it.c [22] In the same street, in the direction of the gate by which one goes to Mount Sion, is a chapel built in honour of Saint Peter.d In its crypt, hidden some way down in the depths, is said to have been the prison in which blessed Peter, bound with iron chains, was being carefully detained by a guard of soldiers, mounted on Herod’s orders both inside and outside (Acts 12.3–11); but that diligence was frustrated by the working of God’s power. For the same night, attended by an angel, blessed Peter, his iron chains broken, was led by the angel through the midst of the guards and, with the doors of both the prison and the city being opened of their own accord, escaped unharmed, saying, ‘Now I know for certain that the Lord has sent his angel,’ etc. (Acts 12.11). At the entrance to this little church are to be read the following verses set out concerning the miracle that was wrought there: vestibus indutus, petre, surge, recede solutus, namque cathenarum sunt vincula rupta tuarum. nunc scio re certa, cum porta michi sit aperta, o pietas christi, quoniam me salvificasti.e On the church and relics of St James the Great, see Pringle, Churches, 3, p. 168–82; idem, ‘St James the Great’. b  See Pringle, Churches, 3, p. 228–36. c  Alternatively: ‘ascribe anything good to it.’ d  See Pringle, Churches, 3, p. 349–53. e  = Th, ch. 21, p. 226: ‘Put on your clothes, Peter, arise and depart a free man, / For the bands of your chains are broken. / Now I know for certain, since the gate a 

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In the crypt of the church At the Fetters, when the distinguished feast of Saint Peter comes around, mass is celebrateda with the collect deservedly offered thus: ‘O Lord, who caused Blessed Peter the Apostle to depart free and unharmed from the fetters in this place,’ etc.b That little church is modest and is not endowed with rents or adorned with decoration to a degree befitting so divine a miracle and so great a prince of the Apostles. The gate by which one makes one’s way towards Mount Sion is named the Iron Gate and is the one that was opened of its own accord to the angel and Peter (Acts 12.10).c Further down the main street referred to above,d from which the road just mentioned branches off, is a large gate through which the entrance into that broad court of the Temple opens.e On the right-hand side, to the south, is the palace that Solomon is said to have built in former times, where there is a stable of such wonderful size that it can hold more than 2000 horses or 1500 camels.f Beside that palace, the Knights Templar have many large and spacious buildings annexed to it, as well as the building site for a large new church, which, however, is not yet finished.g For this house has many possessions and limitless rents, both in that land and in other provinces. Indeed, it gives a quite substantial amount of alms to Christ’s poor, though not a tenth of the alms that the Hospitallers of Saint John give.h The same house has a large number of knights to protect the land of the Christians, but as far as reports of their reputation are concerned – by what misfortune I lies open to me, / O love of Christ, that you have delivered me.’ a  MS T: ‘I celebrated mass.’ b  Collect for the Mass on Ad Vincula Sancti Petri: 1 August. c  JW is referring here to the Sion Gate, at the s end of Mount Sion Street, which followed the same course as the former Roman and Byzantine cardo. d  Street of the Temple. e  The gate is Bāb al-Silsila. f  Al- Aqṣā mosque, with below it the vaults, dating from the early Islamic period, known as Solomon’s Stables. g  On the Templars’ complex and church, see Pringle, Churches, 3 p. 417–34; Kedar, Pringle, ‘The Lord’s Temple’. h  MS  T: ‘that the Hospitals give.’ On the Templars’ establishment and possessions in the Holy Land, see Barber, New Knighthood; Nicholson, Knights Templar; Boas, Military Orders; Pringle, ‘Templar Castles’ [1]; idem, ‘Templar Castles’ [2]; idem, ‘Castles and Churches’.

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know not, whether falsely or truly – they have been tainted with the guile of treachery, which however was clearly demonstrated through what occurred before Damascus with King Conrad.a Beside the house of the Templars, to the east above the city wall, was the dwelling of Simeon the Just, in which for the sake of hospitality and friendship he is said to have often received the blessed Virgin Mary, the Lord’s Mother, cherished her and provided sustenance at his own expense, as he did that same night after which, that is on the fortieth day after the Lord’s birth, the Child was presented with His Mother in the Temple (Lk 2.25–35). Then, holding and offering Him in his arms at the altar, understanding by the spirit of prophecy that He was to be the one who had been awaited with indescribable longing by the ancient fathers for so many ages back, he said prophetically, ‘Lord, now let your servant ‹depart› in peace,’ etc. (Lk 2.29). In the same house, which has now been converted into a church, blessed Simeon lies buried, as the verse that is written there tells us. In the same church, underneath in the crypt, the wooden cradle of Christ is still kept and displayed with great veneration.b a  Conrad III of Germany participated with Louis VII of France and King Baldwin III of Jerusalem in the unsuccessful siege of Damascus during the Second Crusade in 1148. Among the various explanations that soon began to circulate for this debacle, including personal rivalry among crusaders, tactical error, bribery and treachery, none appears entirely convincing. As far as discerning JW’s possible sources is concerned, however, it may not be without significance that a near contemporary, albeit anonymous, annalist in Würzburg lays the blame firmly on the ‘greed, deceit and jealously of the Templars. For,’ he explains, ‘having accepted a priceless sum of money from the Philistines, they secretly afforded help to the besieged inhabitants; and when they could not free the city in this way, they abandoned camp, the king and their companions by night. Shaken in this way by the abominable deception of the Templars, the prince of the Romans [Conrad] raised the siege … On account of this disorder, the king of the people of Jerusalem, cursing the pride of the soldiers of the Temple, was not inconsiderably saddened’ (Annales Herbipolenses, MGH SS, 16, p. 7). For other accounts and more nuanced explanations, see Conrad III, Dip., p. 356–57, no. 197; Wibald, Briefbuch, 1, p. 220–22, no. 120 (J144); John of Salisbury, Hist. Pont., 25, p. 56– 58; William of Tyre 17.1–7, CCCM, 63A, p. 760–69; Barber, Crusader States, p. 188–92, 403; idem, New Knighthood, p. 66–70; Prawer, Histoire, 1, p. 385–86. b  The shrine containing Jesus’ cradle (or bath), now known as Masjid Mahd ʿĪsā or Miḥrāb Maryam, occupied the remains of a Byzantine mural tower which survives below the se corner of the Ḥaram al-Sharīf. The building that JW mentions stan-

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[23] Opposite the Temple court, that is to say to the north, at the gate by which one goes to the valley of Jehoshaphat, a great church in honour of Saint Anne has been built, in which is shown through painting by what divine direction and warning the blessed Virgin Mary was conceived by her and Joachim, as one may learn more fully in the Life of Saint Anne,a whose feast, which I attended in person, is celebrated with great solemnity on the day of Saint James the Great.b In the same church a college of religious and, one hopes, inviolable women are devoted to God.c As one goes out of this church, not far away along a side alley on the right-hand side is the Sheep-pool (Probatica Piscina), which at the time of Jesus an angel of the Lord would agitate at certain intervals; and whichever sick person first entered after the movement of the water was cured of whatever infirmity he was afflicted. It is called Probaton, the Greek for ‘of cattle,’ because at the time of sacrifices the internal organs of the animals used to be washed there. Indeed, the water was red from the victims that were cleansed there.d Before the Sheep-pool Jesus restored a sick man to health, saying to him, ‘Take up your bed and walk’ (Jn 5.8).e ding above it (now destroyed) was evidently the precursor of the structure known as the Sūq al-Maʿarifa (Market of Knowledge), which al-Muʿaẓẓam ʿĪsā (1218–1227) later granted to the Hanbalis as a place of prayer: see Pringle, Churches, 3, p. 310–14; Myres, ‘Masjid Mahd ʿIsa’; Burgoyne, ‘Smaller Domes’, p. 175–76. a  de Nat. Mariae, 2–5, ed. Tischendorf, p. 113–16. b  25 July. By the mid thirteenth century, the Jerusalem church was celebrating St Anne’s day on 26 July (Dondi, Liturgy, p. 261, 273, 285, 297). c  On the Benedictine abbey of St Anne, see Pringle, Churches 3, pp. 142–56. d  The Greek word προβατική actually means ‘of or relating to sheep or cattle’ (in Latin pecualis), but JW’s text has peculiaris, meaning ‘relating to private property.’ This error is already present in some versions of Fretellus (e.g. CR (P), fol. 108vb; HS, 57, ed. Boeren, p. 34; Vat., PL 155, col. 1048), who based his account on Jerome’s gloss on Eusebius, who also mentions the water being turned red: ‘The Pool of Bethsaida in Jerusalem, which was called προβατική, and by us can be translated “pecualis”’ (On./Lib. Loc., GCS 11.1, p. 58–59). e  Fretellus, whom JW copies here, is evidently referring to the upper or Beth-zatha (Bethesda) pool beside St  Anne’s church, rather than Birkat Isrāʾīl against the north wall of the Temple. A chapel was built over a cistern in a corner of the filled-in Beth-zatha pool early in the twelfth century: see Pringle, Churches, 3, p. 389–97.

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From there, from the same street that comes up from the Gate of Jehoshaphat, in the next road that leads off from this street on the right-hand side towards the city wall, is that church, built in honour of Saint Mary Magdalene, in which there are Jacobite monks and of which we have already said all that we thought needed to be said.a In the forementioned street from the Gate of the Valley of Jehoshaphat, as it continues in a straight line towards the street that runs directly from Saint Stephen’s Gate in the north towards those triple streets – or rather labyrinthine displays of various things for saleb – in front of the major church of the Holy Sepulchre, there, I say, mid-way along that street is a certain ancient stone arch bent over the street, beneath which the blessed Virgin Mary is said to have rested, together with her fortunate and blessed Child, who was still a small infant, and to have given Him milk. This event is shown by a painting made there and the place round about the little building is separated from public use and kept and tended with due reverence, though without the addition of a church worthy of respect.c Similarly, from the streetd that runs directly up to the side of the church of the Holy Sepulchre from Saint Stephen’s Gate, a little to the north of it is a small street,e beside which in a certain church of the Syrians lies the body of Saint Chariton the martyr, which is held there by the Syrian monks in great veneration and is shown still almost intact enclosed in a small wooden coffin, whose lid is raised when pilgrims come.f This saint was killed by the Saracens in his monastery beside the

See above, ch. 12, p. 159–61. The Triple Sūq or Market Street. c  The arch, known as the Ecce Homo arch, which still spans the Via Dolorosa (Jehoshaphat Street) today is probably Herodian in date. The open-air shrine that JW describes may have been a precursor of the later church (albeit probably not in quite the same place), known as St Mary of the Spasm, marking where the Virgin Mary was supposed to have swooned on seeing her Son carrying the cross: see Pringle, Churches, 3, p. 319–22. d  Today Khān al-Zayt Street. e  ʿAqabat al-Khānqāh, running west from Khān al-Zayt Street. f  On the church, which probably stood on the site now occupied by the Greek church of St Charalampos, see Pringle, Churches, 3, p. 158–60. a 

b 

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River Jordan together with his monks for confessing the name of Christ, as we have related above.a [24] In thus describing the venerable places in the Holy City of Jerusalem, beginning from the church of the Holy Sepulchre and going in a circle by way of David’s Gate until we returned to it, I  have omitted many chapels and lesser churches, which people of various nations and tongues (add. B: all of them true practising Christians) have there. For there are there Greeks, Latins, Germans, Hungarians (var. B: Bulgars), Scots, Navarrese, Bretons, English (add. B: French), Ruthenians, Bohemians (Boemi), Georgians, Armenians, Syrians (Suriani), Jacobites, Syrians (Syri), Nestorians, Indians, Egyptians, Copts (Cephti), Capheturici,b Maronites, and many others whom it would be long to list; but with these we make an end to this little book. Amen. [25]

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15 July, Dedication of the Church of the Holy Sepulchre.c On this day is celebrated the great feast of the Capture of Jerusalem made by the Christians. For this, at mass: Introit: Letare Iherusalem (Rejoice, O  Jerusalem, [and come together all you that love her. Rejoice with joy, you that have been in sorrow, that you may exult and be filled from the breasts of your consolation]).d Kyrie eleyson: Cunctipotens genitor deus (Lord have mercy: Almighty God and Father).e Here JW is mistaken. Chariton died peacefully c.  350 in his monastery at Pharan, near Jericho, surrounded by his monks. See above, ch 3, p. 129, note c. b  The identity of the Capheturici remains uncertain: see von den Brincken, Nationes, p. 349–50; Rouxpetel, ‘Discours’, p. 54 n. 5. c  JW’s summary of the mass for the Liberation of Jerusalem is discussed and compared with other surviving texts of it by Gaposchkin, ‘Feast of the Liberation’, p. 137–39, 163–70; cfr. idem, ‘Echoes of Victory’; Linder, ‘Liturgy’. d  Hesbert, Antiphonale, p. 74–75, no. 60 (Fourth Sunday of Lent); Linder, ‘Liturgy’, p. 118, no. 61; cfr. Is 66.10–11. e  Cunctipotens genitor deus is the name of the chant for the Kyrie. a 

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Prayer: ‘Almighty and everlasting God, who by your wonderful power has plucked your city of Jerusalem out from the hand of the pagans and returned it to the Christians, be present with us in your grace, we beseech you, and grant that we who keep this holy festival by yearly devotion, may be worthy to attain to the joys of the celestial Jerusalem, through (Our Lord, etc.).’a Epistle: Surge, illuminare (Arise, shine, [Jerusalem, for your light has come and the glory of the Lord has risen upon you …]).b Alleluia:c Dies sanctificatus (A holy day [has dawned on us. Come, you people, and adore the Lord; for today a great light has descended on earth]),d with the gradual: Omnes de Saba (All they from Sheba [will come, bringing gold and frankincense and proclaiming praise to the Lord]).e Gospel: ‘When Jesus was entering Jerusalem …’ (Mt 21.10). Creed: ‘I believe in one (God) …’ Offertory: Dextera domini (The right hand of the Lord [has shown strength. The right hand of the Lord has exalted me. I shall not die, but live and recount the deeds of the Lord]).f Consecration prayer: ‘We beseech you, O  Lord, graciously receive this host, which we humbly offer you, and by its mystery make us worthy, that we who celebrate today the deliverance of the city of Jerusalem from the pagans, may at the end be worthy to become citizens together of the celestial Jerusalem, through …’ Communion: Hierusalem, surge (Arise, Jerusalem, [and stand on high and see the joy that will come to you from God]).g ‹Post-communion prayer›: ‘May the sacrifice of which we have partaken restore our souls and bodies, that we who rejoice at the liberty of your city of Jerusalem may be worthy to be made heirs to the Jerusalem above, through …’ Linder, ‘Liturgy’, p. 120, no. 75. Is 60.1; Linder, ‘Liturgy’, p. 114, no. 11; p. 119, no. 64. c  Versicles before the gospel. d  Hesbert, Antiphonale, p. 16–17, no. 11 (b), p. 199, no. 199 (a). e  Hesbert, Antiphonale, p. 24–25, no. 18 (cfr. Corpus, 3, p. 381, nos 4119–20); Linder, ‘Liturgy’, p. 114, no. 14; p. 119, no. 65. f  Ps 118.15–17 (Vulg. 117.16–17); Hesbert, Antiphonale, p. 34–35, no. 26; p. 70– 71, no. 55; p. 94–95, no. 77b; p. 117, no. 97bis; Linder, ‘Liturgy’, p. 120, no. 70. g  Bar 5.5, 4.36; Hesbert, Antiphonale, p. 4–5, no. 2. a 

b 

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Of the Transfiguration of the Lord ‹Prayer›: ‘O God, who allowed yourself to be transformed on the Mount in accordance with our material substance, grant, we beseech you, that that light that you deigned to show to your Apostles you will also bestow on us, who with the Father …’ On 6 August is celebrated the Transfiguration of the Lord on Mount Tabor. Introit: Benedicta sit sancta, in its entirety. (Blessed be the Holy [Trinity and Undivided Unity. We shall give Him praise, because He has shown us His mercy …]).a ‹Prayer›: ‘O God, who on this day revealed your only begotten Son wonderfully transformed from heaven to the fathers of both Testaments, grant us, we beseech you, that by doing those things that are pleasing to you we may attain to the eternal contemplation of the glory of Him, whom you have declared to be well pleasing to your Fatherhood. Through …’ Consecration prayer: Receive, we beseech you, O Lord, Father Almighty, the gifts that we have offered for the glorious Transfiguration of your Son and graciously grant that we may be freed from the troubles of earthly time and bound together with everlasting joys. Through …’ ‹Post-›communion prayer: ‘O God, who have consecrated this day by the Transfiguration of your Incarnate Word and by your utterance of fatherhood announced to Him, grant, we beseech you, that through this holy food we may be worthy to be transfigured into members of His body, who commanded these things to be done in remembrance of Him, Jesus Christ Our Lord, who with You [and the Holy Spirit] …’ 21 November, The Presentation of the Blessed Virgin Mary in the Temple Hesbert, Corpus, 3, p. 86, no. 1708; idem, Antiphonale, p. 173, no. 172bis (for Trinity). a 

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Whence this prayer is said in the same Temple: Prayer: ‘O God, who on this day willed the Mother of God, the temple of the Holy Spirit, to be presented in the Lord’s Temple after three years, look upon your faithful people and vouchsafe that we who reverence the feast of her Presentation may ourselves become a temple, in which you would deign to dwell, through …’ [26] a) Inscription on the lintel of the church of the Holy Sepulchre: quid, mulier, ploras? iamiam quem queris adoras. me dignum recoli iam vivum tangere noli.a b) Outside in the entrance to Calvary: hic locus insignis calvaria sanctus habetur pro duce, pro precio, pro cruce, pro lavachro: nempe iesus, cruor et titulus, sacra corporis unda nos salvat, redimit, protegit atque lavat.b c) Inside at the Deposition of the Lord: a caris caro cara dei lacrimata levatur a cruce, pro miseris rex pius haec patitur.c d) Inside, near the imitation tomb of the Lord: conditur in tumulo conditus aromate christus, tollitur ad superos meriti moderamine iustus, gaudet homo, trepidant manes, gemit omnis abyssus, ‘Woman, why do you weep? You are now already speaking to Him whom you seek. / I am now alive and worthy of devotion, but do not touch Me.’ (cfr. Jn 20.17), See also Theoderic, ch. 12, p. 211. This text was associated with a depiction of Mary Magdalene’s encounter with the risen Christ. b  ‘This eminent place of Calvary is held to be holy / On account of our Guide, the price, the cross, the washing: / For assuredly Jesus saves us, His bloody wounds redeem us, / His title protects us, and the sacred stream from His Body bathes us.’ c  ‘God’s dear lamented flesh is taken by loving hands / From the cross; a dutiful King, He suffers these things for us wretches.’ Cfr. Quaresmi, Elucidatio, 2, p. 342. a 

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est excessus adae christo veniente remissus.a e) Likewise, in the same place but through the middle: sub tumulo lapidis dum sic christus tumulatur eius ad exequias homini caelum reseratur.b f) Above the place of the Nativity: angelicae lumen virtutis et eius acumen hic natus vere deus est de virgine matre.c g) On the lintel of the interior entrance to the Sepulchre: christo surgenti locus et custos monumenti angelus et vestis fuit estque redemptio testis.d

‘Anointed with spices, Christ is laid in the tomb. / On account of his merit the Righteous is raised up to the heavens. / Man rejoices; departed souls tremble; all hell cries out. / By Christ’s coming the sin of Adam is forgiven.’ Cfr. Quaresmi, Elucidatio, 2, p. 342. b  ‘While Christ is thus entombed within a sepulchre of rock, / At the moment of His burial heaven is laid open to man.’ c  ‘Light of angelic virtue and its peak. / Here truly God was born of the Virgin Mother.’ See also above ch. 3, p. 128, and Theoderic, ch. 33, p. 240. d  ‘The place, the guardian of the tomb, the angel, the clothes, and (our) redemption bear witness then as now to Christ’s Resurrection.’ See also Theoderic, ch. 5, p. 199. a 

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THEODERIC A Little Book of the Holy Places

Theoderic, the dregs of all monks as well as Christians (1 Cor 4.13), addresses these words to all worshippers of the Holy and Undivided Trinity and especially to those who love our most gracious Lord Jesus Christ, that in this fragile life they may so share in Christ’s sufferings (1 Pet 4.13) that they deserve to reign with Him happily for evermore (2 Tim 2.12). We have undertaken to note down in writing on scraps of paper those things concerning the holy places – places, that is to say, in which our Saviour, displaying His bodily presence, fulfilled the duties or mysteries of His blessed humanity and our redemption – which we have either examined by seeing them for ourselves or have come to know by the reliable accounts of others, in order that we may satisfy as far as we can the desires of those who are unable to go to them by travelling in person, by describing what they are unable to reach through sight or experience through sound. On that account, every reader should understand that we have laboured hard over this work, so that from the very reading or narration of it he may learn to have Christ always in his mind and by keeping Him in mind he may diligently love Him, and by loving Him who died for him he may have pity, and by pitying he may be inflamed with a desire for Him, and inflamed with desire for Him he may be absolved from his sins, and absolved from his

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sins he may obtain His grace, and having obtained His grace he may attain the celestial kingdom, which He may deem worthy to confer, who with the Father and the Holy Spirit lives and reigns for ever and ever, Amen.

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[1] As is apparent to all people reading the pages of the New and Old Testaments, the land of Canaan was given by divine disposition as a possession to the twelve tribes of the Israelite people. This land, divided into three designated provinces, namely Judaea, Samaria and Galilee, was enriched in ancient times by many cities, towns and villages.a Indeed, all the locations and names of these towns were well known to everyone in antiquity; but to people today, being incomers and not living there as native inhabitants, they are unknown, save for a few place-names that we shall relate later in their proper place. For since our most dear Lord Jesus Christ demanded vengeance for His blood, which the impious Jews shed on the cross with blood-stained hands, the Roman commanders Vespasian and Titus, entering Judaea with an army, levelled to the ground the Temple and city, destroyed the cities and villages of the whole of Judaea and, expelling the murderers themselves from their own borders, compelled them to depart for foreign nations. As a result, all the assets and income of both the people and the whole province were destroyed; but although some remains of certain places are apparent, almost all the names have been changed. [2] Accordingly, the first place to be spoken of, in so far as we have been able to investigate it by sight and sound, is Judaea, which is known to have been the head of the Jewish kingdom. The Holy City of Jerusalem is set in Judaea like the eye in the head (Eccles 2.14) and from it, through the mediator between God and ‹men›, our Lord Jesus Christ (1 Tim 2.5), grace, salvation and life have flowed to all nations. On the west Judaea extends to the Great Sea, on the south it is delimited by the mountains of Arabia and Egypt, to the east its boundary is the River Jordan and to the

multis civitatibus et villis atque castellis: on the translation of terms applying to settlements, see the Introduction, p. 37–38. a 

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north it is bounded by Samaria and Idumaea.a Judaea is largely a mountainous region, which, rising around the Holy City itself into very high peaks, slopes down to all the borders already mentioned, just as conversely the way to it from them is all uphill. The mountains themselves are roughened in certain places by the harshest piles of rocks, in others graced with stones suitable for ashlar, and in many places furnished with Parian,b pink and variegated marble. Among the accumulations of stones, however, wherever by chance some patch of soil is found, it is chosen as suitable for the production of all kinds of fruits, whence we saw the hills and mountains filled with vineyards, olive groves and fig trees, and observed the valleys abounding in corn and garden produce. [3] Finally, on the very highest peak of the mountains, as Josephusc and Jeromed attest, is set the city of Jerusalem, which is held to be holier and more eminent than all the towns and places throughout the world, not because it is holy by or for itself but because it has been illuminated by the presence of God Himself, Our Lord Jesus Christ and His devoted Mother and by the residence, teaching, preaching and martyrdom of patriarchs, prophets and apostles as well as other holy people. Although there are mountain peaks higher than itself and indeed it is overlooked on all sides, even so, being positioned on a mountain, it is hilly within itself. It follows from this that it can be viewed from all the surrounding mountains facing it. Thus between Mount Moriah, on which the Lord’s Temple is sited, and the Mount of Olives, which raises its summit higher than the other mountains, lie the Kidron brook and the Valley of Jehoshaphat. This valley starts from Mount Joy,e from which a route lies open into the city from the north, and directs its course by way of the church of Blessed Mary ‹of a  Like Fretellus and John of Würzburg, Theoderic tends to confuse Idumaea with Aramaea, the region of Damascus (see p. 147, note g). b  Parian = ‘white’, after the celebrated white marble from Paros in the Cyclades. c  Antiq., 5.77–78, LCL, 6, p. 196–97; War, 5.1–7.162, LCL, 4, p. 2–355. d  Ep. 46, 3, CSEL, 54, p. 332.20–21. e  Identified as the ridge known as Raʾs al-Mashārif, north of the city, from which pilgrims, including those coming from Lydda and Ramla, caught their first sight of Jerusalem: see Pringle, Kedar, ‘St Mary of Mountjoy’.

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Jehoshaphat›,a which is so called after the valley’s own name, and past the tomb of Jehoshaphat, king of Judah, from whose killing it has taken this designation itself.b It continues its course beside the Pool of Siloam and, after being joined by another valley,c which comes from the right-hand corner of the city by way of the new cisterns between Mount Sion and the field of Akeldama, bending its course and twisting around two sides of the city, it parts into a very deep ravine. The tomb of Jehoshaphat, in the middle of the valley itself, is built of ashlar in the manner of a pyramidd and around it are many habitations of the servants of God, that is to say hermits, all of which are regulated under the oversight of the abbot of Blessed Mary.e The city extends lengthwise from north to south, breadthwise from west to east, and on the heights of the mountain overlooking the valleys it is strongly fortified on all sides with towers, walls and bastions. There is also a ditch or moat, placed immediately outside the wall, fortified by a wall, bastions and crenellations, which they call a ‘barbican’.f It has seven gates, six of which are firmly bolted shut each night until after sunrise while the seventh,g closed by a wall, is only opened on Palm Sunday and the feast of the ExaltaSee Pringle, Churches, 3, p. 287–306. Jehoshaphat ruled c. 870–45 bc and was buried in Jerusalem (1 Kings 15.24, 22.1–50; 2 Chron 17.1–21.1). The reference to the valley being named after his killing (a cuius occisione) appears corrupt, as the biblical sources give no hint of a violent death. A similar passage in JW (ch. 11.1, p. 158) reads ‘from whose name (a cuius nomine) the whole valley has taken its designation’, but here a plausible alternative reading might be: ‘by reason of which (a cuius occasione) it has taken this designation itself.’ c  The Hinnom Valley. d  The monument (nephesh), rock-cut and dating from the first century bc, was also known in the Middle Ages as the pillar of Absalom (see Pringle, Churches, 2, p. 186). e  On the hermit colony (vicus heremitarum) see Pringle, Churches, 3, p. 434–35. f  muro et propugnaculis atque minis munitum … quod ‘ barbicana’, vocant. In a Mediterranean context, the medieval term ‘barbican’ was applied not only, as in north-western Europe, to the defensive outworks in front of a gate, but to outer walls as a whole, including the space (or ‘lists’) between them and the main inner wall: for discussion and numerous examples, see Mesqui, ‘La «barbacane»’. g  The Golden Gate, on the east: see Pringle, Churches, 3, p. 103–09. a 

b 

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tion of the Holy Cross.a As the city itself is oblong, it has five corners, one of which is obtuse. Almost all its streets are paved underfoot with large stones, while overhead many of them are vaulted in stone, with windows arranged here and there to let in light. The houses, reaching up on high with laboriously constructed walls, have roofs that are not raised up to a ridge after our fashion but are level and flat in form. When it pours with rain, people collect the rainwater from them into their cisterns and store it for their own use, for they have the use of no other water, because they have none. Wood suitable for buildings or for burning is scarce there, because Mount Lebanon, which alone abounds in cedar, cypress and fir, is far distant from them, nor are they able to go there because of the attacks of the gentiles. [4] The Tower of David, built with incomparable strength from dressed stones of enormous size, is positioned beside the south gate from which the road to Bethlehem departs.b Together with its adjacent newly built solar and hall, it is strongly fortified with ditches and barbicans and falls within the ownership of the king of Jerusalem. It is sited in the citadel of Mount Sion, whence it is said in the book of Kings: David took the stronghold of Sion (2 Sam 5.7). It is also located facing the area of the Lord’s Temple, along one side of which the city extends, having to the south Mount Sion and to the east the Mount of Olives. Mount Sion extends from that tower as far as the church of Blessed Mary,c located outside the walls, and from that church almost up to the Palace of Solomond and then as far as the road that leads from the ‘Beautiful Gate’e (Acts 3.2) back to the same tower. It is broader but lower than the Mount of Olives; and although Mount Moriah, which overlooks the Valley of Jehoshaphat and on which the 14 September. David’s Gate actually lies on the west, but the road to Bethlehem runs south from it. On the Tower of David, the medieval citadel of Jerusalem, see Johns, ‘Citadel’. c  St Mary of Mount Sion, see Pringle, Churches, 3, p. 261–87. d  Al-Aqṣā mosque. e  Here identifiable as Bāb al-Silsila (Gate of the Chain), opening into the Temple from the east end of the street from David’s Gate. a 

b 

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Lord’s Temple and Solomon’s Palace are sited, is held to be a large hill, Mount Sion overtops it by almost as much height as on the other side it is seen to rise above the Valley of Jehoshaphat, as has been stated above. In the field of Akeldama, which the valleya previously mentioned separates from Mount Sion, is the burial place for foreigners (Mt 27.7),b in which there is a church of the Holy Mother of God and Virgin Mary,c where also, on Palm Sunday,d we buried one of our dead brothers, Adolf by name, a native of Cologne. The field itself is overlooked by Mount Gihon, in which, as is read in the book of Kings, Solomon took up the diadem of kings (1 Kings 1.33–46). Of the other buildings, whether public or private, we have been able to find little or no trace, except for the house of Pilate,e situated next to the church of Blessed Anne, the mother of Our Lady, and beside the Sheep-pool (Piscina Probatica). Of all the works built by Herod to which Josephus refersf my very detailed investigations revealed nothing, apart from one side that still remains of the palace that was called the Antonia, with a gate sited close to the outer court.g [5] It remains therefore for us to talk about the holy places after which the city itself is called ‘holy’. We thought it appropriate, thea  The Hinnom Valley, which runs into the Valley of Jehoshaphat (Kidron) below the Pool of Siloam. b  Or ‘pilgrims’ (peregrini). c  See Pringle, Churches, 3, p. 222–28. d  For the possible dates, see Introduction, table on p. 29. On the following day Theoderic was in Jericho (see ch. 28, p. 235 below). e  In this period there existed two different traditions concerning the location of Pilate’s house or headquarters (praetorium), where Jesus was scourged, tried and condemned. The one mentioned here and below in ch. 26, p. 232, was associated with the chapel of the Flagellation in the street of Jehoshaphat, today’s Via Dolorosa (Pringle, Churches, 3, p. 93–97; cfr. 89–91). Theoderic describes the other, on Mount Sion, in ch. 25, p. 230–31. f  Josephus, War, 1.401–02, LCL, 2, p. 188–91; Hegesippus, de Excidio, 1.35, PL, 15, col. 1999–2101; CSEL, 66, p. 67–68. g  Presumably the Ecce Homo arch, which stands near the nw corner of the outer court of the Temple; however, although the Antonia fortress stood in this area, the arch itself more likely dates from the period of Herod Agrippa I (ad 41–44), later being incorporated into a forum at the time of Hadrian (see Bieberstein, Bloedhorn, Jerusalem, 2, p.  367–70; Bahat, Atlas, p.  64–65; Prag, Israel, p. 146–47).

