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Tertullian meets the objection that Christians adore the cross by answering with an argumentum ad hominem , not by a denial. Another apologist, Minucius Felix, replies to the same objection. Lastly we may recall the famous caricature of Alexamenos, for which see the article Ass. From all this it appears that the pagans, without further consideration of the matter, believed that the Christians adored the cross; and that the apologists either answered indirectly, or contented themselves with saying that they do not adore the cross, without denying that a certain form of veneration was paid to it.

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It is also an accepted belief that in the decorations of the catacombs there have been found, if not the cross itself, at least more or less veiled allusions to the holy symbol. This cult became more extensive than ever after the discovery of the Holy Places and of the True Cross. Under Constantine, after peace had been vouchsafed to the Church, Macarius, Bishop of Jerusalem, caused excavations to be made about A. That of Calvary was identified, as well as that of the Holy Sepulchre; it was in the course of these excavations that the wood of the Cross was recovered.

It was recognized as authentic, and for it was built a chapel or oratory, which is mentioned by Eusebius, also by St. Cyril of Jerusalem, and Silvia Etheria. From A. Cyril, in his discourses or catecheses delivered in these very places iv, 10; x, 14; xiii, 4 speaks of this sacred wood.

An inscription of A. For a full discussion of the legend of St. Silvia's recital Peregrinatio Etheriae , which is of indisputable authenticity, tells how the sacred wood was venerated in Jerusalem about A. On Good Friday, at eight o'clock in the morning, the faithful and the monks assemble in the chapel of the Cross built on a, site hard by Calvary , and at this spot the ceremony of the adoration takes place. The bishop is seated on his chair; before him is a table covered with a cloth; the deacons are standing around him.

The silver-gilt reliquary is brought and opened and the sacred wood of the Cross, with the Title, is placed on the table. The bishop stretches out his hand over the holy relic, and the deacons keep watch with him while the faithful and catechumens defile, one by one, before the table, bow, and kiss the Cross; they touch the Cross and the Title with forehead and eyes, but it is forbidden to touch them with the hands.

This minute watchfulness was not unnecessary, for it has been told in fact how one day one of the faithful, making as though to kiss the Cross, was so unscrupulous as to bite off a piece of it, which he carried off as a relic. It is the duty of the deacons to prevent the repetition of such a crime. Cyril, who also tells of this ceremony, makes his account much more brief but adds the important detail, that relics of the True Cross have been distributed all over the world. He adds some information as to the silver reliquary which contained the True Cross. See Cabrol, La Peregrinatio ad loca sancta, In several other passages of the same work Silvia also called Egeria, Echeria, Eiheria, and Etheria speaks to us of this chapel of the Cross built between the basilicas of the Anastasis and the Martyrion which plays so great a part in the paschal liturgy of Jerusalem.

This law was revised by the Trullan Council, A. Julian the Apostate, on the other hand, according to St. Cyril of Alexandria Contra Julian. John Chrysostom more than once in his writings makes allusion to the adoration of the cross; one citation will suffice: "Kings removing their diadems take up the cross, the symbol of their Saviour's death; on the purple, the cross; in their prayers, the cross; on their armour, the cross; on the holy table, the cross; throughout the universe, the cross.

The cross shines brighter than the sun. Chrysostom may be found in the authorities to be named at the end of this article. At the same time, pilgrimages to the holy places became more frequent, and especially for the purpose of following the example set by St. Helena in venerating the True Cross. Saint Jerome, describing the pilgrimage of St.

Paula to the Holy Places, tells us that "prostrate before the Cross, she adored it as though she had seen the Saviour hanging upon it" Ep. It is a remarkable fact that even the Iconoclasts, who fought with such zeal against images and representations in relief, made an exception in the case of the cross. Banduri, Numism. Sometimes this cult involved abuses.

Thus we are told of the Staurolaters, or those who adore the cross; the Chazingarii from chazus , cross , a sect of Armenians who adore the cross. It defined that the veneration of the faithful was due to the form "of the precious and vivifying cross", as well as to images or representations of Christ, of the Blessed Virgin, and of the saints. But the council points out that we must not render to these objects the cult of latria , "which, according to the teaching of the faith, belongs to the Divine nature alone.

The honour paid to the image passes to the prototype; and he who adores the image, adores the person whom it represents. Thus the doctrine of our holy fathers obtains in all its force: the tradition of the Holy Catholic Church which from one end of the earth to the other has received the gospel. The council clearly distinguishes between the "salutation" aspasmos and "veneration" proskynesis due to the cross, and the "true adoration" alethine latreia , which should not be paid to it.

Theodore the Studite, the great adversary of the Iconoclasts, also makes a very exact distinction between the adoratio relativa proskynesis schetike and adoration properly so called. See also the works of Harlay, Lafargue, and others cited at the end of this section. With reference, in particular, to the ansated cross of Egypt, Letronne, Raoul-Rochette, and Lajard discuss with much learning the symbolism of that simple hieroglyphic of life, in which the Christians of Egypt seem to have recognized an anticipatory revelation of the Christian Cross, and which they employed in their monuments.