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refore, to begin from the Holy of Holies, that is to say the Lord’s Sepulchre.a The church of the Lord’s Sepulchre, shining with wonderful workmanship, is well known to have been founded by Queen Helena. Its outer wall, drawn almost the full circumference of a circle about it, makes the church itself rounded, while the place of the Lord’s Sepulchre occupies the central position in the church. Its form is like this. The structure built over the tomb itself and appropriately adorned with marble panelling does not have the complete circumference of a circle, for on the east two small walls project from the circle and are met by a third. These three walls each contain a small door, three feet wide and seven feet high, one opening to the north, the second to the east, and the third to the south. One enters by the northern door and exits by the southern one, while the eastern door is purely for the use of the guardians of the Sepulchre. Between these three doors and a fourth, through which one enters the tomb itself, there is a small but venerable altar, where the body of the Lord is said to have been laid by Joseph and Nicodemus before being given to burial. Next, above the mouth of the cave itself, which is located behind the altar, a picture in mosaic work shows the Lord’s body being committed to burial by these same men, with Our Lady, His Mother, standing by, and the Three Marys, well known from the gospels with small vessels of spices (Mk 16.1; Lk 23.55–56, 24.1), and the angel also sitting above the tomb and rolling away the stone while saying: ‘Behold the place where they laid Him’ (Mk 16.6). Between this opening and the tomb itself a line extending in a long semicircle contains these verses: christo surgenti locus et custos monumenti angelus et vestis fuit atque redemptio testis.b

On the church in the twelfth century, see Corbo, Santo Sepolcro; Coüasnon, Holy Sepulchre; Pringle, Churches, 3, p. 6–72; idem, ‘Holy Sepulchre’; Tucci, Jerusalem. For a plan of the church, showing the location of its chapels and tombs, see Fig. 3. b  ‘The place, the guardian of the tomb, the angel, the clothes, and (our) redemption bore witness to Christ’s Resurrection.’ Cfr. the slightly different version of this text given by John of Würzburg, Epigraphic Appendix (g) p. 191. a 

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All these things are depicted in the most precious mosaic work, with which the whole of that little house is adorned. Each of the doors has very stern guardians, who will not allow fewer than six or more than twelve people to enter at the same time, for indeed the restricted size of the place will not accommodate any more. After they have worshipped, the guardians make them go out through another door. No one can enter the mouth of the cave itself except by crawling on their knees, but on going through it they find that most wished-for treasure, the Sepulchre, that is, in which our most bounteous Lord Jesus Christ rested for three days. The tomb is wonderfully adorned with Parian marble, gold and precious stones. In its side it has three round holes, through which the pilgrims extend their long-desired kisses to the very stone on which the Lord lay. It is two and a half feet wide and a man’s cubita and a foot in length. The floor lying between the tomb itself and the wall has space enough for five men to be able to pray there on their knees, their heads facing towards the tomb. Around the outside of the same structure are arranged ten columns supporting arches laid on them and forming a circular screen, over which is set a frieze containing this writing, incised with letters of gold: christus resurgens ex mortuis iam non moritur, mors illi ultra non dominabitur, quod enim vivit vivit deo.b 149

Otherwise, at the end of the structure facing west there is an altar, fenced around with iron partitions, gates and locks, with an openwork screenc of cypress wood adorned with various pictures and a roof decorated in a similar manner resting on the same partitions. The roof of the structure itself is made of plates of gilded copper, in the middle of which is a round hole, around which some small columns arranged in a circle and supporting arches A cubit or ell is the distance between the elbow and the tip of the middle finger. b  ‘Christ being raised from the dead dies no more. Death has no more dominion over Him: for in that He lives, He lives unto God’ (Hesbert, Corpus, 3, p. 96, no. 1796 (Easter Sunday); cfr. Rom 6.9–10). c  cancellus: strictly a ‘lattice’, but more generally a ‘screen’, ‘barrier’ or ‘chancel’. a 

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placed upon them form an overarching roof like a ciborium. Above the roof itself there is also a gilded cross and above the cross a dove, similarly gilded. Between each pair of colonnettes in the circle above the arches, that is to say within each arch, there hangs a single lamp; similarly, pairs of lamps also hang between the lower columns all the way around. Around those lower arches two verses are written on each arch, which in some cases we were quite unable to read because of the decay of the colours. However, we were able to make out six verses in three of the arches with reasonable clarity: venit in hunc loculum qui condidit antea seclum. eius adis tumulum: cito fac ut sis michi templum.a cernere gratum quem cupit agnum concio patrum effrata natum, golgata passum, petra sepultum.b hic prothoplastum vexit ad astrum, demonis astum vicit et ipsum surgere lapsum dans ait: assum.c Around the ironwork partition set up at the end, as we have said, over which are placed the screens, there extends all around a line containing these verses: mors hic deletur et nobis vita medetur. hostia grata datur, cadit hostis, culpa lavatur. celum letatur, flent tartara, lex renovatur ista docent, christe, quam sanctus sit locus iste.d [6] For the rest, the floors of the church are paved most splendidly with Parian and variegated marble. The church itself is supported ‘He came into this tomb Who formerly made the world. / You who approach His tomb, act quickly that you may be a temple to Me.’ Cfr. 2 Cor 6.16. b  ‘It is pleasing to behold the Lamb, for whom the council of Pariarchs longed. / Born in Ephrathah, He suffered at Golgotha, and was buried in a rock’ (Gen. 35.19, 48.7; Mic 5.2). Ephrathah, or Ephrath, is another name for Bethlehem. c  ‘He bore the first man to heaven. He overcame the cunning of the Devil, and allowing that fallen man to rise, said, “I am here”’. d  ‘Here death is destroyed and life is restored to us. / An acceptable sacrifice is given, the enemy falls, and sin is washed away. / Heaven rejoices, the infernal regions shed tears, and the law is renewed. / These things teach us, O Christ, how holy is this place.’ a 

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below by eight rectangular columns, which are called ‘pillars’ (pilaria), and by sixteen rounded monolithic columns; and above, since it is vaulted below and above like the church in Aachen,a it is carried similarly on eight pillars and sixteen columns. The lower cymatium,b which runs in a circle around the whole church, is entirely inscribed with Greek letters. The wall-space lying between the middle and upper cymatia glitters with mosaic work of incomparable beauty. There in front of the choir, that is to say above the sanctuary arch, in the same work but more ancient, the Boy Jesus, glowing with a youthful and pleasing face, may be seen depicted down to the navel. To the left is His Mother and to the right the Archangel Gabriel, pronouncing that well-known salutation: ‘Hail Mary full of grace, the Lord is with you. Blessed are you among women, and blessed is the fruit of your womb’ (Lk 1.28, 42). This salutation is written in both Latin and Greek around the Lord Christ Himself. Further on, on the right-handc side, the twelve Apostles are also depicted in a row in the same mosaic work, each one holding in his hands the blessed giftsd corresponding to the mysteries of Christ. In the centre of them, moreover, the emperor Constantine stands robed in regal magnificence in a shallow niche set into the wall, since with his mother Helena he was the founder of the church itself. After the Apostles, St Michael the Archangel also shines out, wonderfully embellished. There follows on the lefte side a row of twelve prophets, who all respectfully speak to the handsome Boy himself, having their faces turned towards Him while offering in their hands the prophecies that He once inspired in them. In their midst, directly opposite her Son, stands St Helena the queen, magnificently adorned. Above this, there rests on Charlemagne’s Palatine chapel in Aachen (see Conant, Carolingian and Romanesque, p. 46–51). A similar comparison is made in an anonymous late eleventh-century description of Jerusalem from the library of the Benedictine abbey of St Peter and St Paul at Abdinghof in Paderborn (Pringle, ‘Itineraria III,’ p. 21, 39; Wilkinson et al., Jerusalem Pilgrimage, p. 7, 118). b  The vertical face constituting the upper part of a classical cornice or entablature. c  North. d  eulogia: the consecrated bread and wine, cfr. 1 Cor 10.16. e  South. a 

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the wall itself a lead roof supported on a ribbed ceiling of cypress wood and having at the top a large round hole, through which light enters from above and illuminates the whole church, for it has no other windows at all.a [7] In addition, a sanctuary or holy of holies, built later by the Franks in wonderful workmanship, is joined to the body of this church. They celebrate the divine office in it day and night at all the canonical hours, always following the office of the Blessed Mary. Half of the oblations of the Lord’s Sepulchre are assigned to their support, the other half devoted to the uses of the patriarch. The principal altar is dedicated to the name and honour of Our Lord and Saviour and behind it is set the patriarch’s chair. Above the chair a very large and venerable icon of Our Lady, as well as an icon of St John the Baptist and a third icon of her bridesman, St Gabriel,b hang from the arches of the sanctuary. In the very ceiling of the sanctuary,c Our Lord Jesus Christ Himself, carrying the cross in His left hand and leading Adam with His right, looks commandingly towards heaven and with a mighty step, His left foot raised and His right still planted on the ground, enters into the heavens, while these people stand around, that is to say His Mother, Blessed John the Baptist and all the Apostles. Below His feet a band extending around the hemicycle from wall to walld contains this inscription: crucifixum in carne laudate et sepultum propter vos glorificate resurgentemque a morte adorate.e

Until 1808, when it burnt down, the timber ‘dome’ of the rotunda had the form of a truncated cone with a hole left open at the top. See Pringle, Churches, 3, p. 37, fig. 4. b  The angel Gabriel is also described as the Virgin May’s ‘bridesman’ (paranymphus) in a poem attributed to the sixth-century poet Venantius Fortunatus (Carm., 1 (In laudem s. Mariae), MGH, AA, 4, p. 379, line 325). c  The semi-dome of the apse. d  Around the base of the semi-dome. e  From the liturgy for Easter Sunday: ‘Praise Him crucified in the flesh, and Glorify Him buried for us, and Worship Him rising from the dead’ (Hesbert, Corpus, 3, p. 115, no. 1955; 209, no. 2717). a 

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Next, this inscription is contained in an upper band around the same hemicycle:a ascendens christus in altum captivam duxit captivitatem, dedit dona hominibus.b

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Around the middle of the same choir there is a small, open but venerable altar, in whose pavement is incised a small cross enclosed in a circle, indicating that Joseph and Nicodemus laid there the Lord’s body taken down from the cross in order to wash it. In front of the entrance to the choir itself there is an altar of no mean size, which is intended exclusively for the services of the Syrians. Thus, when the Latins have finished their daily divine offices, the Syrians are accustomed to sing sacred hymns, either there in front of the choir or in one of the apses of the church; they also have some other small altars in the church itself, which are suited and dedicated to the customs of none but themselves. These are the confessions or sects that perform divine service in the Jerusalem church: Latins, Syrians, Armenians, Greeks, Jacobites, and Nubians. All of these differ from one another as much in language as in their holy offices, the Jacobites using trumpets on their feast days in the manner of the Jews. [8] It is the custom in the church of the Holy Sepulchre on the Holy Saturday of Easter at sunrise, both in the church itself and in all the other churches established throughout the city, to extinguish material light and wait for the coming of the light from heaven. In order to receive this light, one of the seven silver lamps that hang there before the Sepulchre itself in prepared. Then the clergy and people, assembled in high and anxious expectation, wait until God should stretch out His hand from on high (Ps 144.7), chanting frequently in a loud voice and not without tears, ‘God help us’ and ‘Holy Sepulchre,’c along with other additional prayers. In the meantime, the patriarch and the other bishops, Around the arch of the semi-dome. Ascension Day: ‘Christ ascending into heaven has made captivity a captive, and given gifts to mankind’ (Hesbert, Corpus, 3, p. 58, no. 1487). c  Deus adiuvet and Sanctum Sepulchrum, chants associated with the capture of Jerusalem in 1099 (Fulcher, 1.27.10, ed. Hagenmeyer, p. 299). a 

b 

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who have come together to receive the Holy Fire, as well as the other clergy, with the cross in which a large piece of the Wood of the Lord is set as well as other relics, are accustomed to visit the Sepulchre frequently in order to pray there while also looking to see if God has yet sent down the grace of His light to the vessel prepared for it. For indeed the fire is accustomed to show itself at fixed times and places, for sometimes its habit is to come around the first hour, sometimes around the third, sixth or ninth hour, or even at the time of compline. Sometimes it comes to the Sepulchre itself, sometimes to the Temple of the Lord and occasionally to St John. On that very day when we humble folk were waiting with the other pilgrims for the Holy Fire itself, immediately after the ninth hour the Sacred Flame appeared. Amid the crashing sound of church bells, the obligation to perform the office of the mass was soon being discharged throughout the whole city, baptisms and other offices having already been completed. As soon as the Holy Fire comes, it is customary for it to be displayed at the Temple of the Lord before anyone apart from the patriarch has lit his candle.a [9] Roughly to the west, on the way out of the church itself that goes up more than thirty steps from the church to the street,b in front of the exit itself there is a chapel in honour of St Mary, which is in the charge of the Armenians. On the left side of the church, towards the north, there also stands a chapel in honour of the Holy Cross, where a large piece of that venerable Wood itself is held, encased in gold and silver; this chapel remains in the care of the Syrians. Behind this, adjoining this chapel on the same side to the east, there is a chapel of utmost veneration, in which a venerable altar is dedicated in honour of the Holy Cross and a larger piece of the same blessed Wood, encased with great reverence in gold, The ceremony of the Holy Fire, first recorded in Jerusalem by Bernard the Monk on Easter Saturday 868, became a noted feature of the Easter celebrations under Latin rule and continues to this day under the auspices of the Greek Orthodox Patriarch, despite Gregory IX’s imposition of a ban on Latin participation in 1238. For a historical survey, see Kedar, ‘Miracle du Feu sacré’. b  The northern exit led west through the patriarchal palace to the Street of the Patriarch (today Christian Quarter Street). a 

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silver and precious stones in such a way that it can be clearly seen, is kept there in a beautiful casket.a Furthermore, when the need arises, the Christians are accustomed to carry that saving Wood in battle against the pagans. This chapel is also wonderfully adorned with mosaic work. This Cross was carried off by Chosroes, king of the Persians, but was restored to the Christians by Heraclius, emperor of the Romans, after waging war against him.b Near that chapel some twenty paces to the east one also enters a dark chapel, where an equally venerable altar stands, below ‹which› a small cross can be made out incised in the pavement.c In that place Our Lord Jesus Christ is said to have been confined when, after being taken from the judgement of Pilate to the place of His Passion, He waited for His face to be veiled and for the cross to be erected on Calvary for Him to be hung upon. After this chapel, there is also an altar in honour of St Nicolas and after that the cloister door by which one enters the canons’ cloister, which is set out around the sanctuary. After going around the cloister, there appears to those re-entering the church, on the other side above the cloister door itself, a representation of the Crucified One, shown in such a way as to arouse a strong feeling of remorse in all onlookers. Around it these verses are written: aspice qui transis, quia tu michi causa doloris: pro te passus ita, pro me tu noxia vita.d

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[10] From here one descends more than thirty steps to the east to the venerable chapel of Blessed Queen Helena, outside the church, where there is there a venerable altar in her honour. From here on the right-hand side one descends again by fifteen steps or a little more into an underground cavern, where in the right-hand corner This chapel was in the hands of the Latins. The relic of the Cross was removed by the Sasanian king Chosroes (Khosrow II, 590–628) in 614 and triumphantly returned by Heraclius on 21 March 630 (Rabanus, Homiliae, 70, PL, 110, col. 133–34; Kaegi, Heraclius, p. 205–10). c  The literal reading, ‘below whose pavement (sub cuius pavimento) a small incised cross may be distinguished,’ appears to be an error, perhaps for sub eo (or quo) in pavimento (cfr. line 354) or in cuius pavimento (cfr. line 275). d  ‘Look on me, you who pass by, because you are the cause of My sorrow. / For your sake I suffered thus: while for My sake you live a sinful life.’ a 

b 

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of the cave itself an open altar is to be seen and below it a cross incised in the pavement, where it is said that the queen herself discovered the Lord’s Cross. There is there an altar in honour of St James. That chapel has no window, other than a large opening above.a [11] In another part of the church, that is to say on the right behind the choir, there is a fine altar in which stands a large part of the column at which the Lord was bound and flogged. To the south of that, before the door of the church itself, five tombs are to be seen.b One of them, fashioned in costly work of Parian marble and situated next to the choir, is that of the brother of the king of the people of Jerusalem, named Baldwin.c The second is that of King Baldwin,d the brother of Duke Godfrey, on which this epitaph is written: hic est balduwinus, alter iudas machabeus, spes patrie, decus ecclesie, virtus utriusque, quem formidabant, cui dona tributa ferebant cedare et egyptus, dan ac homicida damascus. prochdolor, in modico clauditur hoc tumulo.f After that, the third tomb is that of his brother, Duke Godfrey, who with sword and wisdom recovered the city of Jerusalem itself, which had been seized by the Saracens and Turks, and returned it a  St Helena’s chapel was below ground and lit by a cupola forming the centrepiece to the canons’ cloister (Pringle, Churches, 3, p. 44–46, fig. 6–7, pl. ix–x, xxxv–xxxvi). b  On the royal tombs in the church of the Holy Sepulchre, see Pringle, Churches, 3, p. 64–65. c  Baldwin III (1143–1163), the brother of the reigning king, Amalric (1163–1174). d  Baldwin I (1100–1118). e  In Old Testament times the descendants of Ishmael’s son Kedar were identified as a semi-nomadic tribe, occupying an area neighbouring the Nabataeans on the northern fringes of Arabia (Gen 25.13; 1 Chron 1.29; Ps 120.5, Song 1.5; Is 21.16–17, 42.11, 60.7; Jer 2.10, 49.28; Ez 27.21; Pliny, Nat. Hist., 5.12.65, LCL, 2, p. 268–69 (Cedrei); Abel, Géog., 1, p. 292, 296). f  ‘Here is Baldwin, a second Judas Maccabeus, hope of his country, ornament of the church and strength of each, whom Kedar and Egypt, Dan and murderous Damascus feared and to whom they bore tribute. For pity’s sake! (proh dolor!) he is enclosed within this modest tomb.’

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to the Christians, restored to his seat the patriarch ejected by the pagans, instituted clergy in this very church and established incomes for them, so that they might be valiant in fighting for God.a The fourth is the tomb of the father of the king, that is to say the father of Amalric.b The fifth is that of the father of the abbess of St Lazarus.c Roughly to the south, there also opens a door through which one enters a chapel set below the bell-tower and from that one passes into another chapel fully deserving of reverence, dedicated in honour of blessed John the Baptist, in which there also exists the baptistery, and from that one reaches a third chapel behind it. From the first chapel is a way up to the street by forty steps or more.d [12] It now remains for us to speak about Mount Calvary, which shines in that church in the same way as the eye in the head (Eccles  2.14) and from which through the death of the Son of God and the outpouring of His blood will come forth to us light and life eternal. In front of the entrance or door of the church, which is covered with solid bronze and is also notable for being double, one climbs some fifteen steps to an antechamber, which is small but enclosed by screens and decorated with pictures. There above the entrance stand the guardians, who observe the doors and allow as many pilgrims as they want to enter, in case by accident it should happen that the great pressure that often occurs there should result in any crushing or danger to life. From that antechamber by another door one also mounts three steps into a chapel, which surpasses all places under the sun in deserving veneration and reverence and is kept standing by four vaults of great strength. Its floors are paved in a singular fashion with all kinds of Godfrey of Bouillon, who ruled Jerusalem uncrowned (1099–1100). Fulk of Anjou (1131–1143), the father of Baldwin III (1143–1163) and of the reigning king, Amalric (1163–1174). c  Baldwin II (1118–1131), the father of Ivette, who became abbess of the Benedictine abbey of St  Lazarus in Bethany by 1144 and died sometime before 1178 (Wm. of Tyre, 15.26, CCCM, 63a, p. 709–10; Kohler, Chartes, p. 41–42, no. 41; p. 43–44, no. 43; Jordan, ‘Iveta of Jerusalem’, p. 80; Pringle, Churches, 1, p. 123). d  This passage led up to the Street of the Patriarch, today’s Christian Quarter Street, running north–south on the west side of the Holy Sepulchre. a 

b 

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marble and its vault or ceiling is nobly adorned with mosaic work – in which are depicted the prophets David, Solomon, Isaiah and some others, holding in their hands texts relating to Christ’s Passion – such that none other under heaven could equal it, if only it could be seen clearly, for the place is rather dark on account of the buildings that stand around it. The place where the Cross itself stood, however, on which the Saviour suffered death, is raised to the east by a high step and is paved on the left-hand side with the finest Parian marble. A deep hole is shown, just wide enough for one to insert one’s head, in which it is understood that the Cross itself was fixed and into which pilgrims are accustomed to press their heads and faces out of love and devotion for the Crucified. To the right, where it rises to its highest point, Mount Calvary displays in its floor a long, wide and very deep fissure from the rending that it sustained at Christ’s death (Mt 28.51), which, moreover, gaping forwards from that terrible hole, shows that the blood that flowed from the side of Christ hanging on the Cross (Jn 19.34) ran all the way down to the ground. On its highest point pilgrims are accustomed to place crosses, which they have brought with them from their own lands; we saw a great many of these, all of which the guardians of Calvary are accustomed to burn in the flames on Easter Saturday. There is a venerable altar on it and on Good Friday the whole office for the day is celebrated there by the patriarch and clergy. On the wall to the left of the altar is depicted an exceedingly beautiful image of the Crucified Himself, with Longinus standing to the right piercing His side with a lance and to the left Stephaton offering Him vinegar with a sponge.a Also standing to the left is His Mother, and to the right John.b All around this extend two large bands filled throughout with Greek lettering. To the right of the same altar Nicodemus and Joseph The soldier who pierced the dead Christ’s side with a spear (Mt 27.49; Jn 19.34) is first named Longinus in the apocryphal Gospel of Nicodemus (16.7, ANT, p. 113; NTA, 1, p. 520). The other, who offered him vinegar from a sponge (Mt 27.48; Mk 16.36; Lk 23.36; Jn 19.29), was being referred to as Stephaton by the end of the tenth century (Jordan, ‘Stephaton’; idem, ‘Last Tormentor’, p. 28). b  The same mosaic was also described around 1346–1350 by Fra Niccolò da Poggibonsi (Libro d’Oltramare, p. 22). a 

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also take Christ, already dead, down from the Cross, where there is also this inscription: descensio domini nostri iesu de cruce.a From here one descends fifteen steps into the church and comes to the chapel, venerable indeed but dark, that is called Golgotha. Behind it there is a deep recess, which allows people to see the end of the cleft that came down to that place from Calvary. It is said that in that place the blood of Christ, which had run there through the cleft, came to a stop. Moreover, above the arch enclosing Golgotha itself, that is, on the side of Calvary that stands facing west, there is to be seen a panel painted on the wall in which these verses may be seen written in golden letters: est locus iste sacer sacratus sanguine christi: per nostrum sacrare sacro nichil addimus isti. sed domus huic sacro circum superedificata est quintadecima quintilis luce sacrata cum reliquis patribus a fulcherio patriarcha.b * * *c 157

On 21 November at the age of three, the Blessed Virgin Mary is said to have been presented in the Lord’s Temple, where these verses are seen to be written: virginis septem virgo comitata puellis servitura deo fuit hic oblata triennis.

‘The descent of Our Lord Jesus Christ from the Cross.’ = JW, ch. 19, p. 172: ‘This place is holy, consecrated by the blood of Christ. / By our consecration we add nothing to this sanctuary. / But the house built over and around this holy place / was consecrated on 15 July / by Patriarch Fulcher with the other fathers.’ Quaresmi, who recorded eleven lines of this text in the early seventeenth century, noted that it occupied a position just below the upper cornice on the east side of the south transept (Elucidatio, 2, p. 366; cfr. Pringle, Churches 3, p. 68). c  The following section of text is evidently out of place and should relate to the Lord’s Temple (see below). a 

b 

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pascitur angelico virgo ministerio.a *** Before the entrance to the church, between the two doors, the Lord Christ stands, His appearance inspiring awe as if He is in the act of rising from the dead, while at His feet Mary Magdalene lies prostrate, but not touching His feet. The Lord extends a scroll to her containing these verses: quid, mulier, ploras? iamiam quem queris adoras. me dignum recoli iam vivum tangere noli.b [13] Leaving the church on the south side, we come to a kind of quadrangular praetoriumc built of squared stones, on the left side of which, on the outside next to Golgotha, is a chapel in honour of the Three Marys, which is held by the Latins. Beyond that to the south there also stands another chapel, over which the Armenians have charge, and beyond that again there is a small chapel. At the exit from this court to the left there is a vaulted street, crammed with things for sale, and the market itself also continues directly in front of one. Before it stand six columns supporting arches and immediately south of it is seen the church and hospital of Blessed John the Baptist.d If he were not able to take it all in with his own eyes, no-one would be able to tell another with confidence and in simple words with how many buildings the hospital is distinguished, what abundance of dwellings, beds and other things necessary for the use of the poor, infirm and weak ‘Here the Virgin, accompanied by seven virgin girls, / was offered as a servant to God at the age of three. / The Virgin is fed with the food of angels.’. b  ‘Woman, why do you weep? You are now already speaking to Him whom you seek. / I am now alive and worthy of devotion, but do not touch Me’ (cfr. Jn 20.17). See also JW, Epigraphic Appendix (a), p. 190. c  The parvis in front of the south façade of the church, which, enclosed on three sides and with an open arcade on the south, might have brought to mind the courtyard of the palace of a Roman governor or perhaps a bishop. d  On the Hospitallers’ church and buildings, see Pringle, Churches, 3, p. 192– 207; idem, ‘Jerusalem Hospital’; Humbert, ‘Church of St  John’; Berkovich, Reem, ‘Crusader Hospital’. a 

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it displays, how richly it spends its wealth in restoring the poor to health, and how solicitous it is in sustaining the needy. While we could in no way determine, when passing through the palace, the number of people lying there at any one time, we saw that the number of beds exceeded a thousand; indeed, there is no-one, not even among strong kings or tyrants, who could support as many as that house does from day to day. And no wonder, for apart from what possessions they have in other lands, whose number cannot easily be known, both they and the Templars have subjugated to themselves almost all the cities and towns formerly pertaining to Judaea and destroyed by Vespasian and Titus, along with all the fields and vineyards, stationing soldiers throughout the whole region and fortifying castles strongly against the pagans.a After this, to the east there follows immediately the church of Blessed Mary, in which nuns established under an abbess celebrate the divine offices daily.b This place is said to have been dedicated to Blessed Mary for the reason that, while Our Saviour was being cruelly led to His Passion, she is said to have been enclosed at His command in an upper room that was then standing there. There then follows immediately another church, placed to the east, which is similarly dedicated to Our Lady, because, rendered insensible by the greatness of her sorrow while Our Lord was being exposed to the torment of the Cross for our salvation, she was borne there by supporting hands into an underground cave, where in atonement for her grief she continued to pull out the hairs of her head, which are preserved in a glass flask in the same church to this day. There is also in the same church the head of St Philip the Apostle, richly adorned with gold, the arm of St Simon the Apostle and the arm of St Cyprian the bishop.c Monks

On the Hospitallers’ castles and other possessions in the Holy Land, see Riley-Smith, Knights of St John; idem, Knights Hospitaller; Nicholson, Knights Hospitaller, p. 1–42; Boas, Military Orders; Pringle, ‘Hospitaller Castles’. b  The Benedictine abbey of St  Mary the Great: see Pringle, Churches, 3, p. 253–61; idem, ‘Abbey Church of St Mary the Great’. c  Bishop of Carthage, martyred in ad 258. a 

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serve God there in the same church under a rule and the authority of an abbot.a [14] From here to the south one comes to the Lord’s Templeb itself by way of an alley, which bends back somewhat through the Beautiful Gatec of the Temple (Acts 3.2), passing almost through the middle of the city. There one ascends from the lower court to the upper by twenty-two steps and from the upper court one enters the Temple. Before the steps themselves in the lower court, twenty-five steps or more lead down into a large pool, from which, so it is asserted, a channel runs underground as far as the church of the Holy Sepulchre, to the extent that it is also claimed that on Holy Saturday the Holy Flame, lit from heaven, is brought through the same passage to the Lord’s Temple. In that very pool, moreover, the sacrificial animals that were due to be offered in the Lord’s Temple were washed according to the mandate of the law.d The outer court is double or more than double the size of the inner court and, like the inner court, its pavements are laid with large wide stones. Two sides of the outer court still remain, while the other two have been given over to the use of the canons and the Templars, who have established buildings and gardens on them. From the west side there are two flights of steps leading up to the upper court, and the same on the south. Above the steps before which we have said that the pool was sited, however, four columns stand supporting arches.e In that place there also lies the tomb of a certain rich man, fittingly carved in alabasThe Benedictine abbey of St Mary Latin: see Pringle, Churches, 3, p. 236– 53; Vieweger, Gibson, Muristan. b  The Dome of the Rock (Qubbat al-Sakhra), which after 1099 became a church dedicated to the Virgin Mary, served by Augustinian canons: see Pringle, Churches, 3, p. 397–417. c  Bāb al-Silsila. d  This pool was probably the cistern known as Biʾr Sabīl Qāʾit Bāy, formed by blocking up the Temple gate known as ‘Warren’s Gate’ (see Gibson, Jacobson, Below the Temple Mount, p. 80–83; Burgoyne, ‘Gates of the Ḥaram’, 116–18; Pringle, Churches, 3, p. 406). e  In his descriptions of the arcades to the upper platform, Theoderic’s numbers appear to refer to the arches rather than the columns. The principal western arcade (qanāṭir), with four arches, is dated 340 h/ad 951–52 (Burgoyne, Architecture, no. 6). a 

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ter and enclosed with iron grills. Above the southern steps, four columns supporting arches also stand on the right and three on the left.a On the east, there are two flights of fifteen steps,b by which one goes up into the Temple from the Golden Gate, about which the psalmist composed fifteen psalms (Ps 120–34 [Vulg. 119–33]), and above them stand five columns.c Also on the south side above the two corners of the inner court stand two small buildings, one of which, placed to the west, is said to have been the School of Blessed Mary.d Between the Temple and two sides of the outer court, that is the east and south, a large stone is also placed like an altar; this, according to a tradition held by some people, is the mouth of the pools existing there, but according to the opinion of others it indicates the place where Zechariah, son of Barachiah, was killed (Mt 23.35; Lk 11.51).e On the northern side, however, are the cloister and domestic buildings of the canons. Round about the Temple itself, there exist large pools beneath the pavement. Between the Golden Gate and the fifteen steps there also exists a large pool which is old and collapsed, in which in antiquity the animals to be offered for sacrifice were washed. a  That is, ‘right’ and ‘left’ as seen from the upper court. Here the western arcade, Maqām al-Nabī, of four arches, is probably tenth century in date, while the eastern one, Maqām al-Ghūrī, of three arches, has building inscriptions of 411 h/ ad 1020–1021 and 608 h/ad 1211 (Burgoyne, Architecture, no. 4 and 7; Hawari, Ayyubid Jerusalem, p. 131–33). b  Literally: ‘fifteen double (flights of) steps,’ evidently a lower and an upper flight, as there is only one to the upper platform. c  This arcade, also apparently Fatimid in origin, consists of five arches (Burgoyne, Architecture, no. 5). d  The building that now stands at the sw corner of the inner court, al-Madrasa al-Naḥawiyya (Grammar School), was constructed as a school of Arabic by the Ayyubid sultan al-Muʿaẓẓam ʿĪsā in 604 h/ad 1211/12. It originally comprised two domed chambers linked by an open portico (riwāq), built over a vaulted basement. Although it incorporates Crusader spolia, including sculpture, it is uncertain how much of the present structure may also be Frankish in origin. See Burgoyne, ‘Smaller Domes’, p. 164–75; Hawari, Ayyubid Jerusalem, p. 112–26; idem, ‘Ayyubid Monuments’, p. 221–25. e  The Old Testament, however, records that the Zechariah who was stoned to death in the Temple court was the son of Jehoiada (2 Chron 24.21), while Zechariah son of Berechiah was Zechariah the Prophet (Zech 1.1 and 7).

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[15] The lower part of the Temple itself represents an octagon, which is embellished with the finest marble from the lower to the middle register and is decorated most fittingly with mosaics from the middle register to the upper band, on which the roof sits. The band itself, which runs in a circle around the whole outside of the Temple, bears this inscription, which beginning from the front, that is to say from the western entrance, and proceeding according to the circuit of the sun, is to be read like this: In front: pax eterna ab eterno patre sit huic domui.a On the second face: templum domini sanctum est, dei cultura est, dei sanctificatio est.b On the third face: hec est domus domini firmiter edificata.c On the fourth face: in domo domini omnes dicent gloriam.d On the fifth: benedicta gloria domini de loco sancto suo.e On the sixth:

= JW, ch. 5, p. 139: ‘Eternal peace be to this house from the Eternal Father’ (Hesbert, Corpus, 3, p. 398, no. 4252). b  = JW, ch. 5, p. 139: ‘The Temple of the Lord is holy; it is in God’s care and is God’s building’ (Hesbert, Corpus, 3, p. 504, no. 5128). c  From the office for dedicating a church: ‘This is the house of the Lord, firmly built’ (Hesbert, Corpus, 3, p. 244, no. 2998). d  = JW, ch.  5, p.  139: ‘In the house of the Lord, all will declare your glory’ (cfr. Ps 29.9 [Vulg. 28.9]). e  = JW, ch.  5, p.  139: ‘Blessed be the glory of the Lord from His holy place’ (Hesbert, Corpus, 3, p. 86, no. 1706). a 

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beati qui habitant in domo tua, domine.a On the seventh: vere dominus est in loco isto et ego nesciebam.b On the eighth: bene fundata est domus domini supra firmam petram.c In addition, towards the east beside the church of St Jamesd a column is depicted in mosaic, above which this caption is written: columpna romana.

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The upper wall, however, is set out as a narrower drum, supported internally by arches. This carries a lead roof and has standing at the very top a large ball and above that a gilded cross. The Temple is entered and exited through four doors, each door facing one of the four quarters of the world. The church itselfe is sustained by eight rectangular piersf and sixteen columns and its walls and ceiling are splendidly decorated with mosaics.g The periphery of the choir has four piers or pillarsh and eight columns, which support the interior wall with its dome reaching on high. Above the arches of the choir themselves a band is extended in a circle all around, containing this inscription in the following order:

= JW, ch. 5, p. 139: ‘Blessed are they who live in your house, O Lord’ (Hesbert, Corpus, 3, p. 71, no. 1590; cfr. Ps 84.4 [Vulg. 83.5]). b  = JW, ch. 5, p. 139: ‘Truly the Lord is in that place and I did not know it’ (Gen 28.16). c  = JW, ch. 5, p. 139: ‘The house of the Lord is well founded on a firm rock’ (Hesbert, Corpus, 3, p. 83, no. 1680). d  Qubbat al-Silsila: see note below. e  i.e. the ‘nave’ or ambulatory around the central ‘choir’. f  Theoderic uses the word fornix (pl. fornices), which actually means an ‘arch’ or ‘vault’. g  The ceiling, however, was of timber as today and would presumably have been painted. h  Again, Theoderic misapplies the word fornices for ‘piers’, but here explains it as pilaria. a 

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domus mea domus orationis vocabitur, dicit dominus.a in ea omnis qui petit accipit et qui querit invenit et pulsanti aperietur:b petite et accipietis, querite et invenietis.c An upper circle drawn similarly around contains this inscription: audi, domine, ymnum et orationem, quam servus tuus orat coram te, domine, ut sint oculi tui aperti et aures tue intente super domum istam die ac nocte.d respice, domine, de sanctuario tuo et de excelso celorum habitaculo.e *f At the entrance to the choir is an altar dedicated to St  Nicolas enclosed by an iron screen, which has at the top a frieze containing this inscription: In front: From the office for dedicating a church: ‘My house shall be called a house of prayer, says the Lord’ (Hesbert, Corpus, 3, p. 174, no. 2428; Is 56.7; Mt 21.13; Mk 11.17; cfr. JW, ch. 5, p. 137). b  Fifth and sixth Sundays after Easter: ‘In it everyone who asks receives, and he who seeks finds, and to him who knocks it shall be opened’ (Hesbert, Corpus, 3, p. 385, no. 4151; Mt 7.8; Lk 11.10). c  Fifth Sunday after Easter: ‘Ask and you shall receive; seek and you shall find’ (Hesbert, Corpus, 3, p. 401, nos 4279–80; cfr. Jn 16.24; Mt 7.7; Lk 11.9). d  ‘Hear, O Lord, the hymn and prayer that your servant prays to you in your presence, O Lord, that your eyes may be opened and your ears bent over that house day and night’ (= JW, ch. 5, p. 139: 1 Kings 8.28–29; cfr. Hesbert, Corpus, 2, p. 459, no. 97 (2); p. 586, no. 114 (5), p. 649, no. 120 (4); p. 728, no. 129). e  From the office for dedicating a church: ‘Look down, O  Lord, from your sanctuary and from your holy habitation in the heavens’ (Deut 26.15; cfr.  Hesbert, Corpus, 3, p. 442, no. 4621). f  The text of an inscription that was evidently misplaced in the manuscripts above at ch. 12, p. 210–11 (lines 443–47), should probably be reinserted into the text somewhere around this point: ‘On 21 November at the age of three, the Blessed Virgin Mary is said to have been presented in the Lord’s Temple, where these verses are seen to be written: “Here the Virgin, accompanied by seven virgin girls, / was offered as a servant to God at the age of three. / The Virgin is fed with the food of angels.”’ a 

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anno millesimo centesimo primo, indictione viiiia, epacta xviiia.a And on the left side: ab antiochia capta anni lxiiii, iherusalem lxiii.b And on the right side: tripolis lxii, beritus lxi, ascalonia xviii anni.c 162

To the east, at the side of the choir there is a place enclosed by an iron screen with gates and worthy of all veneration, in which Our Lord Jesus Christ, brought by His parents to the Temple with an offering on the fortieth day of His birth, was presented and at the entrance to the Temple itself the old man Simeon took Him in his arms and carried Him to the place of the presentation (Lk 2.25– 35). Before that place these verses are written: hic fuit oblatus rex regum virgine natus quo loco ornatur, quo sanctus iure vocatur.d Beside the same place, scarcely a cubit from it, is placed that stone on which the patriarch Jacob once rested his head, above which while asleep he saw a ladder going up to heaven, on which he saw angels descending and ascending and said, ‘Truly God is in the place and I did not know it’ (Gen 28.16). Before that place are these verses: corpore sopitus sed mente iacob vigil intus. a  ‘In the year 1101, in the ninth indiction and eighteenth epact.’ This corresponds to the first year of the reign of Baldwin  I, although the manuscript has the ‘fourth indiction’ and ‘eleventh epact’ (cfr.  Huygens, Pereginationes Tres, p. 26–27). b  ‘From Antioch being captured sixty-four years, Jerusalem sixty-three.’ This gives the date 1162 (cfr. Huygens, Pereginationes Tres, p. 26). c  ‘Tripoli sixty-two, Beirut sixty-one, Ascalon eighteen.’ This produces a date of 1171, though the manuscript gives the erroneous figure ‘eleven’ for Ascalon (cfr. Huygens, Pereginationes Tres, p. 26). d  = JW, ch. 5, p. 134–35: ‘Here was presented the King of kings, born of the Virgin, / Whence this place is adorned and by right is called holy’ (cfr. Inn. VII, 3.4, ed. Pringle, p. 58–59).

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hic vidit scalam, titulum direxit ad aram.a [16] From here one enters by way of the eastern doorb the chapel of St James the Apostle, the Lord’s brother, in the place where he was thrown from the pinnacle of the Temple and killed by the impious Jews, his brain broken in pieces by a fuller’s club. At first he was buried in the valley of Jehoshaphat next to the Temple, but afterwards he was honourably carried back by the faithful to this same place, as was fitting for him, and committed to burial. Above his tomb is written this epitaph: dic, lapis et fossa: cuius sunt que tegis ossa? sunt iacobi iusti, iacet hic sub tegmine busti.c The little church itself is rounded, broader below and narrower above, and is supported on eight columns and excellently decorated with paintings.d Returning from the church through the same door, behind the opening itself and to the left there is a certain rectangular area, five foot square, in which the Lord was standing when He was asked where He was. He replied that He was in Jerusalem, which is said to be situated in the middle of the earth (Ezek 5.5; Ps 74.12), and this place is therefore called ‘Jerusalem.’ Also behind the same door, opposite the place mentioned, that is to say towards the north, there is another place containing those waters that the prophet Ezekiel saw ‹isssuing› from the right side of the Temple (Ezek = Inn. VII, 3.4, ed. Pringle, p. 58–59 (cfr. JW, ch. 5, p. 135): ‘Bodily lulled to sleep but internally mentally awake, here Jacob saw a ladder and arranged a pillar for an altar.’ Earlier versions of Inn. VII have: ‘… arranged a pillar and an altar.’ Cfr. Gen 28.18: tulit lapidem ... et erexit in titulum. b  i.e. the eastern door of the Temple. c  ‘Tell, stone and grave: Whose bones do you cover? / They are James the Just’s, who lies here beneath the grave’s covering.’ d  Qubbat al-Silsila, a building from the Umayyad period (Rosen-Ayalon, Early Islamic Monuments, p. 25–29), that was adapted as a chapel by the Franks. Theoderic’s attempt to explain the alternative burial place for James the Less in the Kidron Valley contrasts with JW’s account (ch. 5, p. 136; ch. 11.1, p. 157–58), possibly reflecting the competing claims of the canons of the Temple and the Benedictines of St Mary in Jehoshaphat, who respectively controlled the two sites (on which see Pringle, Churches, 3, p. 182–89). a 

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47.1–2). Re-entering the larger church, to the south beside the choir, or rather below the choir itself, there opens a door through which one goes into a crypt down some forty-five steps. There the scribes and Pharisees brought a women caught in adultery to the Lord Jesus, making accusations against her, and the pious Master forgave her sins and freed her from condemnation (Jn 8.3–11), following which example it is customary for pilgrims to be given indulgences there. The church itself has thirty-six windows low down and fourteen higher up, together making fifty, and it is consecrated in honour of Our Lady St Mary, to whom the main altar is also dedicated. That church is also held to have been established by Queen Helena and her son, the emperor Constantine.a Let us see, therefore, how often and by whom the Temple itself has been built and destroyed. As we read in the book of Kings, King Solomon first built the Lord’s Temple by divine command and at great expense (1 Kings 5–8). It was not rounded, as it appears now, but oblong, and remained so until the times of Zedekiah, king of Judah. He was captured by Nebuchadnezzar, king of the Babylonians, and led captive into Babylonia; with him the people of Judah and ­Benjamin were similarly transferred as prisoners into the land of the Assyrians (2 Kings 25.1–9). Soon afterwards, Nebuzaradan, his chief cook, came with an army and burnt the Temple and the city, and this was the first overthrowing of the Temple itself (2 Kings 25.8–17). After seventy years of captivity, however, the Children of Israel, led by Zerubbabel and Ezra, returned to the land of Judah, with the favour and permission of Cyrus, king of the Persians, and rebuilt the Temple in the same place, decorating it as well as they could (Ezra 1–8). In rebuilding the Temple and the city, however, it is said that they carried stones with one hand and held their swords in the other on account of constant attacks by the nations living round about (Neh 4.17). This, then, was the second buila  A more convincing date is given by a mosaic inscription, which indicates that it was constructed by the Umayyad caliph ʿAbd al-Malik in 72 h/ad 691–92 (Van Berchem, Matériaux, 2.2, p. 228–46, no. 215; cfr. Grabar, Jerusalem, p. 1–46; Raby, Johns, Bayt al-Maqdis, p.  1–103; Rosen-Ayalon, Early Islamic Monuments, p. 12–24; cfr. Pringle, Churches, 3, p. 399).

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ding of the Temple. Afterwards, as we read in the deeds of the Maccabees, the city was devastated, if not completely then for the most part, by Antiochus, king of Syria. The furnishings of the Temple were totally removed, sacrifices prohibited, the walls destroyed and both the city and the Temple reduced to a virtual wilderness (1 Macc 1.20–40). Afterwards, after Antiochus had been put to flight and his commanders expelled from Judaea with divine help, Judas Maccabeus and his brothers rebuilt and renewed it and, after the altar had been repaired, they instituted sacrifices and offerings by the deposed priests as before (1 Macc 36–51). This was the third building of the Temple, which lasted until the time of Herod, who, as Josephus mentions, threw down this Temple on his own initiative, contrary to the wishes of the Jews, and instituted another of greater and more sumptuous workmanship.a This was the fourth building of the Temple, which remained until the time of Vespasian and Titus, who conquered the entire province and overturned both the city and the Temple from their foundations; and this was the fourth overthrow of the Temple.b After these events, as was said a little earlier, what is now to be seen was built in honour of Our Lord Jesus Christ and His devoted Mother by Queen Helena and her son, the emperor Constantine; and furthermore this was the fifth building of the Temple.c [17] There follows to the south the palace of Solomon, which is oblong in shape like any church and is supported inside by columns; and indeed, having one end laid out in the round and raised up with a large rounded dome like a sanctuary, it is arranged, as we have said, in the form of a church.d This palace, with all its appurtenances, has passed into the ownership of the Knights Templar, who live and keep their stores of arms, clothing and food in it and the other houses attached to it and are ever vigilant in guarding and protecting the country. These buildings have below them Josephus, Antiq., 15.11.1–3 (380–402), LCL, 6, p. 440–51. Josephus, War, 7.1.1 (1–4), LCL, 3, p. 306–07. c  But see p. 220, note a, above. d  On this building, the former al-Aqṣā mosque, and its adaptation by the Templars, see Pringle, Churches, 3, p.  417–34; Kedar, Pringle, ‘The Lord’s Temple’. a 

b 

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stables for horses, which were built in former times by the same king next to the palace itself. Intricate in the variety of their wonderful workmanship, they are of vaulted construction, vaults and arches alternating in many different ways. We have borne witness that by our estimation they are able to hold 10,000 horses with their grooms. In short, no-one would be able to reach from one end of the building to the other, in length or in breadth, with a single arrow-shot from a crossbow.a The area above is covered with houses, chambers and buildings, all of them suitable for various uses. Above, indeed, it abounds in galleries, gardens, courts, vestibules, places of assembly and rainwater reservoirs for refilling the cisterns, while the area below is excellently supplied with baths, store-houses, granaries, wood-piles and other stocks of necessities. On the other side of the palace, that is, towards the west, the Templars have built a new house. If I were able to relate its height, length, breadth, cellars, refectories, stairs and roof, which is raised in a high ridge contrary to the custom of that country, the listener would hardly believe any of it. For they have built there a new cloister, in the same way as they have the old one on the other side; moreover, there beside the outer court they are constructing a new church of wonderful size and workmanship. How strong and wealthy the Templars are is not easy for anyone to find out, for along with the Hospitallers they have subjugated almost all the cities and towns that once enriched the whole of Judaea and were destroyed by the Romans, constructing castles everywhere and stationing soldiers in them, not counting the other countless number of possessions that they are known to have in foreign lands.b [18] The city wall encloses all their dwellings on the south and east, but on the west and north the wall made by Solomon encircles not only their dwellings but also the outer court and the Temple itself. Indeed, near the northern part of the court there has remained from the ruins of the Antonia built by Herod one a  baleari(s) arcu(s), a ballista or crossbow: cfr. Isidore, Etym., 14.6.44, PL, 82, col. 520; Nicolle, ‘Vocabulary’, p. 166–71. b  On the Templars’ possessions in the Holy Land, see Barber, New Knight­ hood; Nicholson, Knights Templar; Boas, Military Orders; Pringle, ‘Templar Castles’ [1] and [2]; idem, ‘Castles and Churches’.

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wall with a gate.a The hill itself on which the Temple is placed was called Moriah in antiquity. There King David saw the angel of the Lord standing and striking the people with an unsheathed sword, when he said to the Lord: ‘It is I who have sinned, I who have acted with iniquity. I beg You, turn Your hand on me and on my father’s house. These people, who are sheep, what have they done?’ (2 Sam 24.16–17). On that hill was the threshing floor of Araunah the Jebusite, which David bought from him in order to build the house of the Lord (2 Sam 24.18–25). From here through a postern one reaches by a narrow way between the east wall of the city and the garden of the Templars a venerable church, which is called ‘At the Bath’, or ‘At the Crib of the Lord Saviour’. Here to the east the cradle of the Lord Jesus may be discerned, respectfully placed on a high wall in front of a window. To the south is to be seen a large stone conch placed on the ground, which the Child Himself is known to have used for bathing, while on the north is shown the bed of Our Lady, on which she lay while she was suckling her Son.b One descends into this church down some fifty steps; it was also at one time the house of Simeon the Just, who lies there himself in peace.c [19] From that church, that is to say from the very corner of the city, one makes one’s way south, down the sloping side of the mountain beside the outer wall protecting the Templars’ houses and their headquarters, where also in antiquity the city itself was positioned, directly to the Pool of Siloam. It is asserted that the pool is so called because the waters of its spring habitually flow to

This was evidently the so-called Ecce Homo arch, referred to above (ch.  4, p. 198, note g. b  The ‘stone conch’, identified by Theoderic as Christ’s Bath but now identified and venerated by Muslims as Jesus’ Crib (Mahd ʿIsa), is in fact a semi-circular niche with a conch-shaped head, carved from a block of marble (1.75 × 1.2 m), which probably once formed part of a classical building. On this and the chapel, see Myres, ‘Masjid Mahd ʿIsa’; Pringle, Churches, 3, p. 310–14. c  This was the Simeon who received the Child Jesus in the Temple (Lk 2.25–35), not the high priest whose tomb is shown today in the Shaykh Jarrah district, north of the Old City. a 

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that place by hidden passages from Mount Shiloh (Sylo).a To me this seems doubtful, both because the mountain itself on which the city is sited and other mountains lie in between and because no valley runs in a straight line from Mount Shiloh to the pool and it would not be possible to hollow out so many mountains on account of the distance between them, since Mount Shiloh is two miles away from the city. Leaving this matter unresolved, therefore, let us set out for listeners those things that we know to be true. This we acknowledge as fact: That which gushes out of the ground in the manner of a spring, the stream in other words, after filling the pool itself and running down into another placed next to it, thereafter appears no more. One enters the pool itself down thirteen steps. Round about it stand piers supporting archesb and below them an ambulatory around it made of large stones, on which people are able to stand and draw the waters running below.c The other poold is quadrangular and is surrounded by a plain wall. That pool was formerly inside the city, but now it is far away from it; for almost twice as much has been lost by the city here as has been added to it around the Holy Sepulchre. [20] We must now direct the course of our narrative according to the sequence of Christ’s Passion. May He, through His grace, grant us to suffer with Him, that we may reign together with Him (2 Tim 2.12). A mile distant from Jerusalem is Bethany, where there was the house of Simon the Leper (Mt 26.6; Mk 14.3), Lazarus and a  Shilo is identified here as Nabī Ṣamuʾīl, nw of the city (see also ch. 38, p. 247 below). In fact, the water to the Upper Siloam Pool comes from the Gihon Spring in the Kidron Valley, through a tunnel excavated by King Hezekiah c. 701 bc to bring water to the earlier Lower Siloam Pool inside the city (2 Kings 20.20; 2 Chron 32.2–4; Prag, Jerusalem, p. 239–42; Bahat, Atlas, p. 25–28, 30–31, 49, 67). b  Here again Theoderic appears to confuse ‘vaults’ with ‘piers’ ( fornices arcus gestantes). c  The remains of the Upper Pool seen by Theoderic were mainly those of the fifth-century Byzantine arrangement with an associated church, destroyed in the eleventh century: see Wilkinson, Jerusalem, p. 104–08; Bahat, Atlas, p. 47–49, 55, 67, 69, 72. d  Birkat al-Ḥamrāʾ, see Fig. 2.

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his sisters Mary and Martha (Jn 11.1), in which the Lord was very frequently a guest. Bethany is located beside a valley delimiting the east side of the Mount of Olives. Thus on Palm Sunday, proceeding from Bethany our beloved Lord Jesus Christ came to Bethphage, a place midway between Bethany and the Mount of Olives, where a noble chapel has also been built in His honour, and sent two disciples to fetch an ass and a colt (Mt 21.1–7; Mk 11.1–7; Lk 19.29–35). Standing on the large stone that is clearly seen in that chapel and mounting the ass,a He hastened to Jerusalem over the Mount of Olives, where a large crowd came out to meet Him on the way down the mountain itself (Jn 12.12–13). Proceeding beyond the valley of Jehoshaphat and Kidron brook, He arrived at the Golden Gate, which is double. On His approach one door, its bolt shaken out, opened to Him of its own accord and, forcibly pulling out the ring of the other door, caused it too to open with a great noise. Because of this a chapel has been consecrated there in His honour, in which that same ring, covered in gold, is held in great veneration. The gate itself is not usually opened, except on Palm Sunday and the day of the Exaltation of the Cross, because the emperor Heraclius passed through it with a large portion of the Wood itself, which he had brought back from Persia.b Entering the Temple, however, He remained in it teaching every day until Maundy Thursday. [21] With Him I therefore desire to ascend Mount Sion and see what He did next, but first I want to be imprisoned, so that with Peter I may be taught by Christ not to deny but to pray. For in fact on the road that goes from the Temple to Mount Sion one comes to a fine chapel containing the prison – situated deep below ground, to the extent that it is entered down seventy or more steps

On the chapel and the painted mounting block inside it, see Pringle, Churches, 1, p. 157–60. b  On the Golden Gate and its medieval association with the entries into Jerusalem of both of Christ and Heraclius, see Bede (Ps.), Homiliae, 3.105, PL, 94, col.  507; Rabanus, Homiliae, 70, PL, 110, col.  133–34; Pringle, Churches, 3, p. 103–09. a 

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– in which the younger Heroda bound St Peter and from which an angel of the Lord led him out (Acts 12.5–11). At the entrance to the chapel itself, these verses are written: vestibus indutus, petre, surge, recede solutus, namque cathenarum sunt vincula rupta tuarum nunc scio re certa, cum porta michi sit aperta, o pietas christi, quoniam me salvificasti.b [22] Next, Mount Sion, standing to the south and for the most part outside the walls of the city, contains a church dedicated to Our Lady St Mary, strongly fortified with walls, towers and bastions against the attacks of the gentiles, in which regular canons serve God under a superior.c When you enter it, you will find in the middle of the left-hand aisled that venerable place, decorated on the outside with precious marble and on the inside with mosaic work, in which Our Lord Jesus Christ received the soul of His beloved Mother, Our Lady St Mary, and bore it to heaven. The structure is square below and above it supports a rounded ciborium. On the right-hand side,e however, one ascends by about thirty steps to that upper room, located at the end of the aisle, in which is seen the table on which Our Lord Himself dined with His disciples and, after the withdrawal of the traitor, gave to the disciples themselves the mystery of His body and blood (Mt 26.17–19; Mk 14.12–25; Lk 22.7–22). Over thirty feet southf of that place, in the same upper room, there is an altar in the place where the Holy Spirit came upon the Apostles (Acts 2.1–4). From here one goes Herod Agrippa I, king of Judaea (ad 41–44). = JW, ch. 22, p. 182: ‘Put on your clothes, Peter, arise and depart a free man, / For the bands of your chains are broken. / Now I know for certain, since the gate lies open to me, / O love of Christ, that you have delivered me.’ On the medieval church of St Peter in Fetters, see Pringle, Churches, 3, p. 249–53. c  Although Theoderic does not specify the status of the superior (prepositus), from 1166 onwards the prior was being referred to as abbot. On the church of St Mary of Mount Sion, see Pringle, Churches, 3, p. 261–87. d  Theoderic uses the word absis (or apsis) for either ‘apse’ or ‘aisle’, but here he is referring to the north aisle. e  In the south aisle. f  Presumably east, as the aisle itself is only c. 10 m wide. a 

b 

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down as many steps as one came up and sees in the chapel situated below the upper room itself, placed on a wall,a the stone basin in which the Saviour washed the feet of the Apostles in the same place (Jn 13.1–17). Near by, to the right of the altar, is the place where Thomas felt the side of the Lord after the Resurrection (Jn 20.24–29), which for that reason is called ‘The Finger’. From here one passes through a certain lobby around the sanctuary of the church itself and to the leftb of the sanctuary there is an altar worthy of veneration, below which there is no doubt that the body of the blessed protomartyr Stephen was buried by John, bishop of Jerusalem.c Afterwards, we read, it was translated by the Emperor Theodosius from Constantinople to Rome, having first, so it is said, been brought from Jerusalem to Constantinople by Queen Helena.d In front of the choir a certain column of precious marble is placed next to the wall, which simple people are accustomed to walk around.e [23] From here after His Supper the Lord went out beyond the Kidron brook, where there was a garden. The Kidron brook flows through the middle of the valley of Jehoshaphat. However, in the place where that garden lay there has been built the church of Blessed Mary with its associated buildings, where she herself was bodily buried.f It is entered through a portico with more than forty steps leading into the crypt, in which her holy tomb stands out, decorated with the most precious work of marble and mosaic. On the entrance to this crypt, these two verses have been placed: Alternatively, ‘in the wall.’ North. c  Lucian, Ep., 8, PL, 41, col. 815–16. d  A late eleventh-century Latin source mentions his body below the altar of his church in Constantinople (Ciggaar, ‘Description’, p. 258). e  This column had earlier been identified as that of the Flagellation, but by Theoderic’s time the site and column of the Flagellation were being shown in the court west of the church (ch. 25, p. 230–31) and another column was also shown inside the church of the Holy Sepulchre (ch. 11, p. 207). Small wonder, therefore, if ‘simple people’ were confused. f  On the church of St  Mary in the Valley of Jehoshaphat, see Pringle, Churches, 3, p. 287–306; Johns, ‘Abbey of St Mary’; Seligman, ‘Abbey of the Virgin Mary’. a 

b 

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heredes vite, dominam laudare venite per quam vita datur mundique salus reparatur.a [The tomb] has around it twenty columns supporting arches, an encircling frieze and a roof above.b On that frieze moreover these four verses are written: hic iosaphat vallis, hinc est ad sydera callis. in domino fulta fuit hic maria sepulta, hinc exaltata celos petit inviolata spes captivorum, via, lux et mater eorum.c

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Above the roof it also has a rounded ciborium, supported on six double columns with a ball and gilded cross above, and on every side between pairs of colonnettes hangs a lamp. One enters the tomb from the west and leaves it on the north. On the ceiling above is finely depicted the Assumption itself, with a band below it containing this inscription: assumpta est maria in celum, gaudent angeli et collaudentes benedicunt dominum.d Around the sanctuary of the church extends a horizontal band containing this inscription: exaltata es, sancta dei genitrix, super choros angelorum ad celestia regna.e = JW, ch. 20, p. 177: ‘Heirs of life, come praise the Lady / Through whom life is given and the world’s salvation is restored.’ b  On Mary’s tomb, see Bagatti et al., Tomb of the Virgin, p. 59–82; Pringle, Churches, 3, p. 301–02, fig. 49–50, pl. clv, clxii. c  = JW, ch. 20, p. 176: ‘Here is the Valley of Jehoshaphat; from here a path leads to the stars. / Here Mary was buried, trusting in the Lord. / From here, lifted up inviolate, she sought the heavens, / Hope of captives, their way, light and Mother.’ The same text is recorded by Inn. VII, with the last two lines reversed (5.1, ed. Pringle, ‘Itineraria [I]’, p. 64–65). d  = JW, ch. 20, p. 179: ‘Mary is taken up into heaven. The angels rejoice and, singing praises together, bless the Lord’ (Hesbert, Corpus, 2, p. 60, no. 1503 (Assumption of BVM)). e  = JW, ch. 20, p. 179 (cfr. ch. 20, p. 176): ‘You are exalted, Holy Mother of God, above choirs of angels to the heavenly kingdoms’ (Hesbert, Corpus, 2, p.  214, no. 2762 (Assumption of BVM)). a 

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From here, one goes up into the church by as many steps as one came down into the crypt. The church itself, however, and all its offices are strongly fortified against the attacks of the gentiles by high walls, strong towers and bastions, and it has around it many cisterns.a As one leaves the crypt one finds on the left a small chapel situated on the steps themselves.b In that self-same church the Syrians also have their own altar. On the vaulting that encloses the steps by which one descends into the crypt may be seen depicted the Passing of Our Lady, in which her beloved Son, Our Lord Jesus Christ, standing there with a multitude of angels, lifts up her soul and carries it to heaven, while the Apostles stand by lamenting and minister to her devotedly. After her most holy body has been laid on the bier, while a certain Jew tries to pull away the covering placed over it, an angel cuts off both his hands with a sword; they fall to the ground, while the stumps of his arms remain attached to his body. For it is said that when Our Lady herself migrated from her body on Mount Sion, as has been told previously, and the Holy Apostles were taking her most holy body itself, reverently placed on a bier, to the valley of Jehoshaphat for burial along the road extending outside the city walls towards the south, the Jews, for whom the blazing fires of envy and hatred that not long before they had fanned against her and her Son had not yet abated, came running up in order to inflict some dishonour on her. One of them, bolder and less fortunate than the others, on reaching the bier of the holy body impudently attempted to pull away the covering placed over it, but the Blessed Virgin’s recompence and God’s vengeance severely punished his temerity, for both his hands and arms withered away, propelling the others, struck with terror, into rapid flight.c a  The surrounding buildings included a massive storm drain, which also seems to have functioned as a cistern (Seligman, ‘Abbey of the Virgin Mary’, p. 185–93). b  This chapel contained the tomb of Queen Melisende (d. 1161) (Wm. of Tyre, 18, 32, ed. Huygens, p. 858; Bagatti et al., Tomb of the Virgin, p. 83–93; Pringle, Churches, 3, p. 298–300). c  Theoderic’s account of the Dormition of the Virgin Mary follows a Latin tradition, based on Greek and possibly Syriac models, which is attested from the fifth century onwards. The hands of the Jew, named Jephonias, who attempts to grab

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[24] After having then proceeded south towards the Mount of Olives, you come to a church of no moderate size called Gethsemane, where the Saviour, coming from the garden with His disciples, entered and said to them, ‘Sit here while I go over there and pray’ (Mt 26.36). After entering it you will immediately find a venerable altar and going to the left into an underground cave you will discover four places marked out, in each of which three Apostles lay down and went to sleep. There is also to the left a large stone in the corner of the cave itself, into which Christ Himself pressed His fingers, making six holes in it.a And he withdrew from them about a stone’s throw (Lk 22.41), for a little higher to the south, towards the Mount of Olives, He prayed three times and in that place a new church is now being built.b Indeed, the place of one prayer is in the left-hand apse, another in the centre of the choir and the third in the right-hand apse. Between Gethsemane and the places of the prayers, however, in the intervening space on the slopes of the Mount of Olives, where the crowds ran to meet the Lord with branches of palms, a raised place has been made from stones, on which the palms are blessed by the patriarch on Palm Sunday.c Around these places, when Jesus was distressed and troubled (Mk 14.33), Judas approached with lanterns and torches and weapons (Jn 18.3) and the officials of the Jews took hold of Him, bound Him (Jn 18.12) and brought Him to the court of the chief priest, who was Caiaphas. After abusing Him all night, in the morning they presented Him to Pilate to be judged. [25] After questioning Him at length, Pilate had Him conducted to a place of trial and took his seat on the tribunal in the place that is called ‘the Pavement’ (Lithostrotos) (Jn 19.13). This is situated in front of the church of Blessed Mary on Mount Sion, in an eleher bier, are subsequently restored when he becomes a Christian and prays to the Virgin (Shoemaker, Ancient Traditions, p. 32–46). a  JW (ch. 14, p. 163) mentions five holes, representing the impression made by Christ’s hand clutching the rock at the time of his arrest. On the cave church, see Pringle, Churches, 3, p. 98–103. b  On the church of the Saviour in Gethsemane, see Pringle, Churches, 3, p. 358–65. c  Cfr. Kohler, ‘Rituel’, p. 412–13 (fol. 79).

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vated position towards the city wall, where there stands a venerable chapel in honour of Our Lord Jesus Christ.a Inside it is to be seen a large portion of the column to which the Lord was bound and commanded to be flogged by Pilate, after He was condemned by him to crucifixion (Mt 27.26). There, following His example, pilgrims are accustomed to be scourged. In front of the church itself, this inscription is written on a stone made to resemble a cross: iste locus vocatur lithostrotos et hic dominus fuit iudicatus.b From here to the east and to the right, on the other side of the street, one descends fifty steps into the church called ‘Galilee’, where two rings of the chain with which St Peter was bound are kept. After this, to the left of the altar one descends about sixty steps into a very dark underground cave, where St Peter fled after his denial and hid in the corner. There also he is represented sitting down, resting his head in his hands as he laments his blessed Master’s misfortunes and his own denial, while the servant girl presses him menacingly and the cock stands crowing before his feet (Mt 26.69–75; Mk 14.66–72; Lk 22.54–62; Jn 18.15–18, 25– 27). This church is in the charge of the Armenians.c From here the Lord was led around the city wall to Calvary, where at that time there were gardens but now there are houses,d and having been led there He was crucified, for, as the Apostle says, the Lord suffered outside the gate (Heb 13.12). And now that we have related, as far as we have been able, those things that we have learnt about Christ and His places by seeing them, we shall now set down some notes on His friends and other a  On the church of St  Saviour on Mount Sion, see Pringle, Churches, 3, p. 365–72. b  ‘This place is called the Pavement and here the Lord was sentenced.’ c  On this church, known as St Peter of the Cock-crow, see Pringle, Churches, 3, p. 346–49. The alternative name ‘Galilee’ is the result of a common confusion with Gallicantus, reported by Fretellus (see JW, ch. 15, p. 164, note d). d  Thus, by Theoderic’s time the route along which Jesus was led lay inside the city walls.

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places, and after that tell of some things seen by us and some related to us by others. [26] Beside the street that leads to the eastern gate near the Golden Gate, next to the house or palace of Pilate, which as we have said above borders the same street,a is set the church of St Anne, the mother of Our Lady St Mary, to whose tomb one descends some twenty steps into an underground cave. Nuns serve God in it under an abbess.b Whoever goes north of it will find, in a deep valley beside a stony hill overhung by an old building, the Sheeppool (Piscina Probatica), which, as is written in the gospel (Jn 5.2), has five porticos, in the last of which an altar has been set up.c Whoever goes around the city walls beginning from the Tower of David will find next to the western corner the church and habitations of the lepers, which are furnished and well ordered.d Passing by the great cistern of the Hospitallers, however, before you reach the north gate, you will find sited on a hill the church of blessed Stephen, the protomartyr, who, when he was cast out of that gate and stoned by the Jews, saw in the same place the heavens opened (Acts 7.56). In the middle of the church is a place raised on steps and enclosed by an iron screen, in the centre of which is a venerable open altar in the place of his stoning and the opening of the heavens above him. This church lies under the authority of the abbot of St Mary Latin.e In the gate itself, however, there is a venerable hospice, which is called in Greek xenodochium.f When you have gone some way along the street itself, taking a street on the left leading to the east you will find a church held by the Armea  Two traditions concerning the location of Jesus’ trial were current in this period, one that placed it on Mount Sion (ch. 25, p. 230–31) and another near St Anne’s church in the street of Jehoshaphat (ch. 4, p. 198). See Pringle, Churches, 3, p. 93–97, 365–72. b  On the Benedictine church and abbey of St Anne, see Pringle, Churches, 3, p. 142–56. c  On the chapel of the Sheep-pool, nw of St  Anne’s church, see Pringle, Churches, 3, p. 389–97. d  On the hospital of St Lazarus, situated outside the nw corner of the city, see Pringle, Churches, 3, p. 215–17. e  On the church of St Stephen and its altar, see Pringle, Churches, 3, p. 372–79. f  See Pringle, Churches, 3, p. 306–10.