The observation of Petavius XV, xiii, 1 should be noted here: that this cult must be considered as not belonging to the substance of religion, but as being one of the adiaphora , or things not absolutely necessary to salvation. Indeed, while it is of faith that this cult is useful, lawful, even pious and worthy of praise and of encouragement, and while we are not permitted to speak against it as something pernicious, still it is one of those devotional practices which the church can encourage, or restrain, or stop, according to circumstances.

This explains how the veneration of images was forbidden to the Jews by that text of Exodus xx, 4 sqq. Thou shalt not adore them, nor serve them: I am the Lord thy God," etc. It also explains the fact that in the first ages of Christianity, when converts from paganism were so numerous, and the impression of idol-worship was so fresh, the Church found it advisable not to permit the development of this cult of images; but later, when that danger had disappeared, when Christian traditions and Christian instinct had gained strength, the cult developed more freely.

Precisely this same doctrine is repeated in Sess. XXV of the Council of Trent: "Images are not to be worshipped because it is believed that some divinity or power resides in them and that they must be worshipped on that account, or because we ought to ask anything of them, or because we should put our trust in them, as was done by the gentiles of old who placed their hope in idols but because the honour which is shown to them is referred to the prototypes which they represent; so that through the images which we kiss, and before which we kneel, we may adore Christ, and venerate the saints, whose resemblances they bear.

This clear doctrine, which cuts short every objection, is also that taught by Bellarmine, by Bossuet, and by Petavius. It must be said, however, that this view was not always so clearly taught. Following Bl. Albertus Magnus and Alexander of Hales, St. Bonaventure St. The object of the adoration is the same, primary in regard to the exemplar and secondary in regard to the image. To the image of Christ, then, we owe a worship of latria as well as to His Person. The image, in fact, is morally one with its prototype, and, thus considered, if a lesser degree of worship be rendered to the image, that worship must reach the exemplar lessened in degree.

Against this theory an attack has recently been made in "The Tablet", the opinion attributed to the Thomists being sharply combated. Its adversaries have endeavoured to prove that the image of Christ should be venerated but with a lesser degree of honour than its exemplar. The cult paid to it, they say, is simply analogous to the cult of latria , but in its nature different and inferior. No image of Christ, then, should be honoured with the worship of latria , and, moreover, the term "relative latria ", invented by the Thomists, ought to be banished from theological language as equivocal and dangerous.

The testimony of Silvia Etheria proves how highly these relics were prized, while St.

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Cyril of Jerusalem, her contemporary, testifies as explicitly that "the whole inhabited earth is full of relics of the wood of the Cross". Another inscription, from Rasgunia Cape Matifu , somewhat earlier in date than the preceding, mentions another relic of the Cross "sancto ligno salvatoris adlato". John Chrysostom tells us that fragments of the True Cross are kept in golden reliquaries, which men reverently wear upon their persons.

The passage in the "Peregrinatio" which treats of this devotion has already been cited. Paulinus of Nola, some years later, sends to Sulpicius Severus a fragment of the True Cross with these words: "Receive a great gift in a little [compass]; and take, in [this] almost atomic segment of a short dart, an armament [against the perils] of the present and a pledge of everlasting safety" Epist.

Leo a fragment of the precious wood S. Leonis Epist. The "Liber Pontificalis", if we are to accept the authenticity of its statement, tells us that, in the pontificate of St. Later, under St. Hilary and under Symmachus we are again told that fragments of the True Cross are enclosed in altars op. A solemn feast was celebrated on this occasion, and the monastery founded by the queen at Poitiers received from that moment the name of Holy Cross. It was also upon this occasion that Venantius Fortunatus, Bishop of Poitiers, and a celebrated poet of the period, composed the hymn "Vexilla Regis" which is still sung at feasts of the Cross in the Latin Rite.

Here is the the calculation of this savant: Supposing the Cross to have been of pine-wood, as is believed by the savants who have made a special study of the subject, and giving it a weight of about seventy-five kilograms, we find that the volume of this cross was ,, cubic millimetres. Now the total known volume of the True Cross, according to the finding of M. Rohault de Fleury, amounts to above 4, cubic millimetres, allowing the missing part to be as big as we will, the lost parts or the parts the existence of which has been overlooked, we still find ourselves far short of ,, cubic millimetres, which should make up the True Cross.

The Feast of the Cross like so many other liturgical feasts, had its origin at Jerusalem, and is connected with the commemoration of the Finding of the Cross and the building, by Constantine, of churches upon the sites of the Holy Sepulchre and Calvary. In the dedication of these churches was celebrated with great solemnity by the bishops who had assisted at the Council of Tyre, and a great number of other bishops. This dedication took place on the 13th and 14th of September. This feast of the dedication, which was known by the name of the Encnia, was most solemn; it was on an equal footing with those of the Epiphany and Easter.

The description of it should be read m the "Peregrinatio", which is of great value upon this subject of liturgical origins. Not fewer than forty or fifty bishops would journey from their dioceses to be present at Jerusalem for the event. The feast was considered as of obligation, "and he thinks himself guilty of a grave sin who during this period does not attend the great solemnity". It lasted eight days. In Jerusalem, then, this feast bore an entirely local character.

It passed, like so many other feasts, to Constantinople and thence to Rome. There was also an endeavour to give it a local feeling, and the church of "The Holy Cross in Jerusalem" as intended, as its name indicates, to recall the memory of the church at Jerusalem bearing the same dedication. The feast of the Exaltation of the Cross sprang into existence at Rome at the end of the seventh century.

It is, then, inexact, as has often been pointed out, to attribute the introduction of it to this pope. The Gallican churches, which, at the period here referred to, do not yet know of this feast of the 14th September, have another on the 3rd of May of the same signification. It seems to have been introduced there in the seventh century, for ancient Gallican documents, such as the Lectionary of Luxeuil, do not mention it; Gregory of Tours also seems to ignore it.

According to Mgr. Duchesne, the date seems to have been borrowed from the legend of the Finding of the Holy Cross Lib. Later, when the Gallican and Roman Liturgies were combined, a distinct character was given to each feast, so as to avoid sacrificing either. The 3rd of May was called the feast of the Invention of the Cross, and it commemorated in a special manner Saint Helena's discovery of the sacred wood of the Cross; the 14th of September, the feast of the Exaltation of the Cross, commemorated above all the circumstances in which Heraclius recovered from the Persians the True Cross, which they had carried off.

Nevertheless, it appears from the history of the two feasts, which we have just examined, that that of the 13th and 14th of September is the older, and that the commemoration of the Finding of the Cross was at first combined with it. The Good Friday ceremony of the Adoration of the Cross also had its origin in Jerusalem, as we have seen, and is a faithful reproduction of the rites of Adoration of the Cross of the fourth century in Jerusalem which have been described above, in accordance with the description of the author of the "Peregrinatio".

This worship paid to the Cross in Jerusalem on Good Friday soon became general. The most ancient adoration of the Cross in Church is described in the "Ordo Romanus" generally attributed to Saint Gregory. It is performed, according to this "Ordo", just as it is nowadays, after a series of responsory prayers.

The cross is prepared before the altar; priests, deacons, subdeacons, clerics of the inferior grades, and lastly the people, each one comes in his turn; they salute the cross, during the singing of the anthem, "Ecce lignum crucis in quo salus mundi pependit. Venite, adoremus" Behold the wood of the cross on which the salvation of the world did hang. Come, let us adore and then Ps. See Mabillon, Mus.

The Latin Church has kept until to-day the same liturgical features in the ceremony of Good Friday, added to it is the song of the Improperia and the hymn of the Cross, "Pange, lingua, gloriosi lauream certaminis". Besides the Adoration of the Cross on Good Friday and the September feast, the Greeks have still another feast of the Adoration of the Cross on the 1st of August as well as on the third Sunday in Lent. On the theology of the subject, ST. Idolatry, the controversy in The Tablet from 22 June to 21 Sept.

Iconomachos in P. CVI, sq. I, xvi, P. Crucis, P L. CXLI, La Croix et le Crucifix , ibid. Paris, ; ID. De Bordeaux Die Gesch. Crucis in Acta SS. Crucis Cultu et Veneratione in Ord. McClure, Christian Worship London, , sq. Kreuz u. Kreuzigung, Kreuzauffindung, Kreuzeszeichen.

As a permanent adjunct to the altar, the cross or crucifix can hardly be traced farther back than the thirteenth century. The third canon of the Second Council of Tours , "ut corpus Domini in altario non in imaginario ordine sed sub crucis titulo componatur", which has sometimes been appealed to prove the early existence of an altar-cross, almost certainly refers to the arrangement of the particles of the Host upon the corporal.

They were to be arranged in the form of a cross and not according to any fanciful idea, of the celebrant see Hefele, Conciliengeschichte. On the other hand, Innocent III at the beginning of the thirteenth century in his treatise on thee Mass says plainly, "a cross is set upon the altar, in the middle between two candlesticks", but even this probably refers only to the actual duration of the Holy Sacrifice..

From the ninth to the eleventh century the rule is several times repeated: "Let nothing be placed on the altar except a chest with relics of saints or perhaps the four gospels or a pyx with the Lord's Body for the viaticum of the sick cf. This no doubt was understood to exclude even the crucifix from the altar, and it is certain that in various liturgical ivory carvings of the eighth, ninth, and tenth centuries no cross is shown. The best-known existing example is the corona of.