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nians, in which lies a certain saint named Chariton, whose bones are covered with flesh as if he were alive.a [27] After these things, when the time and hour of the Lord’s Ascension was drawing near, after mounting the Mount of Olives, standing on a large stone in the sight of the Apostles and having blessed them with bounteous grace, the Lord ascended into heaven (Acts 1.9). As has been said previously,b the Mount of Olives is higher than all the other mountains surrounding the city and abounds in the production of all kinds of fruits. On its highest summit is preserved a church of the utmost veneration dedicated to the honour of the Saviour Himself.c For no other dedication is normally given in those parts to places illuminated by the presence of the Lord Himself. Beyond the height of the actual mountain, one climbs twenty large steps into the church itself. Moreover, in the middle of the church stands a certain rounded construction, magnificently embellished with Parian marble and a vaulted canopy and raised to a lofty high point. At its centre there is a venerable altar, below which is seen that stone on which the Lord is said to have stood when He rose into heaven. Canons perform the divine offices in the church, which itself stands strongly protected against the gentiles by great and small towers, walls, bastions and night watchmen. On coming out of the church, towards the west ‹one comes upon› a small gloomy church in an underground cave, in which, after descending twenty-five steps, one sees in a large sarcophagus the body of blessed Pelagia, who finished her life enclosed there in divine service.d Similarly to the west, beside the road leading to Bethany, on the side of the Mount of Olives, Assuming Theoderic’s guide led him south from St Stephen’s Gate along St Stephen’s Street (now Khan al-Zayt Street), he would need to have turned right (west) into today’s Aqabat al-Khanqa to reach the church of St  Chariton (on which, see Pringle, Churches, 3, p. 158–60), unless of course he is referring to a different church. According to Fretellus, as also relayed by JW (ch. 3, p. 129; ch. 23, p. 186–87), Chariton’s body had been translated to Jerusalem from his abandoned monastery near Bethlehem; however, the saint’s life indicates that he was originally buried in the monastery at Pharan (Vita Charitonis, 37, ed. Garitte, p. 41–42; trans. di Segni, p. 417). b  Theoderic, ch. 3, p. 195. c  On the church of the Ascension, see Pringle, Churches, 3, p. 72–88. d  On St Pelagia’s chapel, see Pringle, Churches, 3, p. 342–46. a 

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there is held in great reverence a church in the place where the Saviour, when sitting there and asked by the disciples how they ought to pray, taught them to pray, saying: ‘Our Father, who is in heaven’ (Mt 6.9). This He wrote for them with His own hand, and it is written out thus in full below the altar itself, so that pilgrims may kiss it. In the centre of the same church one also descends some thirty steps into an underground cave, where the Lord is held to have often sat teaching the disciples.a

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[28] Since Jerusalem has been presented in this account as the head of the body,b the remaining places must now be introduced to this work as if they were the limbs. Accordingly, there follows Bethany, which is defended no less by the nature of its site than by the strength of its works. There a venerable and double church is located: one church made famous by the body of blessed Lazarus, whom the Lord raised from the dead on the fourth day after his burial and who ruled the church of Jerusalem for fifteen years; the other by the relics of his sisters, Mary and Martha (Mt 26.6–13; Lk 10.38–42; Jn 11.1–45, 12.1–19). Nuns serve God there under an abbess.c Here Our Lord and Saviour frequently received hospitality. Four miles east of Jerusalem, beyond Bethany, sited on a mountain and with a chapel, is the Red Cistern, into which it is held that Joseph was thrown by his brothers; there the Templars have built a strong castle.d Three miles further on from there the Garden of Abraham lies near the On the church of the Lord’s Prayer, see Pringle, Churches, 3, p.  117–24; idem, ‘Scandinavian Pilgrims’, p. 207–10, fig. 11.4–5. b  Theoderic, ch. 2, p. 194. c  On the Benedictine abbey of Bethany, see Pringle, Churches, 1, p. 122–37. d  This site, known as the Ascent of Blood (Maʿale Adummim, Talʿat al-Damm), was also associated with the parable of the Good Samaritan (Jerome, Lib. Loc., p. 25.9–16). A fourth-century fort and road-station appear to have formed the basis for the later Templar establishment (Pringle, Churches, 2, p. 345–46; idem, Secular Buildings, p. 78–79; idem ‘Templar Castles’ [1], p. 153–62); however, although recent archaeological investigation of the Mamluk and Ottoman ‘Inn of the Good Samaritan’ (Khān al-Aḥmar, Khān Ḥathrūra) has revealed remains of cisterns and of the late Roman inn, with a chapel that continued in use into early Islamic times, no trace has yet been found of the church mentioned by Theoderic (Magen, Samaritans, p. 281–313; Cytryn-Silverman, Road Inns, p. 88–95, fig. 2–4). a 

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Jordan, that is to say a mile from it, in a delightful plain, whose extent encompasses an agricultural area double its size, surrounded by a delightful stream.a In its width that area extends up to the Jordan, in length as far as the Dead Sea, having tilled fields suitable for growing all kinds of produce, and it abounds in many types of woods, albeit prickly like thorns. However, we saw the Garden itself full of innumerable fruits, though of a small kind, and we noticed mature barley there on the Monday after Palm Sunday.b Many towers and enormous houses are maintained there by the force of the Templars, whose custom it is to provide, together with the Hospitallers, an escort for pilgrims proceeding on to the Jordan and to ensure that in going and returning as well as in spending the night they come to no harm from the Saracens.c [29] A  mile distant from here is the Jordan, whose winding and rapid stream, running down beside the mountains of Arabia, flows into the Dead Sea but does not re-appear beyond it. Indeed, between the Red Cistern and the valley just mentioned there lies a dreadful desert, into which the Lord Jesus was led in order to be tempted by the devil. For on the edge of the desert itself there stands a terrible mountain (Ex 19.81),d very high and by its exceptional steepness well-nigh inaccessible, which raises itself up to a lofty peak while down below it lours over a deep dark valley. This is called by lay people ‘Quarantine’ (Querentina), but we can call it the ‘Forty Days’ (Quadragenum), because while sitting on it the Lord fasted forty days and forty nights (Mt 4.2; Lk 4.2).e The way to the place where the Lord sat, that is to say mid-way up the side of the mountain, is not straight but confused by many turns and, The area of the ‘Garden’ itself is watered by an aqueduct, Nuqb Abū Ṣarāj, supplied from ʿAyn Duq to the north, while the oasis (campus) lies between two streams, Wādī Nūayʿama to the north and Wādī Qilt to the south, with an additional spring, ʿAyn al- Sulṭān (Elisha’s Spring), rising at the foot of the tell between the two. b  See the Introduction, p.  28–29. c  See Pringle, ‘Templar Castles’ [1], p. 150–53, 162–66. d  This is how Mount Sinai appeared to the Israelites. e  On the medieval monastery and chapels of the Mount of Temptation (Jabal Qurunṭul), successors to the monastery of Douka established by Chariton in the early fourth century, see Hirschfeld, ‘Life of Chariton’, p. 436–39; Pringle, Churches, 1, p. 252–58. a 

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being slippery here and there, compels those ascending to crawl from time to time on their hands. High up the mountain a door presents itself and when you have entered it and proceeded a little further you will find a chapel set next to a cave, made by hand and consecrated in honour of Our Lady. From there, continuing the laborious way leading upwards without steps and crossing a large rough fissure of the same mountain, you enter through another door and come, by a stepped route which doubles back on itself once and again, to a third door. Passing through it you will distinguish a small altar made in honour of the Holy Cross and to the right of the same little chapel is displayed the tomb of a certain saint called Piligrinus,a whose hand is shown still covered in flesh. Then, ascending some sixteen steps to the highest part of the chapel, you will find to the east a venerable altar and to the west of it the revered place where Our Lord Jesus Christ sat and in which, as has been said, He fasted for forty days and as many nights and having completed the fast angels ministered to Him (Mt 4.11; Mk 1.13). This place is situated in the middle of the mountain itself, because its summit rises as much above it as its base lies open below. On its summit is to be seen a large stone, on which the devil is said to have sat in order to tempt Him. From that mountain the view extends well beyond the Jordan into Arabia and also surveys the borders of Egypt beyond the Dead Sea. The walls of Quarantine itself and the underground caves are filled with many provisions and arms belonging to the Templars, for they can have no fortress stronger and more troublesome to the pagans.b On the ascent or descent of this mountain, that is to say at its foot, a large spring bubbles up, which irrigates the Garden of Abraham itself and the whole of the surrounding plain.c There the pilgrims, as has been a  Possibly Elpidius, who succeeded Chariton as abbot of Douka (Vita Charitonis, 21, ed. Garitte, p. 31–32; trans. di Segni, p. 409; Palladius, Historia Lausiaca, 48, ed. Butler, 2, p. 142–43; trans. Lowther Clarke, p. 154–55; Chitty, Desert a City, p. 15; Patrich, Sabas, p. 227, 236). b  The Templars’ castle on and around the summit of Jabal Qurunṭul occupied the site of the fortress of Dok, dating from Hasmonean times (1 Macc 16.15; Abel, Geog., 1, p. 375–76). c  This ‘spring’ is fed by an aqueduct from ʿAyn Duq and in the twlefth century powered the mills at the foot of the mountain (see Benvenisti, Crusaders,

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said, are accustomed to spend the night in the plain watered by the brook from the spring itself, so that they may both go to pray at Quarantine and wash themselves in the waters of the Jordan. On three sides of the Garden itself they are protected against the attacks of the pagans ‹by higher ground›,a while on the fourth they are watched over by the guards of the Hospitallers and Templars. [30] After we poor folk had gone to this place to pray, wanting to be washed with the others in the waters of the Jordan we came down after sunset as darkness was already falling and looking out from that height over the plain laid out below us we saw by our estimation more than sixty thousand people standing in it, almost all of them carrying candles in their hands. All of them could easily have been seen from the Arabian mountains beyond the Jordan by the pagans living there, while an even larger number of pilgrims, who had only recently arrived, were still lingering in Jerusalem. In the very place where Our Lord was baptized by John (Mt 3.13–17; Mk 1.9–10; Lk 3.21–22) there is a large stone, on which, it is alleged, Our Lord stood while He was being baptized and the Jordan came flowing up to Him, but He did not enter it Himself.b In fact, above the actual bank of the Jordan stands a church, in which six monks living there were decapitated by Zangī, the father of Nūr al-Dīn.c There is also there a strong castle of the Templars.d Returning directly from the Jordan towards Jerusalem, in the level p. 254–56; Pringle, Secular Buildings, p. 99–101). a  Some text is missing here, explaining how the pilgrims were protected on the three sides not protected by the military orders. b  According to Abbot Daniel (1106), the place of Baptism lay a short distance east of the monastery of St  John and the Jordan itself a stone-throw beyond it (ch. 28–31, ed. Venevitinov, p. 41–44; trans. Ryan, p. 136); the change in the river’s course may explain why Theoderic says that the river came to Jesus, rather than Jesus to the river. An earlier chapel, not mentioned by Theoderic, had been rebuilt by the time of John Phocas’s visit soon after 1180 (Ekphrasis, 22, PG 133, col. 952; Pringle, Churches, 1, p. 108–09). c  On the church of St John the Baptist, see Pringle, Churches, 2, p. 240–44. The raid was probably that recorded in 1139 (Wm. of Tyre, 15.6, CCCM, 63A, p. 682–84). ʿImād ad-Dīn Zangī (c. 1085–1146) was atabeg of Aleppo. His son, Nūr al-Dīn (1118–1174), seized Damascus in 1154 and led the counter-crusade against the Franks. d  No trace of this castle remains.

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plain itself before you enter the mountainous region you come to Jericho, past which a stream flows from the hills themselves. It is now reduced to a small town; however, it is sited in fertile land, where all fruits commonly ripen first. Many roses grow there, blooming with petals bursting out in abundance in many different ways, whence that apposite comparison with Our Lady: and like the planting of roses in Jericho (Sir 24.14);a it also excels in enormous early-ripening bunches of grapes. This place is subject to the authority of the church of blessed Lazarus in Bethany, but because of the incursions of the Saracens the land lies uncultivated. On this road, to the north and right, the mountains of Gilboa may be clearly seen, sited next to the plain already mentioned. [31] The desert through which the Lord once led the Children of Israel when they were coming up from the Red Sea lies between Egypt and Arabia, in which, as we read, He fed them with bread from heaven (Ex 16.4) and brought forth water from stone. That desert, in truth, in which the Children of Israel found twelve springs of water and seventy palm trees, lies within the borders of Arabia and is called Elim (Ex 15.27; Num 33.9).b Also in Arabia is the valley that is called ‘of Moses’, because there he produced water from stone for the people by striking the rock twice with a rod (Ex 17.2–7; Num 20.2–13) and from that spring the whole land is now irrigated. In the same province is Mount Sinai, on which Moses fasted for forty days and as many nights, but also received there the law written by the fingers of God on tablets of stone (Ex 24.12–18, 31.18; Deut 9.10). Mount Hor,c on which Aaron was buried, is sited in Arabia, as is Mount Abarim, on which the Lord buried Moses, whose tomb however is not to be seen (Deut 34.6).d Also in Arabia is the mountain that is called ‘Mount Royal’, which Baldwin, king of the people of Jerusalem, having Vulgate, Eccli. 24.18. Elim should be located on the Gulf of Suez, but twelfth-century descriptions and maps equate it with Elath (Ayla, al-ʿAqaba); see Fulcher, 2.56.1–4, ed. Hagenmeyer, p. 594–96; Harvey, Medieval Maps, p. 31–39; Pringle, ‘Castles of Ayla’, p. 335. c  Jabal Hārūn, see Pringle, Churches, 1, p. 251–52; 4, p. 267. d  See Pringle, Churches, 2, p. 43. a 

b 

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legally subdued it by force of arms, made subject to the authority of the Christians.a These are the borders and provinces through which the Children of Israel ‹passed›: coming up out of Egypt and crossing the Red Sea, having struck down Sihon, king of the Amorites, and Og, king of Bashan, provinces located between Idumaea and Arabia (Deut 3.1–7, 29.7), they crossed over the Jordan and entered into the Promised Land. They crossed the Jordan in the very place where Christ was baptized and after taking Jericho, sited in the plains, they gained, as has been said, the Promised Land. At the time of the passage of the Children of Israel, however, Arabia was a wilderness to the extent that it did not then have a provincial name. [32] Whoever leaves the western city gate beside the Tower of David and, after doubling back by a path to the south, passes through the Hinnom Valley – which encloses two sides of the city – beside the new cistern,b will come after the space of half a mile to a chapel of great veneration dedicated to Our Lady St Mary, where she often used to rest when she was proceeding from Bethlehem to Jerusalem.c Before its door there is a cistern, from which passers-by are accustomed to refresh themselves. After that there is a field, in which are placed many heaps of stones, which simple pilgrims rejoice at having piled up, because they affirm that on the day of judgement they will be seated on these seats. Near that a  The castle of Montreal (al-Shawbak) was established by Baldwin  I in 1115: see Albert of Aachen, 12.21, ed. and trans. Edgington, p. 856–57; Fulcher, 2.55, ed. Hagenmeyer, p. 592–93; Wm. of Tyre, 11.26, CCCM, 63, p. 535; Mayer, Montréal, p.  38–49. On the castle of Montreal (al-Shawbak), see Faucherre, ‘Shawbak’; Pringle, Churches, 2, p. 304–14; idem, Secular Buildings, p. 75–76. b  The ‘new cistern’ was evidently the Pool of Germain (Birkat al-Sulṭ ān) (see Fig. 2), named after its twelfth-century builder and designed to collect the waters of the upper Hinnom valley (Ernoul, ed. de Mas Latrie, p. 203; trans. Pringle, Pilgrimage, p. 159). The Bethlehem road crosses and diverges south from the valley immediately below it. c  A monastery with an octagonal church, called the ‘Kathisma’ or ‘sitting down’, was founded in 431–39 beside the road where the Virgin Mary was supposed to have rested on her way to Bethlehem. Rebuilt in the sixth century and converted into a mosque in the eighth, it was in ruins by the early twelfth century. Theoderic is the first writer to mention a new chapel on the site. See Shalev-Hurvitz, Holy Sites Encircled, p. 117–41; Pringle, Churches, 2, p. 157–58.

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place is also the place that is called Chabratha (Katabrata), where Rachel, the wife of Jacob, died after giving birth to Benjamin.a After burying her there, Jacob piled up twelve stones over her grave, where a pyramid marked with her name now stands (Gen 35.16–20, 48.7).b [33] There follows the glorious city of God, Bethlehem, in which, fulfilling the predictions of the prophets (Mic 5.2; Mt 2.6), Our Most Beloved Lord Jesus Christ was born as man. In it there is a venerable church distinguished by the honour of a bishop’s seat.c Its principal altar is dedicated to the honour of Our Lady St Mary. At the end of the right-hand aisle,d beside the choir one descends twenty-five steps into an underground cave, where there is a venerable open altar, composed of four colonnettes supporting a large marble stone, with a small cross incised on the ground underneath. These two verses may be read set in that place: angelice lumen virtutis et eius acumen hic natus vere deus est de virgine matre.e 180

In the same cave, moreover, to the right – that is to say towards the west – one descends four steps and comes to that manger in which not only did hay for animals lie but the bread of angels was found (Ps 78.25). The manger itself is built around with white marble, having above it three round holes through which pilgrims extend their long-desired kisses to the actual crib. The crypt itself is also reverently embellished with mosaic works. Above the cave stands

a  On the name ‘Chabratha’, see Abel, Géog., 2, p. 276, 425–26, and JW, ch. 3 p. 130, note a. b  A domed structure over Rachel’s tomb was mentioned by al-Idrīsī in 1154 (trans. Jaubert, 1, p. 343; Le Strange, Palestine, p. 299) and is described as a church by a Christian pilgrim guide c. 1150–1160 (Pringle, ‘Itineraria III’, p. 29, 56; cfr. idem, Churches, 2, p. 176–78). c  See Bagatti, Betlemme; Hamilton, Church of the Nativity; Pringle, Churches, 1, p. 137–56; Alessandri (ed.), Nativity Church; Bacci, Mystic Cave. Bethlehem was established as a Latin episcopal see in 1110. d  Theoderic again uses the word absis. e  = JW, ch. 3 p. 128, and Epigraphic Appx. (f): ‘Light of angelic virtue and its peak. / Here truly God was born of the Virgin Mother.’

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a revered double-roofed chapel,a in which to the south there is an altar worthy of veneration, and to the west is shown the tomb of Joseph of Arimathea, placed within the wall.b Not far from the crib of the Lord Christ is the tomb of blessed Jerome, whose body is said to have been translated from there to Constantinople by Theodosius II.c Above that church there also shines a finely gilded copper star fixed to a shaft, signifying, as one reads in the gospel, that the Three Magi came by the guidance of a star and there adored the child Jesus, whom they found with Mary His Mother (Mt 2.1–11). A  mile from Bethlehem an angel appeared to the shepherds and the light of God shone round about them, and there also appeared there a multitude of the heavenly host singing, ‘Glory to God in the Highest’ (Lk 2.8–14).d [34] From there towards the south near the Dead Sea is the valley of Hebron, where Adam, expelled from Paradise, is said to have lived and to have been buried.e This was a city of priests and of refugees in the tribe of Judah that was formerly the capital of the Philistines and a dwelling place of giants. It was at one time called Kiriath-arba (Cariatharbe), that is the ‘City of Four’, because there those four reverend fathers were buried together in a double cave, that is to say the first man, Adam, the three patriarchs, Abraham, Isaac and Jacob, and their four wives, Eve, Sarah, Rebekah and Leah (Gen 23, 25.8–10, 35.27–29, 49.29–33). This city was formerly called the city of Arba (Josh 14.15, 21.11).f On its land, that is to That is, the chancel of the church above, roofed like the rest of the church in timber with a coffered ceiling. b  Presumably within the chancel screen. A masonry chancel screen, apparently dating from the early nineteenth century, was demolished on the instructions of the military governor, Sir Ronald Storrs, in 1918 (Storrs, Orientations, p. 300–01, pl. viii). c  ad 401–50. d  On this site and church, Kanīsat al-Raʿwāt, see Pringle, Churches, 2, p. 315–16. e  Adam’s burial here is attested only in Jerome’s Latin translation of Josh 14.15. f  Although the Hebrew name Kiriath-arba, like the Arabic Qaryat ʿarbaʿa, means ‘Town’ or ‘Village of Four’ (cfr. Thiel, Grundlagen, p. 274), the versions of Josh 14.15 and 21.11 found in the Septuagint and modern translations assert that it was named after Arba, the father of Anak and the ‘greatest man among the Anakim’ (RSV). See also JW, ch. 7, p. 144, note a. a 

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say on the outermost part of it, was the double cave facing Mamre, which Abraham bought for a price from Ephron, the son of Zohar the Hittite (Gen 50.13). In a field near the city itself, however, one finds a red earth, which is dug out by the people living there and is consumed and carried away throughout Egypt. It is held that from this earth Adam was formed. Moreover, however widely and deeply this earth is dug away, it is said that by divine power it is restored by the same amount the following year. Beside that city is the mountain of Mamre, at whose foot is the oak tree that people today call ‘dirps’,a beneath which Abraham, seeing three angels and worshipping one, received them hospitably. This oak tree lasted until the time of the emperor Theodosius, according to Jerome,b and from its trunk or root another has sprung, which, although partly dried up, still remains standing and has curative powers, such that for as long as any rider carries a piece of it in his hand his horse will not stumble. Caleb, Joshua and their ten companions first set foot in Hebron when they were sent by Moses from Kadesh-barnea to explore the Holy Land (Num 13.1–22). Afterwards, this city was the birthplace of the kingdom of David, for he reigned in it by divine decree for seven years (2 Sam 5.5). [35] Two miles from Hebron was the tomb of Lot, Abraham’s nephew. Ten miles east from Hebron is the Asphalt Lake, which is also called the ‘Dead Sea’, because it contains nothing living, or the ‘Sea of the Devil’, because at his instigation those four cities, that is to say Sodom and Gomorrah, Zeboim and Amah, continuing in their turpitude, were burnt up by sulphurous fire from heaven and submerged by the lake flooding the places where those towns had been (Gen 19.24–25; Deut 29.23). The water of the lake itself is terrifying on account of its hideous colour and its smell also repells those who approach it. At the annual time of the overthrow of those cities, stone, wood and other kinds of building material are seen to float on the lake itself as a reminder of their Cfr. Jerome, Lib. Loc., GCS, 11.1, p. 77: Drys (δρής), id est quercus. Theodosius I (379–95) or possibly Theodosius II (401–50); however, Jerome (c. 347–420) writes that it was visible only up to the time of Constantine I (306–37) and his own childhood (Lib. Loc., GCS, 11.1, p. 7 and 77). a 

b 

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perdition. Also near the lake is the city of Segor,a also called Bela (Bala) or Zoar (Cara), which was saved from being overturned by the prayers of Lot and remains up until now (Gen 13.10, 19.15–23). While leaving it, Lot’s wife on looking back was turned into an effigy of salt (Gen 19.24–26). This still survives, with its face turned backwards, and just as it is worn away as the moon wanes, so it is always restored again in accordance with the moon’s waxing. The same lake also produces bitumen, which is called ‘Jewish’ and is of use to many people casting spells.b Around its shores alum is also found, which the Saracens call catrannium.c Moreover, above the lake itself on the way down to Arabia is the city of Karnaim (Carnaim), sited on the mountain of the Moabites on which Balak, son of Beor, king of the Moabites, placed the soothsayer Balaam to curse the Children of Israel (Num 22.1–35).d Because of its powerful ruggedness, it is called ‘Cut-out’ (Excisus).e The Asphalt Lake separates Judaea and Arabia. [36] Ten miles north of Hebron on the Great Sea is Gaza, which is now called Gazara, in which Samson did many brave deeds and whose gates he also carried away by night (Judg 16.1– 3). Eight miles from Gaza is the strongly walled city of Ascalon, located on the Great Sea.f These cities were located in Palestine, that is to say the land of the Philistines. On the shore of the same Great Sea is sited Joppa, in which the Apostle Peter raised Tabitha (Acts 9.36–41) and which people today call Jaffa (Iafis). Near there is Arimathea, from which came Joseph, the noble decurion who buried Christ (Mt 27.57–60; Lk 23.50–53; Jn 19.38–42).g There also The Greek form of Zoar, see Abel, Géog., 2, p. 466; TIR, p. 263 (Zoora). On the association of pitch with magic, see Virgil, Eclogae, 8.82, LCL, p. 80–81; Horace, Epodes, 5.77–82, LCL, p. 286–87. c  Arabic qiṭrān, meaning ‘tar’. d  Balak, king of Moab, was the son of Zippor, while Balaam the soothsayer was the son of Beor. Karnaim lay north of Moab in the region of Bashan (see JW, ch. 8, p. 146, note b). e  Jerome, Lib. Loc., CGS, 11.1, p. 13.17–18. f  On Ascalon and its medieval walls, see Pringle, ‘Walls of Ashkelon’. g  Arimathea was correctly identified in this period as Rantīs, 14 km ne of Lydda, the site of the Premonstratensian abbey of St Joseph (Abel, Géog., 2, p. 428–29; Pringle, Churches, 2, p. 199–200; cfr. Jerome, Lib. Loc., GCS, 11.1, p. 33.21–23; p.  145.27–29; idem, Ep.  108, 8.2, CSEL, 55, p.  314). As becomes apparent below a 

b 

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in the land called Judah is the field from which Habakkuk the prophet was carried off by an angel when he had put the bread into a bowl and was going into the field to take it to the reapers, and he was carried to Babylon to take the meal to Daniel confined in the lions’ den (Bel [Dan 14] 32–33).a [37] As one leaves the Holy City towards the west by the gate next to the Tower of David, to the right there is a path to a certain chapel, in which, when one has gone down about a hundred steps into a very deep underground cave, one finds countless bodies of pilgrims, who are held to have come there in this manner. One year, all those who came as pilgrims to pray in Jerusalem found the city full of Saracens and therefore, not being able to enter and not wanting to go back, they besieged those inside the city; but having neither sufficient arms nor food for completing so arduous an enterprise, they began to be seriously limited through lack of the necessities of life. As they continued to have no success, seeing that they were unable to oppose them, the Saracens made a sortie against them from the city and slaughtered them all by the sword. When a stench arose from so many human bodies, however, it was decreed that all should be burnt; but that night there appeared a lion sent by God, who threw all those bodies into that cave, which had a narrow mouth. No particle of them, however small, can be carried away overseas and indeed, if one is taken on board, ships are impelled to turn back of their own accord.b [38] There follows beyond a certain mountain a most fertile and pleasant valley, in which is situated a noble church in honour of Our Lord Jesus Christ and His beloved Mother. There within (ch. 38, p. 245–46), however, it seems that Theoderic was confusing it with Ramla (Pringle, ‘Christian Buildings of Ramla’, p. 220). a  Kafr Jinnis, 4.5 km north of Lydda, site of the related Premonstratensian abbey of St Habakkuk: see Pringle, Churches, 1, 283–85. b  Theoderic presents here a variation on an earlier tradition, which identified the caves around the Mamilla Pool, nw of the city, as the burial place of the Christian inhabitants of Jerusalem who were killed by the Persians in ad 614. Fretellus’s account (CR (T), fol. 162vb), which introduces a lion, was copied verbatim by JW, ch. 11.1, p. 155. Theoderic’s story, however, changes the victims from citizens to pilgrims and the perpetrators from Persians to Saracens. On the site, see Pringle, Churches, 3, p. 217–20.

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an open altar is reverently tended that spot on which stood the tree trunk from which was cut the Cross on which the Saviour hung for our deliverance. This church is in the charge of the Syrians and stands strongly fortified with towers, walls and bastions against the attacks of the gentiles. It is also graced with houses, dining rooms, upper chambers and dwellings suitable for absolutely every type of use, raised up to a lofty summit within an encircling wall.a King Solomon is said to have cut down and moved this tree to a suitable place until the coming of the Saviour, with the sign of a cross placed on it, no doubt foreseeing in the spirit that salvation would come to the world through the death of Christ.b From there one goes to St John or the place that is called ‘In the Woods’ (Silvestris), where his father Zacharias and his mother Elizabeth lived, where St John himself was born, and where also St Mary, after receiving the salutation from the angel in Nazareth, came and greeted St Elizabeth herself (Lk 1.5–80).c Close to this place are the mountains of Modein, in which Mattathias stayed with his sons when Antiochus was subduing the cityd and the Children of Israel (1 Macc 2.1). That mountainous area is called ‘Belmont’ by people today.e Near these mountains lies the village of Emmaus (castellum Emaus), which people today call Fontenoid, where the Lord appeared to two disciples on the very day of His Resurrection (Lk 24.13–31).f Near here lies the hill country of Ephraim, which is called Zophim (1 Sam 1.1, 9.4–5), and soon Ramathaim (RamaOn the Monastery of the Cross, see Pringle, Churches, 2, p. 33–40. This story represents a variation on a version of the Legend of the Cross in which Solomon had the tree felled for use in building the Temple: see Prangsma-Hajenius, Légende du Boix, p. 111–14. c  On these sites, located in ʿAyn Kārim, see Pringle, Churches, 1, p. 30–47; idem, ‘Cistercian houses’. d  Jerusalem. e  Belmont was the name of the Hospitaller castle that was established on Jabal Ṣūba, overlooking Abū Ghosh, probably by 1157 and certainly by 1171–1172: see Harper, Pringle, Belmont Castle; Pringle, Churches, 2, p. 332–33; idem, ‘Castello di Belmonte’. f  Emmaus is here identified with Abū Ghosh, where the Hospitallers established an estate centre c.  1140 and later built a church celebrating Jesus’ post-Resurrection appearance: see preceding note and de Vaux, Steve, Qaryet el-ʿEnab; Delzant, Église d’Abou Gosh; Pringle, Churches, 1, p. 7–17. a 

b 

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tha), a large city which is now called Rama (Rames), from which came Elkanah, the father of the prophet Samuel, and Hannah his mother (1 Sam 1.1–19).a Next to Zophim is Beth-horon (Betheron) (Josh 10.10), which is now called Bayt ʿŪr (Beter).b From there, to the right of it – to the west, that is – two miles from the Holy City one ascends Mount Shiloh (Sylo), from which waters from sweet springs are distributed into the valleys below. There the Ark of the Lord’s Covenant remained from the entering of the Children of Israel into the Promised Land until the time of the priest Eli, in whose time, on account of the sins of the Hebrews, the Ark itself was taken by the Philistines and kept by them until, struck by a scourge from heaven, they brought the Ark back to Beth-shemesh placed on a cart, seven months after taking it (Josh 18.1; 1  Sam 4.3–6.18). There, with God’s anger raging furiously as much against the priests as against the people for keeping the Ark, the inhabitants of Kiriath-jearim,c that is Gibeah (Gabaa),d took it away from Beth-shemesh and brought it back to their own city (1 Sam 6.19–7.2). Afterwards, King David and all Israel took it away from Gibeah with hymns and praises and placed it in the city of David, that is on Mount Sion (2 Sam 6.2–7). After these things, when, as has been said above, King Solomon had built the Temple of the Lord on Mount Moriah, where the threshing floor of Araunah the Jebusite was, he placed the Ark itself in the Temple a  Here, as above (ch.  36, p.  243), Theoderic mistakenly identifies Ramathaim-zophim or Arimathea, another name for the same place (1 Sam 1.1 [Vulg., RSV]; Jerome, Lib. Loc., GCS, 11.1, p. 33; Abel, Geog., 2, p. 428–29), with Ramla (Rama), a city founded on a virgin site near Lydda by Sulaymān ibn ʿAbd al-Malik around ad 715. This error, found in contemporary writers, was also followed by later ones, including Burchard of Mount Sion (Descriptio, 89 (9.7), ed. Bartlett, p. 152–53; cfr. Pringle, Churches, 2, p. 185; Pringle, ‘Christian Buildings of Ramla’, p. 220). b  Presumably Upper Beth-horon (Bayt ʿŪr al-Fawqā), where there are remains of Frankish buildings: see Hawari, ‘Bait ʿUr al-Fauqa’; Pringle, Secular Buildings, p. 29. c  Tall al-ʿĀzar, near Abu Ghosh. d  Perhaps identified here as Gibeah of Judah (al-Jabʿa), c. 18 km sw of Bethlehem, which the Descriptio locorum (ed. de Vogüé, p. 428), following Eusebius and Jerome (On./Lib. Loc., GCS, 11.1, p. 70–71), places a mile south of Emmaus (cfr. Pringle, ‘Fief of Aimery of Franclieu’, p. 594–95).