The papal chronicle just referred to also mentions a silver cross which was erected not over, but close beside, the high altar of St. Peter's in the time of Leo III : "'There also he made the cross of purest silver, gilded, which stands beside the high altar, and which weighs 22 pounds" Lib. It is probable that when the cross was first introduced as an ornament for the altar it was most commonly plain and without any figure of Our Saviour.

But the association of the figure of Christ with the cross was familiar in England as early as , when Benedict Biscop brought a painting of the Crucifixion from Rome Bede, Hist. We know at any rate that a gold crucifix was found in the tomb of St. Edward the Confessor, and a crucifix is mentioned in one of the later Lives of St. That such objects were sometimes used for the altar seems highly probable. Still, Innocent III speaks only of a cross, and it is certain that for several centuries later neither cross nor crucifix were left upon the altar except at Mass time.

Even so late as the beginning of the sixteenth century an engraving in the Guinta "Corpus Juris" shows the altar-crucifix being carried in at High Mass by the celebrant, while in many French dioceses this or some similar custom lasted down to the time of Claude de Vert Explication, IV, When Bede tells us that St.

Augustine of England and his companions came before Ethelbert "carrying a silver cross for a standard" veniebant crucem pro vexillo ferentes argenteam while they said the litanies, he probably touched upon the fundamental idea of the processional cross. Its use seems to have been general in early times and it is so mentioned in the Roman "Ordines" as to suggest that one belonged to each church.

An interesting specimen of the twelfth century still survives in the Cross of Cong, preserved in the museum of the Royal Irish Academy, Dublin. This is made of oak covered with copper plates, but much decoration is added in the form of gold filigreework. It lacks most of the shaft, but is two feet six inches high, and one foot six inches across the arms. In the centre is a boss of rock crystal, which formerly enshrined a relic of the True Cross, and an inscription tells us that it was made for Turloch O'Conor, King of Ireland It seems never to have had any figure of Christ, but other processional crosses of the thirteenth and fourteenth centuries are for the most part true crucifixes.

In a great number of cases the shaft was removable, and the upper portion could be set in a stand to be used as an altar-cross. Indeed it seems not impossible that this was the actual origin of the altar-cross employed during Mass Rohault de Fleury, La Meese, V, Just as the seven candlesticks carried before the pope in Rome were deposited before or behind the altar, and probably developed into the six altar-candlesticks seven, it will be remembered, when a bishop celebrates with which we are now familiar, so the processional cross seems also to have first been left in a stand near the altar and ultimately to have taken its place upon the altar itself.

To this day the ritual books of the Church seem to assume that the handle of the processional cross is detachable, for in the funeral of infants it is laid down that the cross is to be carried without its handle. All Christians are supposed to be the followers of Christ, hence in procession the crucifix is carried first, with the figure turned in the direction in which the procession is moving. It is not easy to determine with certainty at what period the archiepiscopal cross came into separate use. It was probably at first only an ordinary processional cross.

In the tenth "Ordo Romanus" we read of a subdeacon who is set aside to carry the crux papalis. If this specially papal cross had been in existence for some time it is likely that it was imitated by patriarchs and metropolitans as a mark of dignity which went with the pallium. In the twelfth century the archbishop's cross was generally recognized, and in the dispute regarding the primacy between the Archbishops of Canterbury and York the right to carry their cross before them played a prominent part. In Pope Honorius II admonished the Southern bishops of England that they should allow Archbishop Thurstan of York crucem ante se deferre juxta antiquam consuetudiem.

In all ecclesiastical functions archbishop in his own province has a right tn be preceded by his cross-bearer with cross displayed. Hence an archbishop when solemnly giving his blessing gives it with head uncovered out of reverence for the cross which is held before him. An ordinary bishop, who is not privileged to have such a cross, blesses the people with his mitre on. As regards form, both the papal and the archiepiscopal cross consists in practice of a simple crucifix mounted upon a staff, the material being silver or silver gilt.

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An archiepiscopal cross is borne with the figure turned towards the archbishop. These objects seem originally to have been little more than costly ornaments upon which much artistic skill was lavished and which usually contained relics. A jewel of this kind which belonged to Queen Theodelinda at the end of the sixth century is still preserved in the treasury of Monza.

Another of much later date, but wrought with wonderful enamels, was found in the tomb of Queen Dagmar and is at Copenhagen. When the present Queen Alexandra came to England in to marry the then Prince of Wales, she was presented with a facsimile of this jewel containing, among other relics, a fragment of the True Cross. Such encolpia were probably at first worn by bishops not as insignia of rank, but as objects of devotion. For example, a famous and beautiful jewel of this kind was found in the tomb of St.

Cuthbert and is now at Durham. When they contained relics they often came later on to be enclosed in processional crosses. This no doubt was the case with the Cross of Cong, mentioned above, upon which we read in Irish characters the Latin verse: Hac cruce crux tegitur qua passus conditor orbis. Ireland, vol. XXXI As a liturgical cross, and part of the ordinary episcopal insignia, the pectoral cross is of quite modern date. It is worn bishops at Mass and solemn functions, and also forms part of their ordinary walking-dress.

It is usually a plain Latin cross of gold suspended round the neck by a gold chain or a cord of silk and gold. Its use seems gradually to have been introduced during the seventeenth and eighteenth centuries in imitation of the pectoral cross which we know to have been regularly worn by the popes from a much earlier date. Certain metropolitans e. The privilege of wearing a pectoral cross has also been conceded to certain canons. These are the twelve crosses, usually merely painted on the wall, which mark the places where the church walls have been anointed with chrism in a properly consecrated church.

A candle-bracket should be inserted immediately below. Some of these consecration crosses are even yet distinguishable on the walls of old churches which go back to the Romanesque period. The Carlovingian oratory in Nimeguen preserves, perhaps, the most ancient known example. In other cases e. Owing to the number of unctions, it was not infrequently the custom to place these consecration crosses on shields, each borne by one of the twelve Apostles.

In the Sainte Chapelle at Paris, built by St. Louis in the thirteenth century, we find twelve statues of the Apostles carrying discs cases, used for this purpose. In England it was the custom to mark twelve consecration crosses on the outside walls of the church as well as twelve on the inside.

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The Roman Pontifical only prescribes the latter. Salisbury cathedral still preserves some remarkable examples of consecration crosses. At Ottery St. Mary, Devon, the old crosses are carved in high relief on shields borne by angels within moulded panels, a quatrefoil in a square. Those inside have marks of the remains of iron brackets for candles or a lamp.

In the contemporary life of St. Willibald born c. Many ancient stone crosses still surviving in England are probably witnesses to the practice, and the conjecture of Prof. Baldwin Browne Arts in Anglo-Saxon England , that the cross and graveyard often preceded the church in date, has much to recommend it.

Certain it is that the earliest known forms for blessing a cemetery q. Throughout the Middle Ages, both in England and on the Continent, there seems always to have been one principal churchyard cross. This was commonly an object of great importance in the Palm Sunday procession when it was saluted with prostrations or gunuflexions by the whole assembly. There was also a scattering of boughs and flowers, and the cross was often decorated with garlands or box. For this reason it was often called crux buxata cf.

Gasquet, Parish Life, , pp. Many beautiful churchyard crosses are still preserved in England, France, and Germany; the most remarkable English examples being perhaps those of Ampney Crucis, near Cirencester, and Bag Enderby, Lincolnshire. The famous ancient Northumbrian crosses at Bewcastle and Ruthwell which English scholars still assign to the seventh and eighth centuries, despite the plea for a much later date put forward by Prof. Cook of Yale may possibly have been principal churchyard crosses.

The fact that they were probably memorial crosses as well does not exclude this.

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When St. Aldhelm died in , his body had to be transported fifty miles to Malmesbury, and at each stage of seven miles, where the body rested for the night, a cross was afterwards erected. These crosses were still standing in the twelfth century William of Malmesbury, Gesta Pont. An even more famous example of such memorial crosses, but of much later date, is supplied by the removal of the body of Eleanor, Queen of Edward I, from Lincoln to London. Several of these crosses in a more or less mutilated form exist at the present day.

The most famous of the series, however, Charing? The route followed by the body of St. Louis of France on its way to St. Denis was similarly honoured, and it seems probable that a large number of wayside crosses originated in this manner. No stronger testimony of the early connection of the cross with the cemetery could be desired than the directions given by St.

From very early times it seems to have been not unusual to introduce a plain cross in such a way into the mosaics of the apse or of the main arch Truimphbogen as to dominate the church. Notable examples may be found at S. Apollinare in Classe at Ravenna, at S. Pudenziana in Rome, and at the Lateran basilica. There are also, as already noticed, incontestable examples both of crosses surmounting the ciborium over the altar, and of the large crosses suspended, with or without a corona, from the under side of the ciborium.

It must, however, be pronounced very doubtful whether the rood, which in so many churches of the fourteenth and fifteenth centuries occupied the great arch, can be regarded as a development of this idea. It will be sufficient to notice here that in the thirteenth century a practice grew up of screening off the choir from the nave of the greater churches by a structure broad enough to admit a narrow bridge or gallery spanning the chancel arch and most commonly adorned by a great crucifix with the figures of Our Lady and St.

The rood-loft of the cathedral of Sens, as described by J. It consisted, he tells us, of two stone pulpits quite separate from each other, supported by columns, and with a crucifix between them, each having an entrance on the choir side and an exit down into the nave, on either side of the principal door of the choir.

From this it seems probable that the two ambos q. There can at least be no doubt that this loft was used on certain occasions of ceremony for reading the Epistle and Gospel and for making announcements to the people. The great rood above the rood-screen was saluted by the whole procession, as they re-entered the church on Palm Sunday, with the words: Ave Rex noster.