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(1 Kings 8.1–21). In Shiloh the prophet Samuel was also buried, whence by a change of the original name the same place is called ‘At St Samuel’, and there also exists there a congregation of professed monks, known as ‘Greys’.a [39] After this, in the plains six miles west of Shiloh is Lydda, where, so it is said, St George the Martyr was buried, as a result of which the old name was changed and the place is called ‘At St George’ by people today.b From here a level area extends as a pleasant and agreeable plain between the mountainous and coastal regions along the road that leads to Acre (Achon), that is to say Ptolemais. In that area many cities and towns, both old and new, are to be seen, among them Caphar Gamala,c Capharsemala,d the castle that people today call Qaqūn (Cacho),e situated in very fertile land, the walled city now called Caesarea, formerly Strato’s Tower,f and the mountainous area of Ḥayfā (Cayphas), beside which still lies the destroyed town of the same name, in a  According to the biblical text (1 Sam 25.1), Samuel was buried in his house in Ramathaim (Rantīs); but, after the translation of his relics to Constantinople at the time of the Arcadius (383–408), the tradition concerning his burial place moved to Nabī Ṣamuʾīl, the earlier name of which also appears to have been Ramah (Naʿaman, ‘Nebi Samwil’). Theoderic’s additional confusion of the site with Shiloh, both here and above at ch. 19, p. 224 (cfr. Abel, Géog., 2, p. 462–63), may perhaps be explained by the prominence given to Shiloh in the story of Samuel’s birth (1 Sam 1.3–20). The Grey Monks (Grisi) were in this case Premonstratensian canons (see Pringle, Churches, 2, p. 85–94). b  On the church and burial place of St  George in Lydda, see Pringle, Churches, 2, p. 9–27. c  A village in the western Judaean hills, where the body of St Stephen was found in ad 415. Possible identifications are Bayt Jimāl and Jammālā (TIR, p. 98), though it may be that Theoderic had in mind a site in the plain, such as Kafr Sābā, or Saʾbā (cfr. Pringle, Red Tower, p. 33–34; Khalidi, All that Remains, p. 555–56). d  Perhaps the now lost medieval village of Kafr Sallām (Pringle, Red Tower, p. 33–34). e  See Pringle, Red Tower, p. 58–71; idem, Churches, 2, p. 164–65; idem, Secular Buildings, p. 83–84. f  Herod the Great founded Caesarea in 22–10/9 bc at a site previously known as Strato’s Tower (Josephus, Antiq., 15.331–41, LCL, 6, p.  414–21; idem, War, 1.408–15, LCL, 1, p. 192–97; Holum et al., King Herod’s Dream, p. 55–105). On the medieval walled city, see Holum et al., King Herod’s Dream, p. 201–35; Mesqui, Césarée Maritime; Pringle, Churches, 1, p. 166–83; idem, Secular Buildings, p. 43–45.

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which those thirty pieces of silver that were given to the traitor Judas by the Jews as the price for Christ’s blood are said to have been made.a On its summit there also stands a castle of the Templars, which makes the coast recognizable to sailors far out at sea.b [40] Then, in fertile land on the sea shore facing Acre (Accaron) is located a huge castle of the same name, which is called ‘New [Ḥayfā]’,c beside which exists a large plantation of palm trees and soon, after three miles, Ptolemais itself, a great, rich and populous city. The harbour or anchorage for ships in Ptolemais, however, is difficult and extremely dangerous to enter when, with a south wind blowing and large accumulations of waves crashing forcefully against each other, the shore edge is shaken by frequent shocks.d For where the fury of the sea is not constrained by the obstacle of anything piled in its way, the waves become violent, overrunning the neighbouring land by more than a stone’s throw. In this city itself the Templars have established on the sea shore a house of huge and wonderful workmanship and the Hospitallers have likewise founded a house of magnificent workmanship in the The ancient city was probably Sycamina (Tall al-Samak, Shiqmona), situated on a sea-girt promontory to the left of the road skirting the foot of Carmel (TIR, p.  237). Despite some medieval coin finds (Conder, Kitchener, Survey, 1, p.  352–53; Amitai-Preiss, ‘Coins from Shiqmona’; Galili, Sharvit, ‘Haifa’, 17*–18*), this appears to have been deserted after the mid seventh century (Elgavish, ‘Shiqmona’), though there is documentary and archaeological evidence for Frankish settlement at Tymini (Galgala, Galilea, Kh. Tinānī, Kh. Tinʿāma) on the adjacent Carmel slopes (Pringle, Churches, 2, p. 368–69; Yavor, ‘Tinami’; Gil, ‘Tinami’). The minting of the thirty solidi is also associated with a tower in Ḥayfā by an early thirteenth-century French pilgrim guide, while others locate the tradition at a place that they call Capernaum (Kh. al-Kanīsa), between Ḥayfā and ʿAtlīt (Inn. VII, 8.2, ed. Pringle, p. 84–85). b  St Margaret’s Castle, see Pringle, Churches, 2, p. 248; idem, Secular Buildings, p. 93. c  See Pringle, Churches, 1, 222–23. Between ‘New Ḥayfā’ and the Palm Grove lay the ruins of another ‘Old Ḥayfā’, formerly Calamon mutatio (TIR, p. 96), where the canons of the Holy Sepulchre had a priory (Pringle, Churches, 2, p. 150–52). d  On Acre’s harbour, see Gertwagen, ‘Crusader port of Acre’; Pringle, Churches, 3, p.  4–5. Directions for ships entering the harbour are given in the thirteenth-century Italian portolan guide (Compasso, §  141, ed. Motzo, p.  xxxi– xxxiii, 62), of which Sanudo provides an inaccurate Latin translation (Lib. Sec., 2.4.25, ed. Bongars, p. 86). a 

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same city.a No matter where other pilgrims’ ships may have made their landfall, after returning from Jerusalem all pilgrims have to make for this city’s harbour in order to be taken home. In fact, in the year that we were there, on the Wednesday of Easter week, we counted thirty ships standing in the port, as well as a ship called a ‘buss’, which we made use of for going and returning.b On the road that runs from Jerusalem to Ptolemais by way of the places mentioned, many abandoned towns and villages that were formely overturned by Vespasian and Titus are to be seen but strongly walled castles, subject to the authority of the Templars and Hospitallers, may also be discerned. [41] Two miles north of the Holy City there is a small church, where pilgrims, on first seeing the city and gladdened with great joy, are accustomed to place crosses; and there also, humbly removing their shoes, they eagerly seek Him who deigned to come there poor and humble for their sakes.c Three miles from there is a large village called today Mahumeria (Mala Humeria), where beside a church consecrated in honour of St Mary there stands a large cross carved in stone and raised on seven steps. After climbing these, the pilgrims contemplate not without sighs the Tower of David, set, as mentioned before, in the citadel of Mount Sion more than four miles away. The ancient name of this village has slipped from memory.d Eight miles again from here stands another large village a  On the houses of the Hospitallers and Templars, see Pringle, Churches, 3, p. 82–114; 166–72. b  Busses also feature in accounts of the Third Crusade. In March 1191, for example, Richard I is described sending his sister and fiancée ahead from Messina to Cyprus on a dromond, a type of vessel that was slower than the others because of its weight but more strongly built; thereafter this ship is consistently referred to as a ‘buss’ (buza) (Itin. Ric., 2.26, 2.28, 2.30, 2.32, 2.42, RS, 38.1, p. 176, 182, 186, 191, 204). While proceeding to Cyprus himself, Richard also saw ‘an enormous ship, which they call a “buss” (navem permaximam, quam Buzam dicunt), returning from the land of Jerusalem’ (2.28, RS, 38.1, p. 181). c  This little church (ecclesiola) belonged to the Latin patriarch and stood at Mountjoy (Raʾs al-Mushārif): see Pringle, Kedar, ‘St  Mary of Mountjoy’; cfr. Kedar, ‘Jerusalem’s Two Montes Gaudii’; Pringle, Churches, 2, p. 43–45. d  This site was al-Bīra, most likely biblical Beeroth (Jos 9.17), or Berea (1 Mac 9.4), which Jerome followed Eusebius in placing on the Neapolis road 7  miles from Jerusalem (Liber locorum, GCS, 11.1, p.  49.8–9; TIR, p.  75; Abel, Géog., 2,

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on a great mountain, from which, after a descent by a precipitous path,a ‹one comes› through a spacious and beautiful plain and a mountainous area to a heavily fortified city, which in antiquity was called Shechem or Sychar, but now Neapolis, that is to say the ‘New City’.b While we were going along this road we met a multitude of Saracens, all of whom, approaching with oxen and donkeys, were coming to plough up a great and delightful plain; crying out with a dreadful clamour in a way not unusual to them when they set out to undertake any kind of hard work, they instilled not a little fear in us. Indeed, many pagans living there in both the towns and villages, not to mention the hamlets, of that province, were accustomed to till the land under the terms of the kings of Jerusalem, the Templars or the Hospitallers.c [42] The aforementioned city of Neapolis is located in Samaria. It overflows with springs and streams, abounds in vineyards, olive groves and trees of every kind and excels in the cultivation of fertile lands. It was here that the Lord Jesus came, weary from the journey, and sat above a spring, where He also spoke with the woman of Samaria (Jn 4.6–26). The well above which the Lord sat, however, is half a mile distant from the city and is located before the altar inside the church built over it, in which nuns are serving God.d This well is called Jacob’s Spring and is situated on the farm p. 262). In the twelfth century the canons of the Holy Sepulchre established a ‘new town’ of Frankish settlers there called Mahumeria (see Pringle, ‘Magna Mahumeria’; idem, Churches, 1, p. 161–65; 4, p. 259–66; idem, Secular Buildings, p. 35– 36). Theoderic was mistaken, however, in believing that the Tower of David would have been visible from it. a  The precipitous descent was between Sinjil, a large village in which there were also Frankish settlers and a church (Pringle, Churches, 1, p. 329–32), and Lubban al-Sharqiyya, below it in the valley to the north. This marked the boundary between the territories of Jerusalem and Nāblus. b  Flavia Neapolis (medieval and modern Nāblus), founded by Vespasian in ad 72. c  On the co-existence of the Muslim population with the Franks in the region of Nāblus in the twelfth century, see Talmon-Heller, ‘Shaykh and Community’; eadem, ‘Arabic Sources’; eadem, ‘Cited Tales’; Richards, ‘ʿImād alDīn’; Ellenblum, Rural Settlement, p. 243–49; Kedar, ‘Palestinian Muslims’, p. 133–38. d  On the church at Jacob’s Well and its Benedictine establishment, see Pringle, Churches, 1, p. 258–64; 4, p. 267–69.

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that Joseph gave to his son (Jn 4.5–6). In former times, this city was destroyed by the Children of Israel, after the slaying of its ruler, Shechem, the son of Hamor the Hittite,a because he had violated Dinah, their sister (Gen 34.1–29). It is located between Dan and Bethel and in it Jeroboam, king of Israel, made two golden calves, one of which he placed in Dan, the other in Bethel (1 Kings 12.25–29). Beside Shechem are two mountains, one parched by drought, on which Cain is held to have offered to God his tributes from the fruits of his land, the other excelling in an abundance of trees and all fruits, on which Abel is similarly said to have offered to God the tributes from his fattened flocks (Gen 4.3–4).b To Shechem the bones of Joseph were brought back from Egyptc and near it is the terebinth below which his mother Rachel hid the idols that she had stolen from Laban, her father (Gen 31.19, 35.4). A mile distant from there lies Bethel, which was previously called Luz,d where the immolation of Isaac by his father Abraham was done and where Jacob also, his head placed upon a stone, saw a ladder raised up to heaven and angels of God ascending and descending by it and the Lord standing by the same ladder (Gen 28.11–13). Near there one sees Mount Gerizim directly facing Mount Ebal (Gebal),e about which Moses instituted blessings and curses according to what the people deserved (Deut 11.26–29, 27.11–13). [43] Six miles from here on a mountain by no means high but strong stands Samaria, also called Sebaste and indeed by people today ‘At St  John’, from which the province of Samaria itself takes its name. Its massive ruins give the appearance of a city and it is furthermore distinguished by a veritable abundance of fields, vineyards and fruits of all kinds. In this place the disciples of blessed John the Baptist consigned to the earth the body of Hamor was a Hivite (Eveus), rather than a Hittite (Etheus) (Gen 34.2). These were Mounts Ebal and Gerizim, which some medieval writers mistakenly equated with Dan and Bethel respectively. See Abel, Géog., 1, p. 360–70, and JW, ch. 2, p. 126, note c. c  Joseph’s shrine, Qabr Yūsuf, stands some 160 m north of the well, see Arafat, Nablus, p. 202–03, and JW, ch. 2, p. 126, note b. d  Bethel, formerly Luz, should more correctly be identified with Baytīn, near al-Bīra (Abel, Geog., 2, p. 270–71; Aharoni, Land, p. 432). e  See note b above. a 

b 

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their master, after he was beheaded by Herod the Younger in the castle of Machaerus (Macherunta) as a reward for a dancing girl (Mt 14.1–12; Mk 6.16–29).a It is said that the body was later burnt by Julian the Apostate.b His head, however, was first of all taken away to Alexandria, then translated to the island called Rhodes, and later conveyed by the emperor Theodosius to Constantinople, where a small piece of his arm is also held in great veneration.c He was buried moreover in a crypt between the prophets Elisha and Obadiah, in the cave in which the latter prophet once fed seventy prophets (1  Kings 18.4),d who are buried in the same place, the entrance to which is by thirty-five steps.e [44] Ten miles from here is the town of Jinīn (Geminum), from which Samaria begins. Five miles from Jinīn stands Jezreel (Iezrael), which is now called ‘At the Chicken Run’ (Ad Cursum Gallina‹ru›m), from which came Naboth, whom the impious Jezebel caused to be stoned for the sake of his vineyard. Afterwards Jehu had her trampled under horses’ feet in the same place (1 Kings 21.2–14; 2 Kings 9.30–37). Beside Jezreel is the plain of Megiddo, in which Ahaziah (Ozias), king of Judah, was overcome and killed by the king of Samaria (2 Kings 9.27–28).f Of this city many ruins are still visible and also a pyramid inscribed with John was beheaded under Herod Antipas, tetrarch of Galilee and Perea (4 bc–ad 39), at Machaerus (Qalʿat al-Makāwar) in Transjordan (Josephus, Antiq., 18.5.2, LCL, 8, p. 81–85; Eusebius, Hist. Eccles., 1.11.6, LCL, p. 81; Petrus Comestor, Hist. Schol., 73, PL, 198, col. 1574–75). b  Rufinus, Hist. Eccles., 2.28, PL, 21, col. 536–37; Philostorgius, Hist. Eccles., 7.4, ed. Bidez, GCS, 21, p. 80. Julian was emperor 331–63. c  The head and arm are both listed among the relics in the church of the Virgin Mary in the Great Palace in a late eleventh-century Greek description of Constantinople translated into Latin c.  1100 (Ciggaar, ‘Description’, p.  245). The arm relic was evidently that translated from Antioch to Constantinople in 956 (Skylitzes, 11.14, trans. Wortley, p. 236; cfr. Kalavrezou, ‘Helping hands’) and is very possibly the right hand now preserved in the Topkapi Saray Museum (Bayraktar, ‘Relics’). d  However, that was another Obadiah, the steward of King Ahab (1  Kings 18.3–16). e  On the church containing the tomb, see Kenaan-Kedar, ‘Sebaste’; Pringle, Churches, 2, p. 283–97. f  King Jehu. a 

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the name of Jezabel herself.a A mile from Jezreel the mountains of Gilboa are to be seen to the east and two miles from it stands the city called formerly Beth-shean (Bethsan), that is ‘The House of the God’, and now Scythopolis. We read that on its wall the head of Saul and the heads of his sons were hung, when the foreigners killed them in battle (1  Sam 31.8–13).b Moreover ‹Scythopolis› marks the eastern boundary of Galilee, whose metropolis this city is.c In its vicinity the Hospitallers have built a very strong and spacious castle on a high mountain to protect the land this side of the Jordan against the attacks of Nūr al-Dīn, the tyrant of Aleppo.d Also near there to the west a certain castle of the Templars called Ṣafad (Sapham) has been strongly fortified against the incursions of the Turks.e Between here and the Great Sea is Mount Hermon,f at whose western foot the Templars have built a castle of no insignificance, on whose land they have constructed a large cistern, which has a machine with a wheel for drawing water from it.g [45] From here a most delightful and fertile plain presents itself, on whose northern border is the city of Tiberias, set on the On the site (Zirʿīn in Arabic), see Pringle, Churches, 1, p.  276–79; 4, p. 269–71; idem, Secular Buildings, p. 56. b  At the time of Saul’s death, Beth-shean (Bethsan), originally named after the house of a deity called San or Shan, was a Philistine city containing the temple of Dagon mentioned in 1  Chron 10.10 (Ps. Jerome, Quaest. hebr. in Reg., PL, 23, col. 1379; Abel, Geog., 2, p. 280–81; Thiel, Grundlagen, p. 267). c  The insertion, or possibly substitution, of ‘Jezreel’ (Iezrahel) as the subject of this sentence is evidently a mistake, perhaps made by a copyist, since it was Scythopolis (Beth-shean, Baysān), not Jezreel, that lay on the eastern edge of Galilee and had been the metropolitan see, although by the time when Theoderic was writing it had been replaced by Nazareth (Hamilton, Latin Church, p. 60–61, 67; Pringle, Churches, 2, p. 118–19). d  Belvoir (Kawkab al-Hawa), built from 1168 onwards: see Ben-Dov, ‘Belvoir’; Biller, ‘Belvoir’; Baud, ‘Belvoir’; Pringle, Churches, 1, p. 120–22; idem, Secular Buildings, p. 32–33). e  The castle, established in 1102, was rebuilt c. 1140 and again more substantially in 1240–1260: see Huygens, De constructione castri Saphet; Pringle, ‘Safad’; idem, Churches, 2, p. 206–09; Barbé, Damati, ‘Château de Safed’; idem, ‘Forteresse médiévale de Safed’; Barbé, ‘Safad Castle’. f  Little Mount Hermon (Jabal Duḥī, Hill of Moreh), rather than Jabal alShaykh, which lies east of the Jordan. g  La Fève, al-Fūla, castrum Fabe/Faborum: see Kedar, Pringle, ‘La Fève’; Pringle, Churches, 2, p. 207; idem, Secular Buildings, p. 49. a 

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Sea of Galilee. There the Lord fed five thousand people from five loaves and two fish (Mt 14.13–21; Mk 6.32–44; Lk 9.10–17; Jn 6.1– 13), after which that place is called ‘The Table’ and the marks of the baskets can still be seen there.a Near to this is the place in which, after His resurrection, the Lord appeared to the disciples and ate with them a piece of grilled fish and a honeycomb (Lk 24.42). This is the Sea of Galilee upon which the Lord came walking around the fourth watch of the night and where He took the hand of Peter, walking on the waves of the sea and already sinking, and said to him, ‘You of little faith, why did you doubt?’ (Mt 14.31). It was also where, on another occasion, when the disciples were in danger, He restored calm to the sea (Mt 8.23–27; Mk 4.36–40; Lk 8.22–25). Beside the same sea not far from Tiberias is the mountain that He ascended on seeing the crowds and on which He was often accustomed to sit and teach both the disciples and the crowds on the very mountain (Mt 5.1–8.1). There He also saw fit to cure a leper (Mt 8.2–4; Mk 1.40–44; Lk 5.12–14). At the foot of Mount Lebanon, which is the limit of Judaea towards the north, is located the city of Paneas (Panias), which subsequently, having been restored by Philip, tetrarch of Ituraea and the region of Trachonitis, was called Caesarea Philippi, in memory, that is, of his own name and equally in honour of Tiberius Caesar, under whom he was ruling.b This is called Bāniyās (Belinas) by people today and in the year of the incarnation of Our Lord Jesus Christ 1164c the pagans snatched it away from the Christians and placed a garrison in it.d In it two springs, that is to say Jor and Dan, rise together and ‹flow› separately as far as the mountains of Gilboa, where they form the Jordan. The Jordan, as has been said before, flows away from the mountains of a  This site is identified at al- Ṭābgha, on the north side of the lake: see Pringle, Churches, 2, p. 334–39. b  Philip, son of Herod the Great, ruled as tetrarch 4 bc–ad 34. c  Date corrected from 1171 by the editor (see Huygens, Pereginationes Tres, p. 26). d  Bāniyās was in Frankish hands between 1128 and 1132 and from 1140 to 1164, when it fell to Nūr al-Dīn (Wm. of Tyre, 19.10, CCCM, 63A, p. 876–77; Pringle, Churches, 1, p. 108).

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Gilboa as far as the Asphalt Lake through the valley that is called ‘Champaign’ (Campestris) or ‘Great’, enclosed by mountains on both sides from Lebanon as far as the desert of Paran (Pharan). Its course, moreover, separates Galilee from Idumaea and the land of Būṣraʿ (Bosra), which is the metropolis of Idumaea second to Damascus.a The Dan follows an underground course from its source as far as the plain named Medan, where it displays its chan­ nel quite openly.b In this plain at the beginning of summer an in­ numerable number of people, bringing all kinds of things to sell, come together and at the same time a huge multitude of Parthians and Arabs to protect the people and their flocks. They remain in those places throughout the whole of the summer. From  the plain itself the Dan wanders through the Sawād (Sueta), in which the pyramid of blessed Job, still standing, is held in veneration by the inhabitants.c Then flowing down over against Galilee of the Gentiles to the town of Kedard and through the valley of the Thorn Thicket (vallis Spineti),e it merges with the Jor. The Jor, however, flows down from Bāniyās out of the lakef and having traversed the Sea of Galilee makes a new beginning between Bethsaida and Capernaum.g [46] This is the Bethsaida from which came Peter and Andrew, as well as John and James, the sons of Alpheus.h Four miles from Bethsaida is Chorazin (Corozaim), where it is believed the Antichrist will be born, because the Lord rebuked them saying, ‘Woe to For Idumaea one should read Aramaea, the region of Damascus (see p. 259, note c below). b  The river described here as the Dan is the Yarmūk, which joins the Jordan just south of the Sea of Galilee. c  Job’s tomb at Carneas (Dayr Ayyūb) was venerated by Christians and Muslims in the twelfth century: see Pringle, Churches, 2, p. 239–40. d  Gadara (p. 256, note b below). e  The lower Jordan Valley. f  Out of the lake of Bāniyās, also known as the Ḥūla Lake. g  Theoderic appears to have misunderstood Fretellus (CR (T), fol.  159rb; cfr. JW, ch. 9 p. 152) at this point, as the Jordan enters the lake on the north between Bethsaida and Capernaum and exits it on the south near Sinnabra. h  Only Philip, Andrew and Peter are reported as having come from Bethsaida (Jn 1.43–44). Theoderic, however, like JW, ch. 9, p. 152, is following Fretellus (CR (T), fol. 159rb). a 

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you Chorazin, woe to you Bethsaida’ (Mt 11.21; Lk 10.13).a Five miles from Chorazin is the fine city of Kedar, of which the prophet said in the psalm: ‘I have dwelt with the inhabitants of Kedar’ (Ps 120.5).b Capernaum, also sited on the right-hand side of the lake, is the city of the centurion, whose sonc the Lord raised from the dead (Mt 8.5–13; Lk 7.1–10). Four miles from Tiberias is located the city of Bethulia, from which came Judith, who killed Holofernes (Jdt 13.2–10). Four miles from Tiberias to the south is Dothan, where Joseph found his brothers (Gen 37.17).d On the left-hand side of the sea below the hollow of a certain mountain extends the lake of Gennesaret, which is enclosed by mountains on all sides and is said to generate a breeze of its own accord, not by pressure of any wind but by discharge from its own air-holes.e Two miles from Gennesaret is the town of Magdala, from which came Mary Magdalene.f This province is called Galilee of the Gentiles and is set in the tribe of Zabulon and Naphthali (Is 9.1; Mt 4.15). In the upper parts of this Galilee were located the twenty cities which the Book of Kings relates that King Solomon gave as a present to Hiram, king of the Tyrians (1 Kings 9.11–13). Two miles from Magdala is located the city of Chinnereth (Cinereth), which was also called Tiberias, of which we have already spoken.g Five miles west of Tiberias stands Mount Tabor, distinguished by its height, on which Our Lord Jesus Christ was transfigured in the presence of three of His disciples (Mt 17.1–8; Mk 9.2–8; Lk 9.28–36). On this mountain a noble church has been built in honour of the Saviour Himself, in which men of a monastic proa  Identified at this time as Kursi, ancient Chorsia or Gergesa (TIR, p. 103–04; Tzaferis, Kursi–Gergesa, p. 41–48). b  Biblical Kedar was a tribe, named after one of Ishmael’s sons, whose terri­ tory adjoined that of the Nabataeans on the northern borders of Arabia (see p. 207, note e above). The city referred to here was evidently Gadara (Umm Qays). c  The words used in the gospels are ‘boy’ (puer), ‘slave’ or ‘servant’ (servus). d  Bethulia and Dothan lay sw of Jinīn, far to the south of Tiberias (Abel, Geog., 2, p. 283, 308). e  Cfr. JW, ch. 10, p. 154, following Fretellus (CR (T), fol. 159va); cfr. Isidore, Etym., 13.19.6, PL, 82, col. 488 (s.v. Genesar); Ps. Hegesippus, de Excidio, 3.16, PL, 15, col. 2097. f  See Pringle, Churches, 2, p. 28. g  Chinnereth (Gennesaret) lay some distance north of Tiberias.

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fession zealously serve God under the rule of an abbot.a It is said that on this mountain the office of the mass was also celebrated for the first time. On the way down this mountain is the place where Melchizedech, priest of the highest God and king of Salem, met Abraham when he was returning from the battle of Amalek, offering him bread and wine (Gen 14.18).b Two miles from Tabor is the city of Nain (Naim), at whose gate the Lord restored to the widow her son, raised from the dead (Lk 7.11–15).c Above Nain is sited Mount En-dor, at whose foot beside the Kadumim brook, which is the Kishon (Cison), encouraged by the advice of Deborah the prophetess, Barak son of Abinoam (Abinoen) triumphed over Jabin, king of the Idumaeans, and Sisera, the commander of his troops, and, pursuing Zeeb, Zebah and Zalmunna, the kings of the Ishmaelites, Hagrites (Agareni), Amalekites and Ammonites across the Jordan,d found on his return from pursuing them Sisera himself slain by Jael, the wife of Heber the Kenite (Abel Cynei), by a nail driven through his temple down to the ground (Judg 4–5, 7.3–12; Ps 83.5–11). [47] Four miles west of Mount Tabor on the road leading to Acre is the glorious city of Nazareth. In Nazareth stands a venerable church distinguished by the honour of an episcopal seat and dedicated to Our Lady St Mary.e Inside this church one goes down some fifteen steps in the left-hand aislef into an underground cave, where to the east a cross is impressed in the base of an open altar showing that in that place Christ was announced to Our Lady by the Archangel Gabriel. To the left of the altar itself, that is to say to the north, Joseph, her spouse who raised the Saviour, lies buried and over him an altar has also been placed. Not only this, but to On the Benedictine and Orthodox monasteries, see Pringle, Churches, 2, p. 63–83. b  On the cave chapel of St Melchizedek, see Pringle, Churches, 2, p. 83–85, and JW, ch. 1, p. 122–23 and notes. c  On the church at Nain, see Pringle, Churches, 2, p. 115–16. d  Here two different incidents have been merged together. The pursuer was Gideon, not Barak (cfr. Aharoni, Land of the Bible, p. 221–25, 262–64). e  On the cave and church of the Annunciation, see Bagatti, Nazaret, 2, p. 18–131; Pringle, Churches, 2, p. 116–40. f  Theoderic again uses the word absis for ‘aisle’. a 

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the right, that is to the south, there is a place with a cross imprinted in the ground and an arch over it, in which the Blessed Mother of God sprang at birth from her mother’s womb. This great and amazing miracle about this city, however, is told by everybody with one voice, namely that as often as the pagans attempt to attack it, they are restrained from such an enterprise either by blindness or by some other affliction sent from heaven. In the same city, a fountain gushes from a head – of a lion, that is – carved from marble, from which the child Jesus often used to draw water and carry it to his Mother. This fountain is said to have come into being for this reason: When at one time the boy Jesus was on his way to draw water from a cistern, the jar was broken by the pranks of His little contemporaries and He carried the water away to His Mother in a fold of his tunic, not having any other vessel for carrying it. When she refused to drink it, because it seemed to her to have been insufficiently cleanly carried, as if in indignation He threw it from the fold on to the ground, whence the spring that remains to this day is said to have immediately burst forth.a A mile from Nazareth to the south is a place that is called the ‘Precipitation’,b because the Jews wanted to cast Christ down from it when He, passing through the midst of them, went away (Lk 4.29). [48] Two miles from Nazareth on the road leading to Acre is Sepphoris, a fortified city, from which came blessed Anne, the mother of the Mother of Christ.c Four miles from Nazareth, two from Sepphoris, towards the east is Cana of Galilee, from which came Philip and Nathaniel and where the Lord turned water into

The story of Jesus drawing water at the spring is based on earlier traditions surrounding his infancy and finds echoes, for example, in Ps.  Matt., 33, ed. Tischendorf, 76, p. 103; ANF, 8, p. 380; Ps. Thomas, ed. Tischendorf, p. 151, 162, 174–75; ANF, 8, p. 397, 399, 402; NTA, 1, p. 446–47. On the medieval church of St Gabriel that was associated with the spring, see Bagatti, Nazaret, 2, p. 154–60; Pringle, Churches, 2, p. 140–44. b  Precipitium: ‘casting down’ but also ‘precipice’. On the site and its chapel, see Pringle, Churches, 2, p. 45–48. c  The medieval remains in Sepphoris (Saffūriyya) include a church and a fortified tower: see Pringle, Churches, 2, p. 209–18; idem, Secular Buildings, p. 92, fig. 2c. a 

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wine (Jn 2.1–11).a Three miles from Sepphoris on the road leading to Acre is a very strong castle of the Templarsb and soon, after another three miles, Acre or Ptolemais itself. Consequently this road, which leads from Acre to Jerusalem by way of Nazareth, Samaria and Neapolis, is called the ‘upper road’, while the one that goes from Acre through Caesarea and Lydda is called the ‘coastal road’. [49] Arabia is joined to Idumaea in the territory of Būṣraʿ (Bosra).c Idumaea is a province of Syria and the capital of the Idumaeans is Damascus. Eliezer, Abraham’s servant (Gen 15.2), built this city in the field in which Cain killed his brother Abel.d In Damascus was formerly Esau, who was both Seir (Seyr) and Edom (Gen 25.30, 36.8), after whom the whole of that land was called Idumaea. A certain part of it, however, is called Uz (Hus), from which came blessed Job (Job 1.1); part of it is also called Sawād (Sueta),e from which came Bildad the Shuhite (Baldach Suites). In the same province is the city of Teman (Theman), from which came Eliphaz the Temanite,f and in the same place is the town of Naamah (Naaman), from which came Zophar the Naamathite (Job 2.11).g Arpad (Arphat), Hamath (Emat) and Sepharvaim (Sea  Cana was identified in this period as Khirbat Qānā, between Saffuriyya and Acre. It could be that Theoderic’s directions, following JW and Fretellus, reflect the earlier identification with Kafr Kanna (see Pringle, Churches, 1, p. 285–86; 2, p. 162–64) or that Fretellus’ text should have read ‘west’ for ‘east’. Jn 21.2 states that Nathanael came from Cana, but according to Jn 1.44 Philip was from Bethsaida. b  Shafa ʿAmr, le Saffran: see Pringle, Churches, 2, p. 301–04; idem, Secular Buildings, p. 114. c  Like Fretellus and JW (p. 147, note g), Theoderic confuses Idumaea (Edom), the area of Transjordan lying south of Moab, with Aramaea, the area around Damascus. The Bosra referred to here is evidently Būṣraʿ, formerly Bozrah in Bashan, while Bozrah in Edom lay further south (cfr. Aharoni, Land of the Bible, p. 40, 56, 146, 160, 172, 208, 376, 433). d  Jerome, in Ezech. 8.27.18, PL, 25, col. 257; CCSL, 75, p. 373. e  The black basalt country east of the Sea of Galilee, also known as the Terre de Suethe (Le Strange, Palestine, p. 532–33; Dussaud, Topographie, p. 381–82; Gaudefroy-Demombynes, Syrie, p. 66–67, 120, 124). f  Jerome, Lib.  Loc., GCS, 11.1, p.  97.14–19. Possibly Ṭawilān, in southern Transjordan (Aharoni, Land of the Bible, p. 40, 56, 442). g  Perhaps confused with Nemra/Namara, ‘a large village in the region of Batanaea’ (Jerome, Lib. Loc., GCS, p. 139.9–10; cfr. Dussaud, Topographie, p. 341, 359–60). These three were Job’s comforters.

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pharnaim) are cities of the Damascenes (Is 36.19, 37.13).a In the territory of the Idumaeans, two miles from the Jordan, is the Jabbok (Iadach) brook.b Having crossed it when he was returning from Mesopotamia, Jacob wrestled with an angel, who changed his name from Jacob to Israel (Gen 32.22–28). In Idumaea is Mount Seir, below which is Damascus.c Two miles from Damascus is the place where Christ threw down Saul and raised up Paul, making an enemy a friend and a persecutor a teacher of truth (Acts 9.4– 6). At the foot of Mount Lebanon rise the rivers of Damascus, the Pharpar (Farfar) and Abana (Albana) (2 Kings 5.12),d one of which, the Abana, joins the Great Sea after flowing through the plain of ʿArqa (Archados).e In that region blessed Eustachius with­ drew, bereft of his wife and forsaken by his sons.f The Pharpar courses through Syria as far as Antioch and gliding along its walls enters the Mediterranean Sea ten miles from the town in the port of Solinus (Solim), which is called the Port of St Symeon.g In Antioch, the blessed Apostle Peter occupied the see for seven years, adorned with the pontifical fillet.h [50] Lebanon divides Phoenicia and Idumaea. Tyre is the capital city of the province of Phoenicia, whose inhabitants, so the Syrians assert, wanted to receive Christ when He was walking around the coastal regions, but He Himself said that He was sent only to the lost sheep of the house of Israel (Mt 15.24). a  Jerome, Lib. Loc., GCS, 11.1, p. 39.10 (Arfad), p. 89.19 (Emath), p. 161.25–27 (Saffaruaim). b  Nahr al-Zarqā. c  As Theoderic has already stated, Seir or Mount Seir is an alternative name for Edom. Here the reference is most likely to Mount Hermon, also known as Mount Sirion (Jabal al-Shaykh). d  Nahr al-Aʿwaj and Nahr Baradā respectively, which rise in the Anti-Lebanon range and end in the desert se of Damascus (Abel, Géog., 1, p. 487 n. 1). e  Not the Abana (Baradā), but possibly the Nahr al-ʿArqa or Nahr al-Kabīr alJanūbī, both of which reach the sea between Tripoli and Ṭarṭūs. f  On the legend of St Eustachius, see AA SS, (20) Sept., 6, p. 127; Jacobus de Voragine, Legenda Aurea, ed. Maggione, 2, p. 1090–98. g  Medieval writers sometimes identified the Pharpar as the Orontes and applied the names Soldinus or Solinus both to the town of al-Suwaydiyya (Seleucia Pieria) and to the river itself at this point (see Dussaud, Topographie, p. 431). h  Lib. Pontif., PL, 213, col. 989; trans. Davis, TTH, 5, p. 1.