They seem for the most part to have been rude crosses of lead laid upon the breast of the corpse. It is only in some few examples, of which the most important is that of Bishop Godfrey of Chichester , that a formula of absolution is found inscribed upon them entire. We may infer that the practice in the West was always in some measure irregular, and it is only the absolution paper which is uniformly placed in the hand or on the breast of the corpse in the Eastern Church, which explains them and gives them a certain imporance as a liturgical development.

Rubrical law now requires that most of the vestments, as well as some other objects more immediately devoted to the service of the altar, should be marked with cross. Speaking generally this is a comparatively modern development. For example, the great majority of stoles and maniples of the Middle Ages do not exhibit this feature.

At the same time Dr. Wickham Legg goes much too far when he says without qualification that such crosses were not used in pre-Reformation times. For example the stole of St. Thomas of Canterbury preserved at Sens has three crosses, one in the middle end one at each extremity, just as a modern stole would have. The large cross conspicuous upon most modern chasubles, which appears behind in the French type and in front in the Roman, does not seem to have been originally adopted with any symbolic purpose. It probably came into existence accidentally for sartorial reasons, the orphreys having been so arranged in a sort of Y-cross to conceal the seams.

But the idea, once suggested to the eye, was retained, and various symbolical reasons were found for it. In somewhat of the same way a cross was marked in the Missal before the Canon. The tradition is perpetuated in the picture of the Crucifixion which precedes the Canon in every modern Missal.

The five crosses commonly marked on altar-atones depend closely on the rite of the consecration of an altar. These may all be held to wear a liturgical aspect in so far as the Church, in the "Rituale," provides a form for their blessing, and presupposes that such a cross should be placed in the hands of the dying. The crosses which surmount the Stations of the Cross, and to which the Indulgences are directly attached may also be noticed.

In the Greek Church a little wooden cross is used for the blessing of holy water, and is dipped into it in the course of the ceremony. Peace be to thee. What is more, an analogous ceremony must have existed in the Celtic Church from a very early date, for a liturgical fragment in the Leabar Breac describes how the bishop with two priests is to go round the outside of the church marking crosses upon the "tel-columns" with his knife, while the three other priests do the same within see Olden in "Trans.

Paul's Eccles. In this case, however, the use of chrism is not mentioned.

From this Celtic practice the Anglo-Saxon and Sarum uses seem to have derived the custom of affixing consecration crosses outside the church as well as within. In the consecration of an altar, also, crosses are to be marked in chrism upon the altar-slab with almost the same form of words as that used for the walls. This practice may equally claim Celtic analogues, whose antiquity is shown by the fact that the altar to be consecrated must have been of wood. The Tract in the "Leabar Breac" says: "The bishop marks four crosses with his knife on the four corners of the altar, and he marks three crosses over the middle of the altar, a cross over the middle on the east to the edge, and a cross over the middle on the west to the edge, and a cross exactly over the middle.

The consecration crosses on the walls of churches and on altars are clearly not substantive and independent objects of cultus; the blessing they receive is only a detail in a longer ceremony. At the conclusion of the ceremony we find the rubric: "Tum Pontifex, flexis ante crucem genibus, ipsam devote adorat et osculatur. But in the ancient ceremony the cross was first washed with holy water and then anointed with chrism precisely as in the form for the blessing of bells see BELLS.

The "Rituale Romanum" tit. VIII, cap. It consists only of a short prayer, with a second prayer whose use is optional, and only holy water is used; but the same rubric directing the priest to kneel and "devoutly adore and kiss the cross" is added, which we have just noticed in the solemn episcopal benediction. It may be noted that St. Louis, King of France, regarded it as unseemly that crosses and statues should be set up for veneration without being previously blessed.

He accordingly ordered search to be made for a form of blessing in the ancient episcopal ceremonials. The form was found and duly used first of all in St. Louis' own private chapel; but the incident seems to suggest that the practice of blessing such objects had partly fallen into desuetude. See Galfridus, De Bello Loco, cap. The indulgences most commonly attached to crosses, crucifixes, etc. These are numerous and, amongst other things, entitle the possessor who has habitually worn or used such a cross to a plenary indulgence at the hour of death; secondly, the indulgences of the Stations of the Cross, which under certain conditions may be gained by the sick and others unable to visit a church upon the recitation of twenty Paters, Aves, and Glorias before the indulgenced cross which they must hold in their hand; thirdly, the so-called "Bona Mors" indulgence for the use of priests, enabling the priest by the use of this cross to communicate a plenary indulgence to any dying person who is in the requisite dispositions to receive it; Special faculties are needed to communicate such indulgences to crosses, etc.

The only blessing required is the making of a simple sign of the cross over the crucifix or other object with the intention of imparting the indulgence. The Invention of the Holy Cross. Helena's discovery was 14 September, Upon this same day, 14 September, took place the dedication of Constantine's two churches, that of the Anastasis and that of Golgotha Ad Crucem , both upon Calvary, within the precincts of the present church of the Holy Sepulchre.

The portion of the Holy Cross preserved in Jerusalem afterwards fell into the hands of the Persians, but was recovered by the Emperor Heraclius, and, if we may trust our authorities, was solemnly brought back to Jerusalem on 3 May, This day, strangely enough, seems to have attracted special attention among Celtic liturgists in the West and, though disregarded in the East, has passed through Celtic channels we meet it first in the Lectionary of Silos and in the Bobbio Missal into general recognition under the mistaken title of "Invention of the Cross".

Curiously enough the Greek Church keeps a feast of the apparition of the Cross to St. Plato himself was the first of the philosophers, or the one most prominently engaged in prosecuting investigations of both sorts, to assign to God, on the one hand, the origin of all things that are in keeping with reason, and on the other hand, not to divest matter of the causes necessary for whatever comes into being, but to realize that the perceptible universe, even when arranged in some such orderly way as this, is not pure and unalloyed, but that it takes its origin from matter when matter comes into conjunction with reason.

Observe first how it is with the artists. And, indeed, the author and creator of these likenesses and portraits here stands recorded in the inscription 3 :. But without pigments ground together, losing their own colour in the process, nothing could achieve such a composition and sight. I think not. In fact there are some who question the properties of medicinal agents, but they do not do away with medical science. Herodotus, i. Of interest also in this connexion is the dedication recorded in the Sigeum inscription. Zeus the beginning, Zeus in the midst, and from Zeus comes all being 1 ;.

On the other hand the younger generation which followed them, and are called physicists or natural philosophers, reverse the procedure of the older school in their aberration from the beautiful and divine origin, and ascribe everything to bodies and their behaviour, to clashes, transmutations, and combinations. He who was the first to comprehend clearly both these points and to take, as a necessary adjunct to the agent that creates and actuates, the underlying matter, which is acted upon, clears us also of all suspicion of wilful misstatement. The fact is that we do not make the prophetic art godless or irrational when we assign to it as its material the soul of a human being, and assign the spirit of inspiration and the exhalation as an instrument or plectrum for playing on it.

For, in the first place, the earth, which generates the exhalation, and the sun, which endows the earth with all its power of tempering and transmutation, are, by the usage of our fathers, gods for us. Secondly, if we leave demigods as overseers, watchmen, and guardians of this tempered constitution, as if it were a kind of harmony, slackening here and tightening there on occasion, taking from it its too distracting and disturbing elements and incorporating those that are painless and harmless to the users, we shall not appear to be doing anything irrational or impossible.

Nor again, in offering the preliminary sacrifice to learn the god's will and in putting garlands on victims or pouring libations over them, are we doing anything to contradict this reasoning. For when the priests and holy men say that they are offering sacrifice and pouring the libation over the victim and observing its movements and its trembling, of what else do they take this to be a sign save that the god is in his holy temple?

For what is to be offered in sacrifice must, both in body and in soul, be pure, unblemished, and unmarred. In the case of the goat, they say, cold water gives positive proof; for indifference and immobility against being suddenly wet is not characteristic of a soul in a normal state. But for my part, even if it be firmly established that the trembling is a sign of the god's being in his holy temple and the contrary a sign of his not being there, I cannot see what difficulty in my statements results therefrom.

For every faculty duly performs its natural functions better or worse concurrently with some particular time ; and if that time escapes our ken, it is only reasonable that the god should give signs of it. Of the proof on which I depend I have as witnesses many foreigners and all the officials and servants at the shrine. It is a fact that the room in which they seat those who would consult the god is filled, not frequently or with any regularity, but as it may chance from time to time, with a delightful fragrance coming on a current of air which bears it towards the worshippers, as if its source were in the holy of holies ; and it is like the odour which the most exquisite and costly perfumes send forth.

It is likely that this efflorescence is produced by warmth or some other force engendered there. For many annoyances and disturbances of which she is conscious, and many more unpereeived, lay hold upon her body and filter into her soul; and whenever she is replete with these, it is better that she should not go there and surrender herself to the control of the god, when she is not completely unhampered as if she were a musical instrument, well strung and well tuned , but is in a state of emotion and instability. But especially does the imaginative faculty of the soul seem to be swayed by the alterations in the body, and to change as the body changes, a fact which is clearly shown in dreams ; for at one time we find ourselves beset in our dreams by a multitude of visions of all sorts, and at another time again there comes a complete calmness and rest free from all such fancies.

We ourselves know of Cleon here from Daulia and that he asserts that in all the many years he has lived he has never had a dream ; and among the older men the same thing is told of Thrasymedes of Heraea. As it happened, a deputation from abroad had arrhed to consult the oracle. The victim, it is said, remained unmoved and unaffected in any way by the first libations ; but the priests, in their eagerness to please, went far beyond their wonted usage, and only after the victim had been subjected to a deluge and nearly drowned did it at last give in.