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These, however, are the large walled coastal cities located in the provinces of Syria, Palestine and Judaea that lie under the authority of the Christians. Mamistraa and Antioch and also Tripoli, which is called Tursoltb by people today, together with a city containing a strongly fortified castle called Jubayl (Gibeleth),c are the towns of the province of Coele-Syria (Celessirie). There follows to the westd Berytus (Beritus) on the sea shore, called Beirut (Baruth) by people today, a rich, strong, large and populous city, in which the Jews, enemies of the Cross of Christ, once crucified an image of Him thinking to cast dishonour on Him. Since they had learnt about all the things that their fathers had done to Christ when they placed Him on the Cross, they also pierced the side of his image with a lance, from which, as from the side of Christ hanging on the Cross, blood and water flowed out (Jn 19.34). This they collected in vases and, adding sin to sin (Sir 5.5; Is 30.1), set about testing God (Sir 18.23). But Almighty God made use of their evil for the good; for, when they anointed the limbs of sick people with that same blood in order to be able to ridicule Him further if the effectiveness of divine power should not immediately show itself, seeing that those touched by a smear of the holy liquid experienced an immediate return of strength, they bowed their necks in submission to faith in the Christian profession.e This icon is reverently kept to this day in the church of the same city, which is distinguished by a pontifical throne.f [51] Sixteen miles from Beirut is the eminent city of Sidon, in which was born Dido, who founded Carthage in Africa. Six Misis in Cilicia. Tursolt was the name for Tarsus: see Wilbrand, 1.19, ed. Pringle, p. 125. c  On the castle and walls of Jubayl (Byblos), see Müller-Wiener, Castles, p.  64–65, pl.  85–87; Deschamps, Châteaux, 3, p.  203–15, pl.  i–vi; Kennedy, Crusader Castles, p. 64–67, pl 23–24; Chaaya, ‘Fortifications’. d  More correctly ‘south-west’. e  This tradition is mentioned by a number of pilgrims, including JW, ch.  8, p. 149 (after Fretellus CR (T), 158vb), and derives from a sermon attributed to Athanasius of Alexandria, read at the Second Council of Nicaea in 787 (Ps. Athanasius, de Pass. Imag. Domini; cfr. Pringle, Pilgrimage, p. 66, 234, 249, 358). f  On the Latin cathedral in Beirut, see Enlart, Monuments, p. 2, p. 68–78; Pringle, Churches, 1, p. 112–15. a 

b 

261

196

Theoderic

197

miles from Sidon is Ṣarafand (Sarphan), which is also Zarephath (Sarepta) of the Sidonians, in which the widow fed the prophet Elijah and in which through the same prophet the Lord raised the widow’s son – that is to say, the prophet Jonaha – from the dead (1 Kings 17.8–24; Lk 4.25–26).b Eight miles from Ṣarafand, Tyre, which people today call Ṣūr (Surs), stands on the sea-shore, excelling all other cities by its strong defences of towers and walls.c Although this looks rectangular, giving the appearance of an island, some three of its sides touch the sea while the fourth is exceedingly strongly fortified with ditches, barbicans, towers, walls, bastions and crenellations. It has only two exits, which are rendered firm by quadruple doors furnished with towers on either side. It is distinguished, like Acre, by a double harbour, an inner one for the citizens and an outer one for the multitude of ships belonging to foreigners. Between the harbours a pair of towers constructed from a huge mass of stones stand out on high, holding between them as a gate an enormous chain made of iron, which denies the possibility of entering or leaving while closed but permits it when open.d This city is distinguished by an episcopal office. Four miles from here stands the castle of Iskandarūna (Scendelim),e through which waters bursting forth above it run away downhill and disperse there in the sea. Three miles after this stands a large village, which people now call Hubert’s Castle (Castrum Inberti).f After four miles follows Acre, or Ptolemais, and after that New and Old Ḥayfā (Cayphas) another three miles further on. Then too, after another six miles, Caesarea of Palestine, remarkably built by King Cfr. Jerome, in Ionam, prologue, PL, 25, col. 1118; CCSL, 76, p. 378. On the medieval church of St Elias, built on the supposed site of the widow’s house, see Pringle, Churches, 2, p. 281–82. c  On Tyre, see Antaki-Masson, ‘Crusader City of Tyre’; eadem, ‘Fortifications de Tyr’; Chéhab, Tyr à l’époque des croisades; Pringle, Churches, 4, p. 177–230. d  For a discussion of such harbour defences, see Kedar, ‘Harbour and River Chains’. e  See Pringle, Churches, 1, p. 251; idem, Secular Buildings, p. 51. f  Al-Zīb, also known as Casale Hubert de Paceo or Casale Imbert, where there was a Frankish settlement: see Pringle, Churches, 2, p.  384–85; idem, Secular Buildings, p. 110. a 

b 

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Herod along with the adjacent harbour, and then after another thirteen miles Joppa (Ioppe) or Jaffa (Iafis), whose harbour is prone to shipwrecks on account of the force of the southerly wind; and after this, in order, Gaza or Gazara and the strongly fortified city of Ascalon, both of which have been spoken of above. All these cities are on the coast and all are large and have walls. We have set out these things concerning the Holy Places in which Our Lord Jesus Christ assumed the form of a servant for us (Phil 2.7) and exhibited the presence of His corporeal substance – things that we have learnt partly from what we have seen, partly from the reliable accounts of others – in the hope of stirring up the hearts of readers and listeners in their love of Him through the account of the places that are described herein.

263

APPENDIX List of variations from Huygens’ edition of Saewulf, based on Cambridge, Corpus Christi College, MS 111, fol. 37–46, found in London, Lambeth Palace, MS 144, fol. 117ra–119vb

The first part the Cambridge text, describing Saewulf’s sea journey (pp. 59–64, lines 1–164: Ego Saewulfus … Amen), is omitted altogether from the Lambeth text, which instead begins, Introitus civitatis Ierusalem est ad occidentem sub arce David (p. 64, line 170), preceded by the heading, Incipit certa relatio de situ Ierusalem. In the following list, divergences from the Cambridge text are shown thus: Cambridge > Lambeth. The change in the orthographic style of the diphthong ae (or ȩ) to e is common to Lambeth and is not included in the list. The page references are those of the edition, not the translation. p. 64, line 178: Maximus omitted (fol. 117ra). p. 65, line 184: sed > set (fol. 117ra). p. 65, line 195: quislibet > quilibet (fol. 117ra). p. 65, line 199: fuisse > crevisse (fol. 117ra). p. 65, line 212: detrusa > destructa (fol. 117rb). p. 65, line 213: pretorio > pretoreo (fol. 117rb). p. 65, line 223: scissus > scissus est (fol. 117rb). p. 65, line 224: sicut > sic (fol. 117rb). p. 66, line 231: Sara, Isaac > Sarra, Ysaac (fol. 117rb) p. 66, line 236: caput > capud (fol. 117rb)

265

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p. 66, line 239: signavit > significavit (fol. 117va). p.  66, line 247: sanctae Mariae scilicet sanctique Iohannis in honore > in honore scilicet sancte Marie sanctique Iohannis (fol. 117va). p. 66, line 248: sibi > se (fol. 117va). p. 66, line 250: imago > ymago (fol. 117va). p. 66, line 252: efflagitantem > efflagitatem (fol. 117va). p. 66, line 250: perpicta > picta (fol. 117va). p. 66–67, lines 254–55: sancti Iohannis aecclesiae > sancti ecclesie Iohannis (fol. 117va). p. 67, line 260: per ostium ad ostium > per ḥostium ad ostium (fol. 117va). p. 67, line 262: eo quod latine omitted (fol. 117va). p. 67, line 263: ministrabatur > ministratur (fol. 117va). p. 67, line 265: Cui aecclesiae alia adheret aecclesia > Cui ecclesie ecclesia alia adheret (fol. 117va). p. 67, lines 270–71: arcusbalista bis > arcus balistaris (fol. 117va). p. 67, line 273: latitudinis > altitudinis (fol. 117va–vb). p. 67, lines 278–79: Bethel > Bechel (fol. 117vb). p. 67, line 280–81: vidit > videt (fol. 117vb). p. 68, line 293: convitiis > conviciis (fol. 117vb). p. 68, line 295: Zachariae > Zakarie (fol. 117vb). p. 68, line 304: columbas > columpnas (fol. 117vb). p. 68, line 313: a > autem (fol. 117vb). p. 68, line 313: asyno > asino (fol. 117vb). p. 68, line 327: superprobatica > super Probatica (fol. 117vb). p. 68, line 328: Hebraice > Hebrayce (fol. 117vb). p. 69, line 334: per > ad (fol. 117vb). p. 69, line 339: ibique > ibi (fol. 117vb). p. 69, line 335: Gethsemani > Gessemani (fol. 117vb). p. 69, lines 355–56: arcusbalista > archusbalista (fol. 117vb). p. 69, line 364: supramemorata > supramemorate (fol. 117vb). p. 69, line 364 summum omitted (fol. 117vb). p. 70, line 368: circuncinctus > circuncintus (fol. 117vb). p. 70, line 369: ascensionem > ascensiones (fol. 118va). p. 70, line 374: hebraice > ebraice (fol. 118va). p. 70, line 380: paraclytum > paraclitum (fol. 118va).

266

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p. 70, line 385: resurrexero > resurrectio (fol. 118va). p. 70, line 391: et > est (fol. 118va). p. 71, line 404: reconditae sunt > recondite (fol. 118va). p. 71, lines 411–12: preter ‹in› aedificiis in circumitu et cellulis > preter edificia in circuitu et cellulas (fol. 118vb). p. 71, lines 417–18: est monasterium pulcherrimum omitted. p. 71, lines 421–22: Sarracenis > Saracenis (fol. 118vb). p. 71, line 424: dimissum > divisum (fol. 118vb). p. 71, line 426: Sarracenis > Saracenis (fol. 118vb). p. 71, lines 432–32: nativitatis dominicae > dominice nativitatis (fol. 118vb). p. 71, line 433: asynus > asinus (fol. 118vb). p. 72, line 435: caput > capud (fol. 118vb). p. 72, line 435: in sepulchro supponebatur > in speculo supponebatur (fol. 118vb). p. 72, line 441: Eustochium > Eustogium (fol. 119ra). p. 72, line 446: balnearorium > balniatorium (fol. 119ra). p. 72, line 452: osculabatur > osculatur (fol. 119ra). p. 72, line 453: unguebat > ungebat (fol. 119ra). p. 72, line 459: sterilissima ad generandum omitted (fol. 119ra). p. 72, line 463: Iordanis > Iordanem (fol. 119ra). p. 72, line 467: infestissima > infetissima (fol. 119ra). p. 73, line 480: maxima et pulcherrima a Sarracenis > a Sarracenis maxima et pulcherrima (fol. 119rb). p. 73, line 482: unumquodque > unum quoque (fol. 119rb). p. 73, line 483: sarcofagis > sarcophagis (fol. 119rb). p. 73, lines 498–99: siciens et supra > siciens supra (fol. 119rb). p. 74, line 502: ad Cayphas, a Caypha > ad Caiphas, a Caipha (fol. 119va). p. 74, line 504: Sarracenis > Saracenis (fol. 119va). p. 74, line 517: tercium autem Helyae paulo remotius > tercium in honore Helye paulo remotum (fol. 119va). p. 74, line 520: Helyae > Helie (fol. 119va). p. 74, line 523: Tyberias > Tiberias (fol. 119va). p. 74, line 524: vero > autem (fol. 119va). p. 74, line 525: est omitted (fol. 119va). p. 75, line 542: Iordanis > Iordane (fol. 119vb).

267

APPENDIX

p. 75, line 545: Iordanis > Iordanen (fol. 119vb). p. 75, line 549: lacti > lacte (fol. 119vb). p. 75, lines 551–60: Perscrutatis … possidet omitted (fol. 119vb). p. 75, lines 560–61: Postea vero est Acras > Acras est (fol. 119vb). p. 75, line 562: sunt omitted (fol. 119vb). p. 75, line 563: Baruth > Barut (fol. 119vb). p. 75, line 563: Remundus possidet > Reimundus possedit (fol. 119vb). p. 75–77, lines 564–622: Gelboe, deinde Tripolis … testantibus Grecis > Gelboe, et cetera (fol. 119vb).

268

INDEX OF SCRIPTURAL REFERENCES

Genesis 1.25–31 4.3–4 4.15 4.23 12.8 13.3 13.10 14.18 15.2 18.1–2 19.15–23 19.19 19.24–25 19.24–26 22.1–14 23 23.19 25.8–10 25.9–10 25.30 28.11–13 28.11–19 28.12 28.16 28.17 28.19 31.19 32.22–28 33.19 34.1–2 34.1–29

126 251 143 143 127 127 146, 243 123, 257 149, 259 111 146, 243 94 146, 242 146, 243 100 144, 241 101 144, 241 101 149, 259 251 103, 127 103 218 127, 173 127 251 150, 260 126 126 251

35.4 35.6 35.16–20 35.19 35.27–29 35.29 36.8 37.12–28 37.17 37.17–28 48.7 49.29–33 50.1–13 50.10–14 50.13 50.24–26 Exodus 3.2 13.19 13.21–22 15.27 16.4 17.2–7 19.81 24.12–18 24.12–34.28 31.18 32.2–6 34.27–28 Numbers 13.1–22 17.8

269

127, 251 127 130, 240 128 144, 241 101 149, 259 124 256 155 128, 130, 240 101, 144, 241 101 142 242 101, 111 111 101, 111 147 147, 238 238 238 235 146, 238 111 146, 238 126 146 145, 242 103

INDEX OF SCRIPTURAL REFERENCES

20.2–13 20.22–29 22.1–35 33 33.9 33.38–39 Deuteronomy 3.1–7 9.9–11 9.10 11.26–29 27.11–13 29.7 29.23 32.48–52 34.5–6 34.6 Joshua 2.1–21 10.10 14.15 18.1 20.7 21.11 24.32 Judges 1.23 4–5 7.3–12 7–8 16.1–3 1 Samuel 1.1 1.1–19 4.3–6.18 6.19–7.2 9.4–5 23.29 24.1–22 31.1–7 31.8–10 31.8–13 2 Samuel 1.1 1.21 5.5 5.7

147, 238 147 146, 243 147 147, 238 147 239 146 111, 238 251 251 239 146, 242 147 147 238 156 246 241 246 144 241 126 127 123, 257 257 123 243 245 246 246 246 245 142 142 124 124 253 122 124 145, 242 197

6.2–7 16.8 24.15–17 24.16–17 24.18–25 1 Kings 1.33–46 5–7 5–8 8.1–21 9.11–13 11.7–8 12.25–29 12.25–33 17.8–24 18.4 21.1–15 21.2–14 2 Kings 2.11 2.19–22 2.23–24 5.1–14 5.12 9.27 9.27–28 9.30–37 25.1–9 25.1–21 25.8 25.8–17 1 Chronicles 28.1–21 28.3 29.1–4 2 Chronicles 1.7–12 Ezra 1–8 Nehemiah 4.17 4.19 Judith 7–13 13.2–10 1 Maccabees 1.20–40

270

246 130 130 223 131, 223 180, 198 103 220 247 154, 256 157 251 126 149, 262 252 124 252 111 110, 142 156 157 150, 260 143 124, 252 124, 252 220 131 131 220 131 130 131 131 220 220 161 155 256 221

INDEX OF SCRIPTURAL REFERENCES

2.1 2.70 9.19 13.25–30 36–51

156, 245 156 156 156 221

1.1 2.11 Psalm 47.1 49.6 60.8 63.1 66.20 74.12 78.25 79.10 83.5–11 83.9–10 83.9–11 87.3 89.12 108.9 113.2 120.5 120.34 122.3 144.7 145.18 Ecclesiastes 2.14 Song of Solomon 1.14 3.9 4.1 4.8 7.4–5 Sirah 5.5 18.23 24.14 51.19 Isaiah 1.3 7.8 9.1 9.6

149, 259 150, 259

Job

94 96 149 146 97 101, 169, 219 128, 240 94 257 123 123 127 123 149 94 153, 256 214 119 204 94 194, 208 142 161 150 150 143 261 261 238 94 128 149 152, 154, 256 166

30.1 36.19 37.13 61.22 63.1 Baruch 4.33 Ezekiel 5.5 47.1–2 Hosea 13.14 Hosea 13.14 Joel 3.2 Amos 1.1 Jonas 1.4 Micah 5.2 Matthew 2.1–11 2.6 2.11 2.16 2.23 3.13–17 3.16 3.17 4.1–2 4.1–4 4.2 4.5 4.6 4.8–11 4.11 4.15 5.1 5.1–8.1 6.9 8.1–4 8.2–4 8.5–13 8.10 8.23–27

271

261 260 260 164 149 94 219 220 168 168 158 156 95 128, 240 128, 241 240 110 109, 128 121 237 141 141 110 141 235 133 134 142 236 152, 154, 256 154 254 234 154 254 256 153 154, 254

INDEX OF SCRIPTURAL REFERENCES

8.28–34 9.20–22 11.21 14.1–12 14.6–12 14.13–21 14.22–31 14.31 15.24 16.13 17.1–8 17.1–9 17.4 17.5 21.1–7 21.5 21.9 21.10 21.12–13 21.13 23.35 26.6 26.6–7 26.6–13 26.17–19 26.32 26.36 26.38–40 26.39 26.40 26.41 26.45 26.46 26.47–57 26.69–75 26.75 27.3–10 27.7 27.26 27.32 27.35 27.49 27.51 27.52 27.54 27.57–60 28.1

143 105 153, 256 112, 252 125 154, 254 154 254 260 114 256 122 113, 122 122 225 164 104, 140 188 134 103 103, 214 161, 224 110 234 226 107 230 105 162 162 163 162 163 163 164, 231 108 106, 180 198 231 166 100 167 100, 167 100 167 169, 243 171

28.10 28.51 Mark 1.9–10 1.10 1.11 1.12–13 1.13 1.24 1.40–41 1.40–44 4.35–41 4.36–40 5.1–13 5.25–34 6.16–29 6.21–29 6.31–44 6.32–44 9.2–8 9.2–9 9.5 9.7 10.46–52 11.1–7 11.15 11.15–17 12.41–44 14.3 14.12–25 14.13–15 14.28 14.33 14.43–53 14.66–72 15.21 16.1 16.6 16.7 16.12–13 16.38 16.39 Luke 1.5–80 1.13 1.26–33 1.28

272

169 209 237 141 141 141 236 121 154 254 154 254 143 105 112, 252 125 154 254 256 122 122 122 142 225 134 103 133 110, 161, 224 226 161 107 230 163 164, 231 166 199 199 169 169 167 167 245 103 112 121, 202

INDEX OF SCRIPTURAL REFERENCES

1.38 1.39–40 1.42 1.46–55 1.49 2.8–14 2.14 2.21 2.22–34 2.25–35 2.29 2.42–46 3.21–22 3.22 3.23 4.1–4 4.2 4.5–8 4.25–26 4.29 4.29–30 4.34 5.12–13 5.12–14 7.1–10 7.9 7.11–15 7.11–17 7.44 8.22–25 8.26–33 8.43–48 9.10–17 9.18–22 9.28–36 9.33 9.35 10.1 10.13 10.38–42 11.51 18.35–43 19.1–10 19.29–35 19.41–44 19.45 21.1–4

121 156 202 171 94 241 128 103, 132 103 184, 218 133, 184 103 237 141 141 141 235 142 149, 262 258 122 121 154 254 256 153 257 123 160 254 143 105 254 114 122, 256 122 122 109 153, 256 234 214 142 156 225 99 103 133

22.7–22 22.41 22.44 22.47–54 22.54–62 22.62 23.26 23.39–43 23.44–45 23.47 23.50–53 23.55–56 24.1 24.13–31 24.33–41 24.34 24.42 John 1.29 1.32–33 1.44 1.46 2.1–11 2.4 2.13 2.14–16 2.19 4.4–7 4.5 4.5–6 4.5–42 4.6–26 5.2 5.8 6.1–13 6.51 6.59 8.3–6 8.3–11 8.7–11 8.59 9.1–7 11.1 11.1–44 11.1–45 11.47 12.1–19

273

226 106, 162, 230 106, 162 163 164, 231 108 166 167 167 167 169, 243 199 199 169, 245 170 169 254 125 141 113 121 113, 122, 259 167 103 134 103 112 126 251 126 250 104, 232 185 254 128 153 104 220 135 104 106, 157 225 110 234 153 234

INDEX OF SCRIPTURAL REFERENCES

12.12–13 13.1–10 13.1–17 13.2–4 13.4–12 13.21–26 14.15–16 14.25–26 18.2–12 18.3 18.12 18.15–18 18.25–27 19.13 19.17 19.19 19.25–27 19.26 19.27 19.34 19.34–37 19.38–42 20.15 20.19 20.19–24 20.19–29 20.24–29 20.26 20.26–29 20.30 21 21.1–11 21.1–14 21.1–23 Acts 1.4–11 1.9 1.10–11 1.18–19 2.1–4 3.1–10 3.2 3.6 7.56

225 108 227 162 170 162 175 175 163 230 230 164, 231 164, 231 164, 230 166 121 101 167 167 209, 261 167 169, 243 101 108 170 170 227 108 108 153 108 113 154 170 175 233 107 106, 180 226 102 197, 213 138 232

9.4 9.4–6 9.4–25 9.36–41 10 12.1–2 12.3–11 12.5–11 12.10 12.11 13.22 17.15–33 17.34 18.1–18 54–60 Romans 6.9 16.27 1 Corintians 4.13 11.24–25 15.10 1–2 Corintians Galatians 6.15 Philippians 2.7 Colossians 3.9–11 2 Timothy 2.12 Hebrews 9.4 13.12 1 Peter 4.13 2 Peter 3.2 Revelation 1.9 4.11 5.1–5 5.5

274

150 260 150 243 143 182 182 226 183 182 130 91 91 90 155 171 97 193 162 119 90 141 263 141 193, 224 103 99, 231 193 98 91 133 158 169

INDEX OF NON-BIBLICAL SOURCES

Acta Johannis 111–1592 Adhémar of Chabannes Chronicon 3.56125 Adomnán of Iona de Locis Sanctis 1.14106 2.16.1114 2.19114 Adso de Antichristo col. 1293 153 Albert of Aachen Historia 7.1, 7.24, 7.30, 7.36, 7.71 173 9.18 12, 97 9.19 13, 115 10.4997 11.2797 12.21239 Anastasius Interpretatio Synodi VII col. 314–15 101 Annales Herbipolenses p. 7 184 Arnold of Lübeck Chronica 1.2–4, 1.6–8  30 Ps. Athanasius de Melch. -123 de Pass. Imag. Domini - 149, 261

Augustine Conf. 9.4.11119 con.Maximin. 2.7145 de Trin. 1.6 (13) 138 in Ioh. 55.3162 in Psalm. 121.5–6119 Baldric of Bourgueil Historia 2.15, 2.17, 4.4 173 Bar Hebraeus Chron. 1092 Bede Homiliae 3.105 104, 225 in Lucam 3159 Loc. Sanct. 2.198 5.2106 10.2114 Belard of Ascoli 10145 Burchard of Mount Sion Descriptio Terrae Sanctae 12 (2.5) 148 13 (2.6) 148 38 (6.2) 114

275

Index of Non-Biblical Sources

86 (8.6) 175 89 (9.7) 246 Ps. Clement Homiliae -94 Recog. -94 Clement of Alexandria Stromata 4.25123 Compasso da Navigare 141248 Conrad III Dip. no. 197 184 Constantine Porphyrogenitus de Admin. Imp. p. 84–85, 88–89 92 Cosmas Coll. 8192 Cyril of Scythopolis Vita S. Sabae - 109, 181 Daniel Zhitiye i knuzheniye 3 (trans. 2) 117 4 (trans. 3) 92 11 (trans. 10) 101 11–12 (trans. 10–11) 168 28–31 (trans. 27–30) 237 89 (trans. 88) 123 94–95 (trans. 93–94) 112 de Nat. Mariae 1121 2–5  185 6134 9121 Descriptio locorum p. 422 152 p. 428 246 Egeria Itinerarium 17.3, 30.1, 30.3, 32.1, 37.8, 39.2, 43.7, 46.5 98 Epiphanius 1100

Ernoul Chronique p. 203 239 Eucherius de Situ 698 Eusebius Hist. Eccles. 1.11.6 125, 252 2.23.1–18136 3.3694 On. p. 8 142 p. 14–16 142, 151 p. 48 249 p. 58 105, 185 p. 64 143 p. 70 246 p. 74 143 p. 138 150 Vita Const. 3.25–4098 Florence of Worcester Chron. p. 258–76 10 Fretellus CR (P) fol. 108ra 150 fol. 108va 126 fol. 108vb 185 CR (T) fol. 158ra 144–45 fol. 158ra–rb 145 fol. 158rb 145–46 fol. 158rb–va 32, 146–47 fol. 158va 147, 148 fol. 158va–vb 147–49 fol. 158vb 261 fol. 158vb–159ra 149–50 fol. 159ra 150–51 fol. 159ra–va 151–53 fol. 159rb 40, 152, 153, 255 fol. 159va 256 fol. 159va–vb 153–55 fol. 159vb 121 fol. 159vb–160ra 121–22 fol. 160ra 122–23

276

Index of Non-Biblical Sources

fol. 160ra–rb  124 fol. 160rb 124, 125 fol. 160rb–va 125–26 fol. 160va 40, 126, 127 fol. 160va–vb 127 fol. 160vb 128–29 fol. 160vb–161ra 129–30 fol. 161ra 130–31 fol. 161ra–rb 131 fol. 161rb 22, 131–32 fol. 161va 133–34, 135, 136, 185 fol. 161vb 41, 129, 156–57, 158, 159 fol. 162ra 180 fol. 162rb 164–65, 167 fol. 162va–vb 169–70 fol. 162vb 155–56, 170, 244 fol. 162vb–163ra 156 fol. 163ra–rb 141–42, 162–63 fol. 163rb  40, 142–43, 166–67 fol. 163rb–va 143, 169 CR (V) fol. 11v 150 HS 2432 25148 34152 53 22, 131 57185 Vat. col. 1048 157, 185 col. 1049 159, 180 col. 1050 170 Fulcher of Chartres 1.25.11112 1.27.10204 2.4.5126 2.5.9147 2.55239 2.56.1–4238 2.56.2147 Gilo of Paris Historia 9173 Gospel of Nicodemus 16.7209

Gregory of Tours in Gloria mart. 13–14125 2992 Gregory the Great in Evang. 25159 33159 Ps. Hegesippus de Excidio 1.35198 3.16 154, 256 Hesbert Antiphonale no. 2 188 no. 11b 188 no. 18 188 no. 26 188 no. 55 188 no. 60 187 no. 77b 188 no. 97bis 188 no. 172bis 189 no. 199a 188 Corpus no. 96 200 no. 97 (2) 139, 217 no. 114 (5) 139, 217 no. 120 (4) 139, 217 no. 129 217 no. 728 139 no. 1487 204 no. 1503 179, 228 no. 1590 139, 216 no. 1680 139, 216 no. 1706 139, 215 no. 1708 189 no. 1796 171, 200 no. 1955 203 no. 2201 164 no. 2428 137, 217 no. 2717 203 no. 2762 176, 179, 228 no. 2946 128 no. 2998 215 no. 3105 179

277

Index of Non-Biblical Sources

no. 3667–69  171 no. 3707 178 no. 4119–20 188 no. 4151 217 no. 4252 139, 215 no. 4279–80 217 no. 4621 140, 217 no. 5079 172 no. 5128 139, 215 no. 5366 103 no. 5371 171 no. 5395 179 no. 5403 137 no. 5407 178 no. 4252 139 no. 4621 140 no. 5366 103 no. 5403 137 Hildebert of Tours Vita b. Mariae Aeg. 9101 Honorius of Autun Spec. Eccles. col. 906 101 Horace Epodes 5.77–82  243 Hugeburc Vita Willibaldi 15.1129 Idrīsī v. 1, p. 343 240 v. 2, p. 128 91 Innominatus II 8157 19.1145 Innominatus VII 3.2139 3.4 135, 218, 219 3.5136 4.2176 4.6 165, 166 4.7157 5.1 177, 228 8.2248

Isidore Etym. 13.19.6 154, 256 14.6.44222 15.1.23128 Itin. Ric. 2.26, 2.28, 2.30, 2.32, 2.42 249 Jacobus de Voragine p. 1090–98 151, 260 Jerome Ep. 46 3195 Ep. 78 -147 Ep. 108 8.2243 10.3128 11.3  100, 144 in Cant. Debborae col. 1389–90 (Judges 5.21) 123 in Ezech. 8.27.18 149, 259 in Ionam prologue 148, 262 in Matt. 11.23–24153 16.13114 27.33 100, 168 Lib. Loc. p. 7 144, 145, 242 p. 9 142 p. 13 146, 243 p. 15–17 142, 151 p. 25 234 p. 33 243, 246 p. 39 149, 260 p. 59 41, 185 p. 65 143 p. 71 246 p. 75 143 p. 77 145, 242 p. 85 144 p. 87 142 p. 97 150, 259 p. 113 144, 146

278

Index of Non-Biblical Sources

p. 117 123 p. 133 156 p. 139 150, 259 p. 153 146 p. 165 126 p. 173 130 Nom. hebr. col. 775a 131 col. 776 153 col. 778 149 col. 785a 149 col. 787a 149 col. 797a 149 col. 820 124 col. 827 153 col. 842 121 Quaest. hebr. in Gen. 14.14114 14.18122 23.2 100, 144 35.16130 Vir. Ill. 194 2136 Ps. Jerome Quaest. hebr. in Reg. 10.10 124, 253 John of Salisbury Hist. Pont. 25184 Jordanus Ruffus Hippiatria 11145 Josephus Antiq. 5.77–78195 15.380–402221 15.292–93143 15.331–41 143, 247 18.116–19 125, 252 War 1.401–02198 1.408–15247 2.439143 5.1–7.162145 5.133–65143

7.1–4  98, 221 Liber de Existencia Riveriarum p. 125–30 (509–669) 37 Lib. Pontif. col. 989 151, 260 Linder ‘Liturgy’ p. 114, no. 13 140 p. 114, no. 11 188 p. 114, no. 14 188 p. 118, no. 56 140 p. 118, no. 61 187 p. 119, no. 64 188 p. 119, no. 65 188 p. 120, no. 70 188 p. 120, no. 75 188 Lucian Ep. 8 108, 155, 227 Malalas Chron. 11.1892 Martoni Pellegrinaggio p. 128–31 92 p. 138–41 91 Martyrologie d’Usuard p. 184 148 Ps. Matthew Evang. -121 3.5104 4134 33 112, 258 Melito of Sardis Passio Iohannis col. 1249–50 92 Ps. Methodius Apocalypse 14.1153 Michael the Syrian Chron. p. 442–43 92 Monk of the Lido p. 253–92 93

279

Index of Non-Biblical Sources

Muntaner Chron. 1392 Orderic Vitalis Hist. Eccles. 7.1293 Origen in Ioannem 6.211143 10.63143 Palladius Historia Lausiaca 48236 Paul the Deacon Vita s. Mariae Aeg. 3.22–26101 Pegolotti Pratica della Mercatura p. 298 91 Peter the Deacon Loc. Sanct. V.5124 Petrus Comestor Hist. Schol. 73252 Petrus de Crescentis Ruralia Commoda 9145 Philostorgius Hist. Eccles. 7.4252 Phocas Ekphrasis 11 (col. 937) 123 22 (col. 952) 237 Piacenza Pilgrim 7114 32 (rec. alt.) 157 Pirminius de Sing. Lib. col. 1034 107 Pliny Hist. Nat. 5.12.65207 34.18 (41–42) 92

Poggibonsi Libro d’Oltramare p. 22 209 Procopius de Aed. 5.6.1–2699 9.1–999 Protevang. Jacobi 4.4104 5.6104 Prudentius Psychomachia preface145 Quaresmi Elucidatio 2, p. 366 172, 210 2, p. 342 190, 191 Rabanus Maurus Homiliae 70 104, 206, 225 Radbertus de Assumpt. S. Mariae -130 7–12177 8178 23179 95179 Reginald of Durham Vita S. Godrici -14 Robert the Monk Historia Iherosolimitana 10173 Rufinus Hist. Eccles. 2.23.1–18136 2.28252 Sanudo Lib. Sec. 2.4.25248 Skylitzes 11.4252 Sophronius Vita s. Mariae Aeg. 3.22–26101

280

Index of Non-Biblical Sources

Strabo Geog. 14.2.592 Symeon Metaphrastes Vita Charitonis 13–15129 Theodosius de Situ 2152 Theophanes Chron. am 6145/ad 652–53 92 Thietmar 13.3–7147 16.1–3147 Ps. Thomas Gr1, 11 (p. 151)  112, 258 Gr2, 10 (p.162) 112, 258 Lat, 9 (p. 174–5) 112, 258 Venantius Carm. spuria 1203 Villehardouin-Valenciennes §593  91 §60091 Virgil Eclogae 8.82243

Georgica 4.71–7295 Vita Charitonis 21236 25–37129 37233 Wibald Briefbuch no. 73 92 no. 120 184 Wilbrand Itinerarium 1.19261 William of Malmesbury Gest. Pont. 4.14613 4.377.3126 William of Tyre Chron. 11.26239 13.1148 15.6237 15.26208 16.9152 17.1–7184 18.32229 19.10254

281

INDEX OF PEOPLE AND PLACES

Aachen 132 palatine chapel  30, 202 Aaron  103, 126 tomb  147, 238 Abana, River (Abbana, Albana, Nahr Baradā)  150, 157, 260 ʿAbd al-Malik (Umayyad caliph)  131, 220, 246 Abel (son of Adam)  144, 149, 251, 259 Abibas, relics  108, 155 Abinoam (Amon, father of Barak)  123, 257 Abraham  100, 111, 122–23, 127, 145, 149, 242, 251, 257, 259 garden in Jericho  28, 35, 110, 234–35, 236 oak  145, 242 see also Mamre tomb in Hebron  101, 111, 144, 241 Abū Ghosh see Qaryat al-Inab Abydos (Savithae)  117, 118 Achaea  11, 90, Acre (Accaron, Achon, Acras, Ptolemais)  13, 16, 26, 29, 30, 35, 36, 37, 112, 114, 115, 121, 191, 203, 247, 248–49, 257, 258, 259, 262 Adam  144, 171, 203 creation in Hebron  144, 242 tomb located: in Holy Sepulchre  87, 100, 167–68, 172; in Hebron  100–101, 111, 144, 167, 241 Adolf (pilgrim from Cologne)  30, 198

Adriatic (Mediterranean) Sea  93, 110, 114 Aegean Sea  93 Africa  149, 261 Agrippa I see Herod Agrippa I Ahab (king of Israel)  252 Ahaziah (Ozias, king of Judah)  124, 143, 252 Akeldama see Jerusalem: cemeteries Aleppo  237, 253 Alexandretta (İskenderun)  93, 116 Alexandria (Egypt)  93, 123, 125, 252 Alexius I (Byzantine emperor)  118 Alfred (king of Wessex)  11 Amalek  122, 257 Amalekites 257 Amalric (king of Jerusalem)  28, 30, 207, 208 Amorgos (Omargon) 91 Amorites 239 ʿAmwās (Nicopolis, Emmaus)  169–70 Amah  146, 242 Ammonites 257 Amos 156 Anakim (descendants of Anak, son of Arba)  100, 144, 241 Ananias, baptizes Paul  150 Andriake (port of Myra)  116 Andros (Andria) 91 Annas (father-in-law of Caiaphas)  164 Antalya (Satalia) 117 Antichrist  153, 255

282

Index of People and Places

Antioch  20, 21, 23, 30, 37, 93, 94, 151, 218, 260, 261 archdeacon see Fretellus, Rorgo Antiochia ad Cragum see Little Antioch Antiochus IV (Seleucid king)  221, 245 Apollonia (Arsūf)  115 Apulia 89 Aquitaine  125, 132 Arabia  32, 35, 111, 146–47, 194, 207, 235–39, 243, 256, 259 Arabs  152, 255 al-ʿAraj see Bethsaida (al-Tall) Aramaea (Hadrach, area around Damascus), confused with Idumaea  147–48, 151, 195, 255, 259–60 Araunah the Jebusite  130, 223, 246 Arba (father of Anak)  100, 144, 241 Arcadius (Roman emperor)  247 Arconnesos (Strovilo, Stroinlo) 117 Arimathea see Ramah (Arimathea, Ramathaim-zophim, Rantīs) Joseph of see St Joseph of Arimathea Ark of the Covenant  103, 127, 246 Arm of St George (Dardanelles and Bosphorus) 117 Armenians  34, 181–82, 187, 204, 205, 211, 231, 232–33 Arnold of Lübeck  30 Arpad (Arfad, Arphat, city of the Damascenes)  149, 259–6 ʿArqa (Archados)  150, 260 Arsūf (Apollonia, Arsuph) 115 Ascalon  35, 37, 127, 218, 243, 263 Ascent of Blood see Maʿale Adummim Ashdod (Azotus, ʿIsdūd) 115 ʿAskar see Sychar Asphalt Lake/Sea see Dead Sea Assyrians 220 Atad, threshing floor of  142 Athanasius (bishop of Alexandria)  123, 149, 261 Athelney (Somerset)  11 Athens 91 church of St Mary (Theotokos Atheniotissa, Parthenon)  91

ʿAtlīt (Pilgrims’ Castle)  248 Augustus, Caesar (Roman emperor)  125, 143 Aulon (the Rift Valley from Lebanon to the Red Sea)  142, 151 Auvernois 174 ʿAyn Duq  235, 236 ʿAyn Fārʿa see Pharan ʿAyn Ḥajla, monastery of Our Lady of Kalamon (Qar Ḥajla) ʿAyn Kārim (St John in the Woods, House of Zacharias)  36, 156, 245 Ayla (Elath, al-ʿAqaba), confused with Elim  147, 238 Azotus see Ashdod Babylon (Babylonia)  131, 153, 220, 244 see also Egypt Balaam (soothsayer, son of Beor)  146, 243 Balak (king of Moab, son of Zippor)  146, 243 al-Balāṭa 126 see also Shechem Baldwin I (king of Jerusalem)  13, 32, 115, 147, 174, 218, 228–39 tomb 207 Baldwin II (king of Jerusalem), tomb 208 Baldwin III (king of Jerusalem)  184, 208 tomb 207 Bāniyās (Caesarea Philippi, Belinas, Paneas, Panias)  23, 28, 114, 126, 151, 152, 254, 255 lake of (Ḥūla lake)  152, 255 Baptism, Place of  23, 35, 237, 141, 235, 237, 239 monastery of St John the Baptist 237 Templar castle  237 Barachiah (Berechiah)  103, 136, 214 Barak (son of Abinoam)  123, 257 Barbaros (Paniados)  117, 118 Bari (Varo)  12, 89 Bar-Jesus (false prophet)  93 Barletta (Barlo) 89 Barnabas (apostle)  93–94

283

Index of People and Places

Bashan  146, 148, 149, 151, 239, 243, 259 Batanaea  150, 259 Bath 11 abbey of St Peter  10, 15 bishop see Robert Bayt Jibrīn (Eleutheropolis)  169–70 Bayt Jimāl  247 Baytīn (Bethel, Luz)  126, 127, 135, 251 Bede 20 Beeroth  135, 249 see also al-Bīra Beer-sheba 127 Beirut (Bayrūth, Berytus, Barut, Baruth, Berithus, Beritus)  115, 149, 218, 261 miraculous crucifix  149, 261 cathedral 261 Bela (Bala) see Segor Belmont Castle (Ṣūba)  36, 156, 245 Belvoir Castle (Kawkab al-Hawa)  36, 253 Beor (father of Balaam)  146, 243 Benjamin  130, 156, 220, 240 Bernard (bishop of Nazareth)  21 Bernard (12c. pilgrim)  17 Bernard the Monk (pilgrim)  205 Berytus see Beirut Beş islands  93 Bethany  23–24, 27, 29, 34, 35, 104, 110, 140, 157, 158–61, 224–25, 233 abbey of St Lazarus, including the old and new churches of St Lazarus (also associated with Mary, Martha and Simon the Leper) and the tomb of Lazarus  23, 110, 159, 208, 224, 234, 238 Bethel (Baytīn, Luz)  126, 127, 135, 251 associated with: the Temple in Jerusalem  102, 131, 135; Mount Garizim  126–27, 251 Beth-hogla (Bethagla, Bethagla, ʿAyn/ Qar Ḥajla) 142 Beth-horon, Upper (Bayt ʿŪr alFawqā, Beter, Betheron) 246 Bethlehem (Ephrathah, Effrata, Ephrata)  22, 27, 30, 36, 109–10, 111, 127, 128–30, 132, 156, 180, 197, 201, 233, 239, 240–41, 246

bishop 240 church of the Holy Nativity (or St Mary)  22–23, 25, 35, 109–10, 128, 132, 191, 201, 240–41 Bethphage  24, 27, 29, 34, 110, 157, 161, 225 church  161, 225 Bethsaida (al-Tall, al-ʿAraj)  113, 122, 152–53, 255–56, 259 Bethsaida (pool in Jerusalem)  104–05, 185 see also Jerusalem: pools: Sheep-pool Beth-shean (Beth-shan, Baysān, Bethsan, Scythopolis)  36, 41, 124, 253 Beth-shemesh of Judah (Tall al-Rumayla)  124, 246 Bethulia (perhaps al-Shaykh Shibal, sw of Janīn)  154–55, 256 mislocated near Tiberias  154, 256 Bilād al-Suwayt (Black Country) see Sawād Bildad the Shuhite (Baldac(h) Suites)  149, 259 al-Bīra (Beeroth, Berea, Magna/Maior Mahumeria, Mala Humeria) 26, 36, 126, 127, 135, 249, 251 church of St Mary  249 Bodrum (Halicarnassos)  117 Bohemians 187 Bordeaux Pilgrim (333)  17, 18, 37 Bosphorus 117 Bosra (Bostra, Bostron, Bozrah in Bashan, Būṣraʿ)  23, 147–48, 149, 151, 255, 259 Bolayır (Plagiari, Brachialum) 117 Bozrah in Bashan see Bosra Bozrah in Edom (Buṣayra?)  148, 149, 151, 259 Bretons 187 Brindisi  12, 90 Brownlow, William  11 Brunswick 30 St Giles abbey  30 Bulgars 187 Burgundians 174 Būṣraʿ see Bosra

284

Index of People and Places

Caesarea Palaestina (Caesarea Maritima, formerly Strato’s Tower)  23, 27, 36, 94, 112, 115, 116, 143, 247, 259, 262–63 Caesarea Philippi see Bāniyās Caiaphas (high priest)  164, 230 Cain (son of Adam)  142–43, 149, 251, 259 see also Mount Cain Cairo 155 Caleb  145, 242 Cambridge, Corpus Christi ­College  10, 11 Canaan 194 Cana of Galilee  37, 107, 113–14, 121–22, 167, 258–59 church of the Steward of the Feast 113 identification with Kafr Kanna or Khirbat Qānā (qq.v.) Candida Casa 11 Canterbury archbishop 12 see also Parker, Matthew Christ Church Abbey  16 St Augustine’s Abbey  12, 89 Cape Andreas  116 Capernaum (Kafr Nā ḥūm)  105, 107, 152, 153, 154, 255, 256 Capernaum (Khirbat al-Kanīsa)  248 Caphar Gamala (possibly Bayt Jimāl, Jammālā, Kafr Sābā/Saʾbā) 247 Capharsemala (possibly Kafr Sallām) 247 Capheturici  187 Cappadocia  109, 178 Carávola see St Mary of Makronesos Carmel see Mount Carmel Carneas (Dayr Ayyūb), tomb of Job 255 Carthage  149, 261 Casale Hubert de Paceo (Casale Imbert, Castrum Inberti, al-Zīb) 262 Castelorizo (Castelrosso)  93 Chabratha (Katabrata) see Rachel’s tomb Chalkis (Chalkida) see Negroponte

Charlemagne (Charles the Great, king of the Franks, Holy Roman Emperor)  11, 30, 132, 202 Charles Martel (duke and prince of the Franks) 10 Charles the Bald (Holy Roman Emperor) 132 Charroux (Poitou)  132 abbey of Saint-Sauveur  132 Chelidonia (Xindacopo, Cape Taşlik) 93 Chertsey abbey  15 Children of Israel see Israelites Chinnereth (Cinereth, Chyneret) see Gennesaret name also mistakenly applied to Tiberias  154, 256 Chios (Scion, Scios)  91, 117 Chorazin (Corozaim, Kh. Karraza)  153, 255 confused with Kursi (Chorsia, Gergesa)  113, 153, 255 Chosroes (Khosraw II of Persia)  155, 206 Chromatius (bishop of Aquileia)  121 Cilicia  116, 261 Clement I (pope)  94 Coele-Syria (Celessirie) 261 Cologne (Köln)  30, 198 Charterhouse of St Barbara  27 Colossae (in Phrygia)  93 Conrad III (king of Germany)  92, 184 Constantine I (Roman emperor)  9, 18, 98, 131, 145, 202, 220, 221, 242 Constantine II (Roman emperor)  90, 145 Constantinople  10, 11, 14, 15, 16, 17, 30, 93, 117 churches and chapels: Holy Apostles  90; St James the Apostle  158; St Mary in the Great Palace  90, 252; St Stephen 227 relics  90, 125, 155, 158, 172, 227, 241, 247, 252 Copts (Cephti) 187 Corfu (Curphos, Kerkera)  12, 90

285

Index of People and Places

Corinth  12, 90, 91, 92 Cornelius (centurion, bishop of Caesarea) 143 Crete 91 Cyprus  93–94, 116, 249 Cyrus (king of the Persians)  220 Dagon (Philistine deity)  124, 253 Damascus  23, 37, 147, 149, 150, 152, 155, 175, 195, 207, 237, 255, 259–60 rivers of see Abana, Pharpa siege (1148)  25, 183–84 Dan (Tel Dan, Tall al-Qā ḍ ī)  114, 123, 126, 207 mistakenly identified with Mount Ebal  126–27, 251 Dan, River (Nahr Laddān)  114, 141, 151–52, 254, 255 see also Jordan, River Daniel (prophet)  244 Daniel (Russian abbot)  10, 123 Dardanelles (Hellespont)  117 David (king of Israel)  23, 104, 111, 124, 127, 130, 140, 142, 145, 147, 197, 209, 223, 242, 246 David’s Tower see Jerusalem: Citadel Dayr al-Salīb see Holy Cross: monastery Dayr Ḥajla see St Mary of Kalamon Dayr Mār Sābā see St Sabas, monastery Dead Sea (Asphaltides, Asphalt Lake/ Sea, Sea of the Dead/Devil)  23, 32, 35, 114, 125, 142, 145–46, 147, 151, 235, 236, 241, 242, 243, 255 Deborah the prophetess  123, 257 Devil  134, 141, 145, 201, 235–36, 242 Dido (queen of Carthage)  149, 261 Dietrich (Dietricus, Theoderich, monk of Würzburg)  19, 22, 30–31, 119 Dinah (daughter of Jacob)  126, 251 Dionysios, converted by Paul  91 Diospolis see Lydda Dok (Hasmonean/Templar castle) 236 Domitian (Roman emperor)  91 Dothan (Tall Duthān, near Jinīn)  155, 256

mistakenly located near Sea of Galilee  155, 256 plain (Sahl ʿArrāba, near Jinīn)  26, 124 Douka (Dayr al-Qurunṭ ul)  129, 235 Dracillianus (vicarius Orientis) 98 Durham 14 Edessa  21, 92 Edom  147, 148, 149, 150, 151, 259, 278, 260 see also Idumaea Egypt (Babilonia)  93, 101, 111, 115, 126, 132, 142, 144, 155, 194, 238, 207, 236, 238, 239, 242, 251 Egyptians  131, 187 Ekron (Accaron, Khirbat al-Muqannaʿ, Tel Miqne)  112, 115 Elam 123 Elath (Ayla, al-ʿAqaba)  147, 238 Eleutheropolis (Bayt Jibrīn)  169–70 Eli (priest)  246 Eliezer (Abraham’s servant)  149, 259 Elijah (prophet)  99, 111, 113, 122, 143, 148–49, 262 see also St Elias Elim  147, 238 Eliphaz the Temanite  149–50, 259 Elis (Palaiopolis, Polipolis) 90 Elisha (prophet)  142, 143, 156, 157 spring in Jericho  110, 142, 235 tomb in Sebaste  125, 252; at En-rogel 157 Elkanah (father of Samuel)  246 El-paran see Paran Emesa (Ḥimṣ) 92 Emmaus  36, 169–70, 245, 246 see also ʿAmwās, Qaryat al-ʿInab (Abū Ghosh) En-dor (Mount En-dor, ʿIndūr) 37, 123, 257 En-gedi 142 English 187 En-rogel (Oak of Rogel, Biʾr Ayyūb)  157 Ephesus 91–92 Ephraim (Effraim) 245 Ephrathah (Effrata, Ephrata) see Bethlehem

286

Index of People and Places

Esau (Seir, Seyr, Edom)  149, 259 Euboea  12, 91 Eucherius (bishop of Orléans)  10 Euripos Strait  91 Eusebius 20 Eve, tomb  144, 241 Evesham abbey  15 Ezekiel (prophet)  219 Ezra 220 Florence of Worcester  10 Francis (pope)  128 Franconians 174 Franks  115, 147, 148, 155, 173, 174, 175, 203, 219, 237, 250 French  24, 187 Fretellus (Frétel), Rorgo (archdeacon of Antioch)  20–27, 31–32, 35–37, 39, 120, 131, 147–48 al-Fūla (la Fève, castrum Fabe/Faborum), Templar castle  36, 253 Fulk of Anjou (king of Jerusalem), tomb 208 Gadara (Cedar, Jadar, Umm Qays)  152, 153, 255, 256 name confused with the tribe of Kedar (q.v.) Gadarenes 143 Galen (Aelius/Claudius Galenus)  92 Galicia 182 Galilee  41, 107–08, 112, 113, 115, 121, 125, 142, 151, 152, 175, 180, 194, 252, 253, 255, 256 archdiocese  21, 41, 124 princes see Gervaise of Basoches, Joscelin of Courtney, Tancred, William of Bures see also Cana of Galilee; Jerusalem: ‘Galilee’; Sea of Galilee Galilee of the Gentiles  152, 154, 255, 256 Gallipoli 117 Gamaliel  108, 155 Garden of Abraham see Jericho Gaza (Gazara)  35, 37, 243, 263 Gaziköy (Agios Georgios)  117, 118

Gennesaret (Chinnereth, Tall al-ʿUrayma)  113, 154, 256 name also applied to part of the Sea of Galilee  256 Georgians 187 Gerasa (Jarash)  153 Gerasenes 143 Gergesa (Chorsia, Kursi)  113, 143, 256 Gergesenes 143 Germain (Germanus) (burgess of Jerusalem) 239 Germans  24, 173, 175, 182, 187 Germany  174, 184 Gervaise of Basoches (prince of Galilee) 152 Ghūr (Gurtus) 151 Gibeah of Judah (Gabaa, al-Jabʿa) 246 Gibeah of Saul (Mount Gibeah, Tall al-Fūl) 156 Gideon  123, 257 Gihon spring  157, 224 Gilboa see Mount Gilboa Godfrey (abbot of Malmesbury)  13 Godfrey of Bouillon (duke of Lower Lorraine, ruler of Jerusalem)  115, 173–74 tomb 207–08 Gomorrah  146, 242 Great Sea (Mediterranean)  150, 194, 243, 253, 260 Greeks  16, 92, 94, 99, 109, 117, 118, 142, 165, 181, 186, 187, 204, 205 Gregory IX (pope)  205 Grey monks (Grisi, Premonstratensian canons) 247 Gulf of ʿAqaba 147 Gulf of Suez  147, 238 Gur (Ger)  40, 143 Habakkuk (prophet)  244 see also St Habakkuk Hadrach see Aramaea Hadrian (Publius Aelius Hadrianus, Roman emperor)  92, 99, 116, 127, 150, 164, 198 Hadrian I (pope)  11 Hagrites (Agareni) 257

287

Index of People and Places

Halicarnassos (Bodrum)  117 Hamath (Emat, city of Damascus)  259 al-Ḥamma (Ḥammat Jadar)  152 Hamor the Hivite (father of Shechem)  126, 251 Hanbalis 185 Hannah (mother of Samuel)  246 Ḥawrān 152 Ḥayfā (New Ḥayfā, Cayphas, Haifa)  36, 112, 115, 247–48, 262 Old Ḥayfā (Calamon mutatio) 248 Old Ḥayfā (Sycamina, Tall alSamak, Shiqmona)  247–48, 262 Heber the Kenite  123, 257 Hebron (Kiriath-arba, Cariatharbe, Kariath Iarbe, Qaryat arbaa) 23, 32, 35, 100, 111–12, 127, 142, 144–45, 167, 241–42, 243 Abraham’s oak see Mamre tombs of the patriarchs and their wives  100–01, 111, 126, 144, 241 Helen of Troy  118 Helena see St Helena Heliodorus (bishop of Altino)  121 Hellespont (Dardanelles)  117 Henry (abbot of St Giles, Brunswick) 30 Henry Sdyck (bishop of Olomouc/ Olmütz)  21, 22, 31, 131 Henry the Lion (duke of Saxony and Bavaria) 30 Heraclius (Byzantine emperor)  104, 131, 206, 225 Herod Agrippa I (king of Judaea)  182, 198, 226 Herod Antipas (son of Herod the Great, tetrarch of Galilee and Perea)  112, 125, 154, 182, 252 Herod the Great (king of Judaea)  99, 109, 128, 143, 198, 221, 222, 247, 263 Hezekiah (king)  157, 224 Hill of Moreh (Givat ha-Moreh, Jabal Du ḥ ī, Little Mount Hermon)  122, 253 Hincmar of Reims  10 Hippocrates 92

Hiram (king of Tyre)  154, 256 Hittites  242, 251 Holofernes (Persian commander)  154, 256 Holy Cross (or Wood)  98, 100, 101, 104, 108, 131–32, 138, 140, 165, 166–69, 172, 186, 190, 194, 203, 204, 205–07, 209, 210, 212, 236, 245, 261 chapels see Jerusalem: Holy Sepulchre monastery (Dayr al-Salīb, Umm al-Salīb)  36, 108, 244–45 relics  100, 104, 131–32, 172, 197, 205–06, 207, 225 Holy Fire  205 Holy Foreskin (Prepuce)  132 Holy Innocents  109, 128–29 Hospitallers of St John of Jerusalem  30, 180–81, 183, 211–12, 235, 237 castles and properties  35, 180, 181, 212, 222, 232, 249, 250: Acre  248–49; Belmont Castle  156, 245; Belvoir Castle  36, 253; Emmaus (Abū Ghosh) 245; Nāblus 250 see also Jerusalem: Hospital of St John Hubert’s Castle (Castrum Inberti, Casale Hubert de Paceo, Casale Imbert, al-Zīb)  262 Ḥūla lake (Barat al-Khayt, lake of Bāniyas)  152, 255 Hungarians 187 Iconium (Konya)  129 Idumaea (Edom, Mount Seir)  147, 149, 151, 239 confused with Aramaea  147–48, 151, 195, 255, 259–60 Idumaeans 123 Indians 187 ʿIndūr see En-dor Innocent VI (pope)  22 Isaac  100, 251 tomb  101, 111, 144, 241

288

Index of People and Places

Isaiah (prophet), tomb  157, 209 ʿIsdūd see Ashdod Ishmaelites  155, 257 Iskandarūna (Scandalion, Scandlion, Scendelim)  37, 262 Israel see Jacob Israelites (Children of Israel)  101, 111, 127, 146–47, 156, 194, 220, 235, 238, 239, 243, 245, 246, 251 ‘second Israel’ (referring to the Franks) 155 Ivette (abbess of Bethany)  208 Jabal al-Ṭūr see Mount Tabor Jabal Hārūn see Mount Hor Jabala (Gibel)  12, 115 Jabbok, River (Iaboch, Iacob, Iadach, Nahr al-Zarqā)  150, 260 Jabin (king of the Idumaeans)  257 Jacob (Israel)  102–03, 126–27, 130, 135, 142, 150, 218, 219, 240, 251, 260 tomb in Hebron  101, 111, 142, 144, 241 Jacob’s Well or Spring (Sychar, Sichar, ʿAskar)  25–26, 36, 112, 126, 250–51 Jacobites (Syrian Orthodox)  99, 159– 60, 186, 187, 204 see also Syrians Jael (wife of Heber the Kenite)  123, 257 Jaffa (Iafis, Ioppe, Joppa)  10, 12, 15–16, 26, 35, 115, 116, 127, 155, 156, 173, 182, 243, 263 church of St Peter  95 great storm  12, 94–97 Jammālā 247 Jarash see Gerasa Jehoshaphat (king of Judah)  196 see also Jerusalem: valley tomb in Jerusalem  158, 196 Jehu (king of Israel)  124, 143, 252 Jephonias 229–30 Jericho  23, 27, 28, 29, 32, 34, 110, 127, 141, 142, 156, 187, 198, 238, 239 Elisha’s spring (ʿAyn alSulṭ ān)  110, 142, 235 Garden of Abraham  28, 35, 110, 234–35, 236

towers of the Hospitallers and Templars 235–36 see also Baptism, Place of Jeroboam (king of Northern Israel)  126, 251 Jerome see St Jerome Jerusalem  9, 14, 23, 98–109, 119–20, 130–41, 155, 157–58, 159–60, 161–69, 170–87, 190–91, 194–234 Antonia fortress  143, 198, 222–23 bishops see Macarius I, Maximus III cemeteries: Akeldama (Potter’s Field, Field of Blood)  29, 30, 34, 106, 180, 196, 198; Charnelhouse (Pit or Cave) of the Lion (Mamilla)  155, 244; at the Golden Gate  29, 34, 104, 140–41, 173, 196, 214, 225, 232 church of the Holy Sepulchre (Martyrium)  18, 24, 15, 25, 28, 30, 33, 38, 89, 98–102, 132, 166–74, 180, 190–91, 199–211, 224; associated chapels: Adam (Golgotha)  100, 168, 172, 210, 211; Calvary (Place of the Skull)  38, 100–101, 162, 166– 69, 172–73, 190, 206, 208–10, 231; Compass (Centre of the World, Place of Unction)  101, 169, 204; Flagellation  100, 207; Holy Cross (Syrian)  205; Holy Cross (Latin)  172, 205–06; Holy Trinity/St John the Baptist (baptistery)  102, 174, 208; Invention of the Cross (St James); Prison of Christ  99–100, 166, 206; St Helena  100, 172, 206–07; St James the Less (Syrian)  102; St John the Apostle  101; St Mary (beside Calvary)  101; St Mary (north of tomb, Armenian)  101, 205; St Nicolas  206; St Peter  173; St Stephen  173; Three Marys (Latin) 211

289

Index of People and Places

churches, chapels and religious houses: Ascension  24, 35, 106–07, 175; Gethsemane cave church  34, 105–06, 163, 230; Lord’s Prayer (Pater Noster)  35, 107, 233–34; St Anne  25, 35, 104–05, 159, 185, 198, 232; St Charalampos  186; St Chariton  25, 35, 186–87, 232–33; St James the Great (Armenian)  24, 181–82; St James the Less (Qubbat al-Silsila)  136–37, 216, 219; St James the Less (pillar of Absalom, Tantur Firaʾūn)  157–58; St John the Baptist see Hospital; St Lazarus (leper-house)  35, 232; St Mary (Cradle or Bath of Christ; Mirab Maryam, Masjid Mahd ʿĪsā)  104, 184, 223; St Mary (Justinian’s ‘New’ church)  99; St Mary in Akeldama  30, 198; St Mary Latin  18, 24, 33, 102, 181, 212–13, 232; St Mary of Mount Sion  24, 34, 107–08, 161–62, 164–65, 170, 175–76, 197, 226–27, 230; St Mary of the Germans  24, 182; St Mary of the Spasm  186; St Mary of the Valley of Jehoshaphat (tomb of the Virgin Mary)  24, 105, 152, 158, 161, 163, 176–79, 195–96, 219, 227–29; St Mary the Great (or Small)  24, 33, 102, 181, 212; St Mary Magdalene (house of Simon the Leper/Pharisee)  23–24, 25, 159–60, 186; St Pelagia  35, 233; St Peter in Fetters (ad Vincula, Peter’s Prison)  24, 26, 34, 182–83, 225–26; St Peter of the Cock-crow (in Gallicantu, ‘Galilee’)  34, 108, 164–65, 231; St Sabas (St James Intercisus)  16, 24, 109, 181; St Saviour in Gethsemane  26,

290

34, 106, 163, 230; St Saviour on Mount Sion  34, 164–65, 230; St Simeon  25, 184–85, 223; St Stephen  35, 108, 232; Sheeppool 185; see also hospitals. Citadel (David’s Tower, Hippicus)  12, 18, 33, 98, 99, 109, 143, 164, 181, 197, 232, 239, 249–50, 265 Ecce Homo arch  186, 198, 223 ‘Galilee’ 107, 108, 164–65, 231 gates: David  12, 18, 35, 36, 98, 155, 197, 239, 244; Jehoshaphat  105, 185, 186, 232; St Stephen  35, 155, 186, 231; Sheep (Porta Gregis) 105; Sion (or Iron)  165, 183 see also Temple area below. Gethsemane  24, 26, 29, 34, 38, 105–06, 161, 162–63, 230 Gihon spring  157, 224 hermits’ caves (vicus heremitarum)  23, 158, 196 Hezekiah’s tunnel  157, 224 Hospital and church of St John the Baptist  18, 24, 33, 102, 180–81, 205, 211–12 see also Hospitallers hospital (xenodochium) at St Stephen’s gate  231 houses of: Annas  164; Caiaphas  164, 230; Pilate see Praetorium Mount: Gihon (Geon)  180, 198; Moriah  130, 195, 197–98, 223, 246; of Offence  156–57; of Olives  24, 27, 30, 99, 106, 110, 140, 156, 161, 162, 165, 175, 195, 197, 225, 230, 233; Sion  17, 24, 34, 98, 105, 106, 107–08, 155, 161–62, 164–65, 170, 175–76, 180, 182, 183, 196, 197–98, 225, 226–27, 229, 230–31, 232, 246, 249 Praetorium (house of Pilate, Lithostrotos, Pavement)  100: on Mount Sion  24, 34, 164,

Index of People and Places

165, 198, 230–31, 278; near St Anne’s church  35, 198, 232 pools and cisterns  197: Birkat Banī Isrāʾīl  105, 185; of Germain (Birkat alSulṭ ān)  239; cistern of the Hospitallers  35, 232; Mamilla  36, 155, 244; new cisterns in Hinnom valley  196; Sheep-pool (Bethesda, Bethsaida, Bethzatha, Probatica Piscina)  35, 40, 104–05, 185, 198, 232; Siloam (Siloe, Syloe) (upper and lower)  34, 38, 106, 157, 196, 223–24; in Temple area 213–14 streets 197: ʿAqabat alKhānqāh 186; David 102; Jehoshaphat  35, 186, 198, 232; Khān al-Zayt  186; Mount Sion (Cardo)  183; Patriarch (now Christian Quarter)  208; St Stephen  186, 233; Temple  102, 183; Triple market (sūq) 186 Temple area (Ḥaram al-Sharīf)  17, 18, 33–34, 38, 102, 130–41, 197, 213–23: Beautiful Gate (Bāb al-Silsila)  33, 102, 137–38, 183, 197, 213; Biʾr Sabīl Qāʾit Bāy  213; Golden Gate (Bāb al-Ra ḥ ma)  29, 34, 102, 104, 140, 173, 196–97, 214, 225, 232; Maqām al-Ghūrī  214; Maqām al-Nabī  214; pinnacle  133–34, 136; School of Blessed Mary (Madrasa al-Na ḥawiyya)  214; Sūq al-Maʿarifa (Market of Knowledge)  185; Warren’s Gate 213 Temple (or Palace) of Solomon (al-Aqṣā mosque) and Templar quarter  18, 24–25, 33–34, 99, 102, 104, 137, 157, 183–84, 197, 213, 221–22 see also Templars

Temple of the Lord (Dome of the Rock, Qubbat al-Sakhra)  23, 28-29, 33, 38, 99, 102–04, 131–32, 133–40, 189–90, 195, 205, 210–11, 213, 215–21, 246: chapel of St Nicolas  217 territory 250 tomb of: Jehoshaphat (pillar of Absalom, Tantur Firaʿūn) 158, 196; a rich man  213–24; St James the Less  23, 136–37, 157–58; St Joseph  106; St Simeon the Just  106; Wicher 173–74 valleys: Hinnom (Gehenna)  186, 198, 196, 239; Jehoshaphat (Kidron)  23, 24, 30, 34, 105–06, 133, 134, 136, 152, 157–58, 163, 165, 176, 177, 185, 186, 195–98, 219, 224, 225, 227, 228, 229, 232, 227–29 walls  33, 99, 196–97, 231 Jesus Christ  221 annunciation (incarnation)  22, 120, 121, 132, 245 see also Nazareth nativity see Bethlehem circumcision and presentation in Temple  23, 103, 132, 133, 134–35, 218 childhood  103, 104, 112, 121, 122, 154, 202, 258 baptism by John  23, 133, 141, 237 temptation by the devil  133–34, 141–42, 235–36 ministry in Galilee  108, 113, 143, 153–54, 254, 257, 258–59 in the region of Tyre and Sidon  148, 260 transfiguration see Mount Tabor in Samaria  112, 126, 250 in Jericho  142, 156 in Bethany  110, 158–61, 224–25, 234 entry into Jerusalem  34, 104, 140, 161, 225, 230 ministry in Jerusalem  103–04, 106, 107, 134, 135, 157, 158

291

Index of People and Places

Last Supper  161–62, 226–27 prayers in Gethsemane  105–06, 162–63, 227, 230 arrest, trial, flagellation and condemnation  24, 99–100, 133, 163–65, 207, 227, 230–31 crucifixion and burial  23, 24, 100–101, 102, 133, 165–69, 199, 204, 206, 208–10, 231 see also Jerusalem: churches; Holy Sepulchre post-resurrection appearances  24, 101, 107–8, 113, 133, 154, 169–70, 199–200, 211, 245 ascension  24, 106–07, 133, 175, 233 appearance at Last Judgement  23, 133, 179 Jews  103, 104, 108, 133, 136, 142, 149, 166, 194, 204, 219, 221, 229, 230, 232, 248, 258, 261, 261 Jezebel (wife of King Ahab)  124, 252, 253 Jezreel (Iezrael, Ad Cursum Gallinarum, Minor Gallina, Zaraim, Zirʿīn)  26, 36, 41, 124, 252–53 Jezreel valley  115 Jinīn (Crassa vel Maior Gallina, Geminum, Genuinum, grande Gerinum)  23, 26, 36, 124–25, 143, 155, 252, 256 Job  149–50, 259 tomb at Carneas (Shaykh Saʿd, Dayr Ayyūb)  152, 255 John (bishop of Jerusalem)  108, 227 John Mark  94 John of Montfort (lord of Tyre)  148 John of Würzburg (pilgrim)  18–27, 28, 30–33, 39–40, 119–191 John Phocas (Doukas)  123 Jonah identified as the widow’s son revived by Elijah  148, 262 tomb in Khirbat al-Rūma (Roma) 114 Jonathan (son of Saul)  124 Joppa see Jaffa Jor, River (Nahr Bāniyās)  114, 141, 151, 152, 254, 255

Jordan, River  23, 30, 32, 35, 110–11, 113, 114, 123, 125, 141, 142, 149, 150, 151, 152, 157, 187, 194, 235, 236–37, 239, 153, 254–55, 157, 260 formed by confluence of Jor (Nahr Bāniyās) and Dan (Nahr Laddān)  114, 141, 151, 254 see also Baptism, Place of Jordan Rift Valley  30; also called, in whole or in part: Aulon  142, 151; valley that is called ‘Champaign’ (level) or ‘Great’ (vallem que appellatur Campestris sive Grandis) 255; Ghūr (Gurtus)  151; plain(s) of the Thorn Thicket (Spineti plana, campestria Spineti)  152; valley of the Thorn Thicket (vallis Spineti) 255 Joscelin of Courtenay (prince of Galilee) 21 Joseph (St Mary’s husband) see St Joseph Joseph (son of Jacob)  124, 126, 155, 234, 251, 256 tomb: in Hebron  101, 111; at Shechem (Qabr Yūsuf, near Nāblus)  126, 251 see also Joseph’s Pit Joseph (monk of Christ Church, Canterbury) 16 Joseph of Arimathea see St Joseph of Arimathea Joseph’s Pit: near Dothan  124, 155; at Maʿale Adummim (Red Cistern)  234; near Tiberias  155 Josephus Flavius  143, 195, 198, 221 Joshua  145, 242 Josiah (king of Judah), tomb  157 Jubayl (Byblos, Gibeleth, Iubelet) 115, 261 Judaea  35, 130, 146, 194–95, 212, 221, 243 Judah  142, 144, 220 Judas Iscariot  163, 180, 230, 248 Judas Maccabeus  221 ‘second Judas Maccabeus’ (Baldwin I)  207 Judith  154, 256

292

Index of People and Places

Julian the Apostate (Roman emperor)  125, 178, 252 Justinian I (Byzantine emperor)  99, 132 Kadesh-barnea 242 Kadumim brook (Cadumin)  123, 257 Kafr Jinnis, abbey of St Habakkuk Kafr Kanna (Cana, casal Robert) 113– 14, 121–22, 259 Kafr Sābā (Kafr Saʾbā) 247 Kafr Sallām  247 Kalymnos (Calimno) 92 Kara island  117 Karnaim (Carnaim, Excisus, Shaykh Saʿd)  35, 146, 243 Kathisma (Biʾr al-Qadismū), chapel of St Mary  35, 239 Kedar (Cedar, son of Ishmael and a tribe of Idumaea)  153, 207 confused with the city of Gadara (Jadar, Umm Qays)  152, 153, 255, 256 Kefalonia (Caphalania)  12, 90 Kekova see St Mary of Makronesos Keros (Carea) 91 Khān Jubb Yūsuf (Joseph’s Pit)  155 Kidron brook and valley  109 see also Jerusalem: valleys: Jehoshaphat (Kidron) Killinis (Glarenza, Chiarenza, port of Elis in the Morea)  90 Kiriath-arba (Hebron)  100, 144, 241 Kiriath-jearim (Cariathiarim, Tall al-ʿĀzar, west of Abū Ghosh)  246 Kishon brook (Cison, Cyson, Kadumim, Nahr al-Mukatta)  123, 257 Knidos (Lidos) 92 Kos (Ancho) 92 Krinner, Dom Roman  19 Kursi (Chorsia, Gergesa)  143; mistaken for Chorazin  113, 153, 255 Laban (father of Rachel)  251 Lamech (son of Methushael, father of Jabal and Jubal)  142–23 Lamech (son of Methuselah, father of Noah) 142–23

Laodicea (in Phrygia)  93 Latakia (Lice, al-Lādhiqiyya)  115 Leah (wife of Jacob) tomb  101, 144, 241 Lebanon see Mount Lebanon Leros 92 Lesbos see Mytilene Little Antioch (Antiochia ad Cragum) 116 Livadhostron (Hosta)  12, 90 London Lambeth Palace  12 medieval waterfront  96 Lord’s Leap see Mount of Precipitation Lot  146, 243 tomb in Banī Naʿīm  35, 144, 242 Lotharingians 174 Louis the Pious (emperor of the Romans) 132 Louis VII (king of France)  184 Lubban al-Sharqiyya  250 Luz (Bethel)  40, 127, 251 Lydda (St George, Diospolis)  36, 127, 156, 169, 195, 243, 244, 246, 259 church and tomb of St George  156, 247 Maʿale Adummim (Talʿat al-Damm, Ascent of Blood)  35, 234 Inn of the Good Samaritan (Khān al-Amar, Khān athrūra)  234 Red Cistern  35, 234, 235 Templar castle  234 Macarius I (bishop of Jerusalem)  98 Maccabees  156, 221 ‘new Maccabees’ (Templars)  155 tombs 156 see also Judas Maccabeus Machaerus (Qalat al-Mukāwar, Macherunta, Masconta)  125, 252 Madytos (Eçeabat, city of St Euthymius) 117 Magdala (Magdalum, al-Majdal)  154, 160, 256 Magi (Three Kings)  110, 128, 241 Mahumeria see al-Bīra

293

Index of People and Places

Malmesbury, abbey  13–14 Mamilla pool see Jerusalem Mamistra (Misis)  261 Mamre (Tall al-Rumayda, Tel Hebron), site of Abraham’s oak  35, 111–12, 123, 145, 242 church of the Holy Trinity  145 Mandalya bay  117 Marmora, Sea of  13 Maronites 187 Martha of Bethany  159, 160, 225, 234 Mary of Bethany  159–61, 225, 234 tomb shown in Tiberias  160 Mattathias (father of the Maccabees)  156, 245 Maurienne, St-Jean-de-Maurienne (Savoie) 125 Maximus III (bishop of Jerusalem)  98 Medan (Madan, Maddān), plain of  40, 151–52, 255 Mediterranean Sea  37, 150, 151, 196, 260 see also Great Sea Megiddo, city and plain  124, 157, 252 Melchizedek (priest and king of Salem)  122–23, 257 equated with Shem son of Noah 122 Melchites 99 Melisende (queen of Jerusalem), tomb 229 Memphis (Egypt)  132 Mesopotamia  150, 260 Messina 249 al-Midiyya (Modein)  156 Minster-in-Thanet (Kent)  89 Moab (mountain of the Moabites)  146, 147, 243, 259 Modein see Mount Modein Moloch 157 Monopoli  12, 89, 94 Montreal see Mount Royal Morea 90 Moreh see Hill of Moreh Moses  111, 113, 122, 146–47, 242, 251 tomb  147, 238 valley of (Wādī Mūsa)  146–47, 238

Mount Abarim (Abarym)  147, 238 Mount Cain (Caymont, Kairam mons, Kara mons, Kaynmons, Tall Qaymūn, Tel Yokneam)  142–43 Mount Carmel  23, 142, 143, 247–48 Mount Ebal (Gebal, mountain of Abel), mistakenly identified as Dan  126–27, 251 Mount En-dor see En-dor Mount Gerizim (mountain of Cain), mistakenly identified as Bethel  126–27, 251 Mount Gibeah see Gibeah of Saul Mount Gihon see Jerusalem Mount Gilboa (or mountains of Gilboa)  115, 124, 141, 151, 237, 253, 254–55 Mount Hermon (Jabal al-Shaykh, Mount Sirion)  253 referred to as Mount Seir  150, 260 Mount Hermon, Little see Hill of Moreh Mount Hor (Jabal Hārūn), tomb of Aaron  147, 238 Mount Horeb (Oreb) see Mount Sinai Mount Joy (Mountjoy, Raʾs alMashārif)  36, 195, 249 Mount Lebanon  23, 114, 148, 151, 197, 254, 260 Mount Modein (Modin), identified as al-Arbaʿīn near al-Midiyya  156 misidentified as Jabal Ṣūba (Belmont)  36, 156, 245 Mount Moriah see Jerusalem Mount of Offence see Jerusalem Mount of Olives see Jerusalem Mount of Precipitation (Lord’s Leap, Precipice, Jabal al-Qafza)  122, 258 Mount of Temptation (Quarantine, Quarantena, Quadragenum, Jabal al-Qurunṭ ul)  30, 35, 110, 141–42, 235–37 Dok (Hasmonean fortress)  236 Templar castle  236 see also Douka (Dayr al-Qurunṭ ul) Mount Royal (Montreal, alShawbak)  32, 147, 238–39

294

Index of People and Places

Mount Seir, name given to Mount Hermon  150, 260 see also Seir (Edom) Mount Shiloh see Shiloh Mount Sinai (Horeb, Ṭūr Sīna, Jabal Mūsa)  23, 111, 146, 235, 238 Mount Sion see Jerusalem Mount Tabor (Itabyrion, Jabal al-Ṭūr)  26, 37, 107, 113, 122–23, 256–57 abbey and church of the Transfiguration  113, 189, 256–57 chapels of Moses and Elijah  113 cave of Melchisedek  122–23, 256 Muʿāwiyya I ibn Abī Sufyān (Umayyad caliph) 92 al-Muʿa ẓẓam Īsā (Ayyubid sultan)  185, 214 Muslims (‘Saracens’)  97, 109, 111, 112, 114, 115, 116, 136, 138, 181, 186, 207, 235, 238, 243, 244, 250 Mykonos (Miconia) 91 Myra (urbs Mirreorum)  93, 116 see also Stamira Mytilene (Metelina, Lesbos)  91, 117 Muzayrib 152 Naamah (Naaman)  150, 259 Naaman (Syrian commander)  157 Nabataeans 207 Nabī Ṣamuʾīl (Ramah, St Samuel)  36 abbey of St Samuel containing supposed tomb of Samuel  247 misidentified as Ramah (Ramathaim-zophim) 127 misidentified as Shiloh  127, 157, 224, 246, 247 Nāblus (Shechem, Sychem, Flavia Neapolis)  26, 36, 112, 123, 125–27, 157, 250, 259 Muslim population  250 territory 250 see also Shechem Naboth the Jezreelite  124, 252 Nahr al-ʿArqa, mistaken for the Abana  150, 160

Nahr al-ʿA ṣi see Orontes, River Nahr al-Aʿwaj see Pharpar Nahr al-Baradā see Abana, River Nahr al-Kabīr al-Janūbī, mistaken for the Abana  150, 160 Nahr al-Mukatta see Kishon, River Nahr al-Zarqā see Jabbok, River Nahr al-Yarmūk (River Yarmūk)  152, 255 Nain (Naim)  26, 36, 123, 124, 257 Naphthali  154, 256 Nathanael (follower of Jesus)  122, 258–59 Navarrese 187 Naxos (Naxia) 91 Nazareth  22, 26, 30, 36, 37, 107, 112, 120–22, 132, 142, 143, 245, 257–58, 259 bishop see Bernard archbishop 253 chaplain (Rorgo Fretellus)  21 churches: Annunciation (St Mary)  22, 112, 132, 257–58; St Gabriel  112, 258 spring  112, 122, 258 Neapolis see Nāblus Nebuchadnezzar II (king of Babylon)  131, 220 Nebuzaradan (officer of Nebuchadnezzar II)  131, 220 Necho II (pharaoh)  131 Negroponte (Chalkis, Chalkida)  12, 91 Nemra (Namara, village in Batanaea)  150, 259 Nestorians 187 New Ḥayfā see Ḥayfā Nicaea, second council (787)  149, 261 Nicola de Martoni  91, 92 Nicopolis see ʿAmwās Nile, River  175 Noah  122, 143 Normans 174 Nubian clergy  204 Nūr al-Dīn  28, 237, 253, 254

295

Index of People and Places

Oak of Rogel (En-rogel, Biʾr Ayyūb) 157 Obadiah (steward of King Ahab, confused with the prophet), tomb in Sebaste  125, 252 Og (king of Bashan)  239 Old Ḥayfā see Ḥayfā Olomouc (Olmütz)  21 Origen, tomb in Tyre  148 Orontes, River (Soldinus, Solinus), misidentified as the Pharpar  37, 151, 260 Othmar (pilgrim)  16–17 Otranto 89 Paderborn: abbey of St Peter and St Paul, Abdinghof  202 Palestine  21, 27, 112, 15, 143, 160, 182, 243, 243, 261, 262 Palm Grove (Palmaria, oppidum Palmae) see Segor Palm Grove (near Ḥayfā) 248 Paphos (Paffum) 93 Paran (El-paran, Pharan, Sinai Desert)  151, 255 Paris Alexander  118 Parker, Matthew (archbishop of Canterbury) 10 Paros 195 Parian marble  195, 200, 201, 209, 233 Parthians  152, 255 Paschasius Radbertus (abbot of Corbie) 130 Patara (Patras)  93, 116 Patmos 91 Patras (in Achaea)  11, 90 Pepin I (king of Aquitaine)  125 Pergamon 92 Pershore Abbey  15 Persians  92, 155, 206, 220, 244 Petalion (Megalonesos Petalion)  91 Peter the Deacon  20 Pharan (ʿAyn Fārʿa), monastery  129, 187, 233 Pharisees 220

Pharpar (Farfar, Nahr al-Aʿwaj) 150– 51, 157, 260 misidentified as the Orontes  151, 260 Philip (tetrarch of Iturea and Trachonitis, son of Herod the Great)  114, 254 Philistines  112, 124, 144, 241, 243, 246, 253 referring to the besieged Damascenes (1148)  184 Phillipps, Sir Thomas  27 Phineka (Phoinix, Finica, Finike, Portus Pisanorum) 93 Phoenicia  23, 148, 260 Phrygia 93 Pilate, Pontius  34, 164, 169, 166, 169, 198, 206, 230–31, 232 house or palace see Jerusalem: Praetorium Plymouth 11 Poitou  11, 132 Polipolis see Elis Port Saint Andrew (Cyprus)  116 Port Saint Mary  116 Port Saint Symeon (Seleucia Pieria, Soldinus, Solinus, al-Suwaydiyya)  37, 116, 151, 260 Precipice (Precipitation) see Mount of Precipitation Premonstratensian canons (Grisi) 243, 244, 247 Provencals 174 Ptolemais see Acre al-Qadismū, Biʾr see Kathisma Qāqūn (Cacho)  36, 247 Qānā, Khirbat (Cana)  37, 113–14, 121–22, 259 Qaryat al-ʿInab (Abū Ghosh, castellum Emaus, Emmaus, Fontenoid) 36, 169–70, 245 Qaryat ʿarbaʿa  144, 241 see Hebron Qar Ḥajla see Beth-hogla Quarantine see Mount of Temptation Quaresmi, Francesco  172 Quierzy, council (858)  11

296

Index of People and Places

Rachel (wife of Jacob)  130, 240, 251 Rachel’s tomb (Qubbat Rāhīl)  35, 129–30, 240 mistakenly referred to as Chabratha (Kabratha, Katabrata)  130, 240 Rahab the harlot  156 Ramah (Arimathea, Ramathaim-zophim, Rantīs)  243, 245–47 misidentified as: Nabī Ṣamuʾīl  127; and Ramla (q.v.) Ramla (Rames)  36, 156, 157 misidentified as Ramah (Arimathea, Ramathaimzophim)  35, 127, 156, 243–44, 245–46 Ramathaim-zophim see Ramah Rantīs see Ramah Raymond of Le Puy  147 Raymond of Saint-Gilles (Raymond I, count of Tripoli)  115 Rebekah (wife of Isaac) tomb  101, 144, 241 Recrea (Raclea, Ereğli)  118 Red Cistern see Maale Adummim Red Sea  147, 238, 239 Rhodes  13, 92, 117, 252 colossus of Rhodes  92 Robert (bishop of Bath)  11 Robert Guiscard  90 Rodosto (Rothostoca, Tekirdağ)  13, 118 Rodrigo Gonzalez (count of Toledo)  20, 21, 22, 25, 31, 39, 131 Roger (count of Limoges)  132 Romania (Byzantine-held parts of Asia)  92, 116, 117 Rome, churches: St Laurence (San Lorenzo fuori le Mura)  155; St Mary (Santa Maria Maggiore)  128 Rorgo Fretellus see Fretellus Rossell, Nicolas (cardinal)  22 al-Rūma, Khirbat (Roma) 114 Ruthenians 187 Sabastiyya see Sebaste Saewulf (Saewlfus, pilgrim)  9–18, 33, 89–118

Saewulf (Sevulfus, merchant, later monk) 13–15 Saewulf (Sæwulf, monk of Bath Abbey) 15 Ṣafad (Sapham), Templar castle  36, 253 Saffūriyya see Sepphoris St Andrew  11, 90, 113, 152, 154, 255 see also Port Saint Andrew St Anne  26, 35, 104, 121, 185, 258 church see Jerusalem tomb 232 St Artemius  90 St Augustine  100, 138 St Bartholomew the Apostle  91, 123 St Basil of Caesarea  178 St Chariton  129, 186–87, 233, 235 church see Jerusalem monastery near Bethlehem (Souka, Old Lavra, Kh. Khuraytūn)  129, 233 St Cyprian, relic  212 St.-Denis (abbey)  150 St Elizabeth  156, 245 St Elpidius (abbot of Douka)  236 St Eustachius (Eustace)  150, 260 St Eustochium  110, 129–30, 177 St Euthymius  117 St Gabriel the Archangel  103, 121, 202, 203, 257 church and spring see Nazareth St George, tomb in Lydda  156, 247 see also Arm of St George, Gaziköy St George iuxta Medan (village)  152 St.-Georges d’Hesdin  21 St Gerasimus monastery (Qa ṣr Ḥajla) 142 St Godric of Finchdale  14 St Habakkuk, abbey of (Kafr Jinnis) 244 St Helena (mother of Constantine I)  98, 100, 128, 131, 172, 199, 202, 206–07, 220, 221, 227 St James son of Alphaeus see St James the Less St James the Apostle (son of Zebedee)  24, 26, 90, 102, 105, 113, 122, 152–53, 181–82, 185, 207

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Index of People and Places

relics 182 church see Jerusalem St James the Less (or Just, equated with James son of Alphaeus)  23, 136–37, 152–53, 157–58, 219, 255 chapels and tomb see Jerusalem relics 158 St.-Jean-d’Angély (Poitou)  125 St.-Jean-de-Maurienne (Savoie)  125 St Jerome  20, 109, 110, 120, 121, 177 tomb in Bethlehem  109, 129, 241 St Joachim  104, 185 St John in the Woods  36, 245 see also ʿAyn Kārim St John the Apostle/Evangelist/Theologian (son of Zebedee)  91–92, 102, 105, 110, 113, 122, 137, 152, 158, 162, 166–67, 209, 255 churches and chapels see Jerusalem death and tomb in Ephesus  92 St John the Baptist (Prodromos)  116, 135, 141, 156, 203, 237 birth 245 beheading  112, 125, 252 tomb and relics  36, 125, 251–52 churches and chapels see ʿAyn Kārim, Baptism (Place of), Jerusalem, Sebaste see also Hospitallers of St John St Joseph (husband of Mary), tomb: in Jerusalem  106; in Nazareth  257 St Joseph of Arimathea  169, 199, 204, 209–10, 241, 243 tomb in Bethlehem  241 St Laurence  90: tomb in Rome  155 St Lazarus  110, 159–61, 224, 234 churches see Bethany, Jerusalem St Longinus (Roman soldier)  167, 209 St Margaret’s Castle (Ḥayfā) 248 St Mary (Our Lady)  11, 102, 103, 104, 106, 110, 120, 133, 156, 166–67, 184, 221 birth place identified: in Jerusalem  104, 185; in Nazareth  121, 128, 258; in Sepphoris 121

presentation in Temple  134, 190–91, 210–11, 217 school of Mary in the Temple (Madrasa al-Na ḥawiyya) 214 annunciation of Jesus  22, 112, 120, 121, 202, 245, 257 see also Nazareth visitation of St Elizabeth  156, 245 nativity of Jesus see Bethlehem: church of the Holy Nativity purification  103, 184 at the Crucifixion  102, 186, 209, 212 at the Ascension  106 dormition  24, 107, 176, 226 see also Jerusalem: churches: St Mary of Mount Sion burial and assumption  24, 107, 105, 158, 176–79, 227–29 see also Jerusalem: churches: St Mary in the Valley of Jehoshaphat churches and chapels see Athens, Bethlehem, al-Bīra, Jerusalem, Kalamon, Kathisma, Tyre icon 101 tomb  158, 161, 163, 227–28 see also Jerusalem: churches: St Mary in the Valley of Jehoshaphat St Mary Magdalene  24, 101, 110, 154, 159, 160, 169, 190, 211, 256 church see Jerusalem relationship to Mary of Bethany 159–61 tomb in Vézelay  160 St Mary of Kalamon, monastery (Dayr/Qa ṣr Ḥajla) 142 St Mary of Makronesos (S. Maria Mogronissi, Kekova, Carávola)  93 St Mary the Egyptian  101 St Michael the Archangel  202 St Mildred (Mildrith)  89 St Nicodemus  108, 155, 199, 204, 209–10 St Nicolas of Myra  93 altars in: Holy Sepulchre  206; Templum Domini 217

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translation of relics to Bari and Venice 93 St Ninian  11 St Paul the Apostle (formerly Saul)  90, 91, 92, 93, 94, conversion  150, 260 St Paula (companion of St Jerome)  109–10, 129–30, 177 St Pelagia, tomb and chapel see Jerusalem St Peter  94, 102, 107, 110, 113, 122, 137, 143, 151, 152, 154, 162, 164, 169, 182– 83, 225–26, 231, 243, 254, 255, 260 churches see Bath, Jaffa, Jerusalem, al-Ṭābgha St Philip the Apostle  122, 152, 181, 255, 258–59 relic  181, 212 St Piligrinus (Elpidius?), tomb  236 St Sabas church see Jerusalem monastery (Dayr Mār Sābā) 108–09 St Samuel, monastery see Nabī Ṣamuʾīl St Saviour, churches see Jerusalem, Tyre St Simeon the Just  103, 133, 184–85, 218, 223 house and tomb in Jerusalem  106, 184, 223 see also Port St Symeon St Simon the Zealot (apostle)  212, relic 212 St Stephen church, gate and street see Jerusalem martyrdom  99, 108, 155, 232 tomb and relics  108, 155, 227, 247 St Thecla  125 St Thomas  108, 170, 227 St Zacharias (Zechariah, father of St John the Baptist)  103, 135, 156, 245 house see ʿAyn Kārim Samaria (kingdom and region)  35, 99, 112, 124, 194, 195, 250, 251, 252 city see Sebaste Samaritans: Good Samaritan  234; woman of Samaria  112, 126, 250

Samos  91, 117 Samson 243 Samuel (prophet)  127, 246, 247 buried in Ramah (Ramathaimzophim, Rantīs)  247 translation of relics to Constantinople 247 see also Nabī Ṣamuʾīl Saracens see Muslims Ṣarafand (Sarepta, Sarphan, Sarphen, Zarephath)  148–49, 262 church of St Elias  149, 262 Sarah (wife of Abraham) tomb  101, 144, 241 Saul (king of Israel)  111, 124, 253 Saul see St Paul al-Sawād (Bilād al-Suwayt, Sueta, Suete, Suetha, Terre de Suethe, Black Country)  23, 149, 152, 255, 259 Scots 187 Sea (or Lake) of Galilee (or Tiberias)  23, 36, 107–08, 113, 114, 143, 149, 152–54, 170, 253–54, 255, 256, 259 Sebaste (Sabastiyya, Samaria, Augusta)  36, 112, 124–25, 251–52, 259 confused with Shechem (Nāblus) 112 tomb of St John the Baptist  125, 251–52 Segor (Bela, Zoar, Palmaria, Kh. alShaykh ʿĪsā)  35, 146, 243 Seir (Seyr, Edom)  147, 149, 150, 259, 260 see also Idumaea Sepharvaim (Sepharnaim, a city of Damascus) 259–60 Sepphoris (Saffūriyya)  26, 37, 121, 258–59 Sergius Paulus (proconsul in Cyprus) 93 Seth (third son of Adam)  144 Shafa ʿAmr (le Saffran, Templar castle)  37, 259 Shaykh Sad (Dayr Ayyūb)  152, 255 Shechem (son of Hamor the Hivite)  125–26, 251

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Index of People and Places

Shechem (Sichem, Sychem, al-Balāṭa, near Nāblus)  36, 112, 123, 125–27, 156, 250, 251 tomb of Jacob (Qabr Yūsuf)  126, 251 see also Nāblus Shem (son of Noah)  122 Shepherds’ Fields (near Bethlehem, Kanīsat al-Raʿwāt)  35, 128, 241 Shiloh (Mount Shilo, Saylūn, Sylo) 157 misidentified as Nabī Ṣamuʾīl 127, 157, 224, 246, 247 Sidon (Sydon, Saegete, Ṣaydā)  13, 115, 149, 261–62 Sihon (king of the Amorites)  239 Simeon the Just (high priest)  223 see also St Simeon Simon of Cyrene  166 Simon the Leper (Simon the Pharisee)  23, 159, 160, 224 Sinjil (casale Sancti Egidii) 249–50 Sinnabra 255 Siponto 89 Sisera  123, 257 Sixtus III (pope)  128 Smyrna (İzmir)  92, 117 Sodom  146, 242 Soldinus (Solinus) see Orontes, Port Saint Symeon Solomon (king of United Israel)  18, 25, 103, 130–31, 154, 157, 161, 180, 183, 197–98, 209, 220, 221, 222, 245, 246, 256 see also Jerusalem: Temple Sophronius (patriarch of Jerusalem) 128 Souka (Old Lavra, Kh. Khuraytūn) 129 Spain  92, 182 Spaniards 174 Stamira (Stamirra, Tadibi), port of Myra 116 Stephaton (soldier who offered Jesus vinegar from a sponge)  209 Steward of the Feast (Architriclinus), church see Cana of Galilee Storrs, Sir Ronald  241

Strato’s Tower (Caesarea Maritima)  143, 247 Strovilo (Stroinlo, Arconnesos)  117 Sulaymān ibn ʿAbd al-Malik (Umayyad) 246 Sulaymān II the Magnificent (Ottoman sultan)  134 Ṣūr see Tyre al-Suwaydiyya (Seleucia Pieria) see Port Saint Symeon Sycamina (Tall al-Samak, Shiqmona) see Ḥayfa: Old Ḥayfā Sychar (Sichar, Askar)  112, 126, 250 see also Jacob’s Well Syme (Asimi) 92 Syria  148, 149, 151, 157, 221, 259, 260, 261 see also Coele-Syria. Syria Palaestina (Roman province) 116 Syrians (Assirii, Suriani, Syri; including Melchites and Jacobites)  16, 99, 106, 122, 148, 157, 186, 187, 204, 205, 229, 245, 260 Syros (Sura) 91 al-Ṭābgha (Lord’s Table, Mensa, Tabula Domini)  113, 154, 254 church of St Peter  113 Table see al-Ṭābgha Tabitha (Dorcas), raised by Peter  243 Talʿat al-Damm see Ascent of Blood al-Tall see Bethsaida Tancred (prince of Galilee)  115 Tarsus (Tursolt)  260 Ṭar ṭ ūs (Tortosa, Tartusa)  115, 150 Tekoa (Thecua, Tuqūʿ)  129, 156 tombs of: Amos  156; Holy Innocents 129 Teman (Thema, Theman, Ṭawilān?)  149–50, 259 Templars (Order of the Temple)  21, 24, 25, 30, 34, 183–84, 212, 213, 221–22, 223, 234–37 castles and properties  183, 222, 249: Acre, house  248; Baptism site, castle  237; al-Fūla (la Fève), castle  36,

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253; Dok (Jabal Qurunṭ ul), castle  236; Jericho, tower  235; Nāblus, lands  250; Red Cistern (Maale Adummim), castle 234; Ṣafad castle  36, 253; St Margaret’s Castle (Ḥayfā)  248; Shafa ʿAmr, castle 259 see also Jerusalem: Temple of Solomon described as ‘the new Maccabees’ 155 Tenedos (Tenit) 117 Thebes (Stivas, Estives) 91 Theoderic (pilgrim)  27–37, 39–40, 193–263 Theoderich see Dietrich Theodore I (pope)  128 Theodosius I (Roman emperor)  125, 145, 227, 242, 252 Theodosius II (Roman emperor)  125, 145, 227, 241, 242, 252 Thomas of Cirencester  12 Thorn Thicket, plains or valley of (plana, campestria, vallis Spineti) see Jordan Rift Valley Three Kings see Magi Three Marys  199, 211 Tiberias (Chyneret)  36, 107, 113, 114, 121, 154, 253, 254, 256 Sea of see Sea of Galilee Tiberius (Roman emperor)  154, 254 Timothy (St Paul’s companion)  93 al-Tinʿāma, Khirbat (Kh. al-Tinānī, Tymini, Galgala, Galilea) 248 Tinos 91 Titus (disciple of Paul)  92 Titus (Roman general and emperor)  98, 194, 212, 221 Tobler, Titus  19–20, 26, 27–29, 30 Trani 89 Transjordan  23, 125, 150, 252, 259 Tripoli (Ṭarābulus)  13, 115, 150, 218, 261 Troy 117 Troyes 21 Tughtekin (atabeg of Damascus)  152 Turks 253

Tursolt (Tarsus), name misapplied to Tripoli 261 Tymini see Tinʿāma, Khirbat Tyre (Sors, Sur, Surs, Ṣūr, Tyrus)  13, 23, 37, 115, 148, 154, 260, 262 churches: St Mary (former Orthodox cathedral)  148; St Saviour 148 lord of see John of Montfort tomb of Origen  148 Urban II (pope)  132 Uz (Hus)  149, 259 Valley of Tears  144 Venice 93 Venetians  118, 148 Vespasian (Roman general and emperor)  98, 194, 212, 221, 249, 250 Vézelay, Benedictine abbey  160 Vienna 16 Wādī al-Maddān al-Zaydī  152 Wādī ʿAraba  23, 142, 147 see also Jordan Rift Valley Wādī Khuraytūn  129 see also St Chariton, monastery Wādī Mūsa see Valley of Moses Wicher (Wigger, Guischerius)  173–74 William (patriarch of Jerusalem)  180 William I of Bures (prince of Galilee) 152 William of Malmesbury  13–14 Winchcombe abbey  15 Wright, Thomas  11, 13–14 Wulfstan (bishop of Worcester)  13– 14, 15 Würzburg  19, 119 Yarmūk, River  152, 255 Zabulon  154, 256 Zacchaeus 156 Zalmunna (king of the Midianites)  123, 257 Zangī, ʿImād ad-Dīn (atabeg of Aleppo) 237

301

Index of People and Places

Zarephath of the Sidonians (Sarapta, Sarepta) see Ṣarafand al-Zarqā, Nahr see Jabbok, River Zebah (king of the Midianites)  123, 257 Zebedee (father of St James and St John) 152 Zeboim  146, 242 Zechariah (father of John the Baptist) see St Zacharias Zechariah (prophet, son of Barechiah/ Berachiah)  103, 136, 214

Zechariah (son of Jehoiada)  136, 214 Zedekiah (king of Judah)  131, 220 Zeeb (prince of Midian)  123, 257 Zerubabbel 220 al-Zīb (Hubert’s Castle, Castrum Inberti) 262 Zippor (father of Balak)  146, 243 Zirʿīn (parva Gerinum) see also Jezreel Zoar (Cara) see Segor Zophar the Naamathite  150, 259 Zophim  245, 246

302