What, then, was the result touching the priestess? She went down into the oracle unwillingly, they say, and halfheartedly ; and at her first responses it was at once plain from the harshness of her voice that she was not responding properly ; she was like a labouring ship and was filled with a mighty and baleful spirit. Finally she became hysterical and with a frightful shriek rushed towards the exit and threw herself down, with the result that not only the members of the deputation fled, but also the oracle-interpreter Nicander and those holy men that were present.

However, after a little, they went in and took her up, still conscious ; and she lived on for a few days. The power of the spirit does not affect all persons nor the same persons always in the same way, but it only supplies an enkindling and an inception, as has been said, for them that are in a proper state to be affected and to undergo the change.

The power comes from the gods and demigods, but, for all that, it is not unfailing nor imperishable nor ageless, lasting into that infinite time by which all things between earth and moon become wearied out, according to our reasoning. And there are some who assert that the things above the moon also do not. So let them be postponed until another time, and likewise the question which Philip raises about the Sun and Apollo. English Translation by Frank Cole Babbitt.

She was one of the main deities worshiped in Athenian households as a protective goddess and one who bestowed prosperity and daily blessings on the family. Regarding the nature of her cult, it has been remarked, "she is more at home on the fringes than in the center of Greek polytheism. Intrinsically ambivalent and polymorphous, she straddles conventional boundaries and eludes definition.

Name and Origin. While many researchers favor the idea that she has Anatolian origins, it has been argued that "Hecate must have been a Greek goddess. This line of reasoning lies behind the widely accepted hypothesis that she was a foreign deity who was incorporated into the Greek pantheon. Shrines to Hecate were placed at doorways to both homes and cities with the belief that it would protect from restless dead and other spirits. Likewise, shrines to Hecate at three way crossroads were created where food offerings were left at the new moon to protect those who did so from spirits and other evils.

Dogs were sacred to Hecate and associated with roads, domestic spaces, purification, and spirits of the dead. Dogs were also sacrificed to the road. This can be compared to Pausanias' report that in the Ionian city of Colophon in Asia Minor a sacrifice of a black female puppy was made to Hecate as "the wayside goddess", and Plutarch's observation that in Boeotia dogs were killed in purificatory rites.

Dogs, with puppies often mentioned, were offered to Hecate at crossroads, which were sacred to the goddess. As Hecate Phosphorus Venus she is said to have lit the sky during the Siege of Philip II in , revealing the attack to its inhabitants. The Byzantines dedicated a statue to her as the "lamp carrier. In Greek, deipnon means the evening meal, usually the largest meal of the day. Hecate was generally represented as three-formed. This has been speculated as being connected with the appearance of the full moon, half moon, and new moon. The earliest Greek depictions of Hecate were not three-formed.

Farnell states: "The evidence of the monuments as to the character and significance of Hecate is almost as full as that of to express her manifold and mystic nature. Some classical portrayals show her as a triplicate goddess holding a torch, a key, serpents, daggers and numerous other items. Depictions of both a single form Hekate and triple formed, as well as occasional four headed descriptions continued throughout her history.

In other representations her animal heads include those of a cow and a boar. It shows Hecate, with a hound beside her, placing a wreath on the head of a mare. She is commonly attended by a dog or dogs, and the most common form of offering was to leave meat at a crossroads. Dogs were closely associated with Hecate in the Classical world.

Her approach was heralded by the howling of a dog. The dog was Hecate's regular sacrificial animal, and was often eaten in solemn sacrament. Although in later times Hecate's dog came to be thought of as a manifestation of restless souls or demons who accompanied her, its docile appearance and its accompaniment of a Hecate who looks completely friendly in many pieces of ancient art suggests that its original signification was positive and thus likelier to have arisen from the dog's connection with birth than the dog's underworld associations.

The friendly looking female dog accompanying Hecate was originally the Trojan Queen Hekabe, who leapt into the sea after the fall of Troy and was transformed by Hecate into her familiar. Another metamorphosis myth explains why the polecat is also associated with Hecate. This maiden was playmate and companion of Alkmene, daughter of Elektryon. They remained seated, each keeping their arms crossed.

Galinthias, fearing that the pains of her labour would drive Alkmene mad, ran to the Moirai and Eleithyia and announced that by desire of Zeus a boy had been born to Alkmene and that their prerogatives had been abolished. At all this, consternation of course overcame the Moirai and they immediately let go their arms.

The Moirai were aggrieved at this and took away the womanly parts of Galinthias since, being but a mortal, she had deceived the gods. They turned her into a deceitful weasel or polecat , making her live in crannies and gave her a grotesque way of mating. She is mounted through the ears and gives birth by bringing forth her young through the throat. Hekate felt sorry for this transformation of her appearance and appointed her a sacred servant of herself.

Aelian told a different story of a woman transformed into a polecat: ""I have heard that the polecat was once a human being. It has also reached my hearing that Gale was her name then; that she was a dealer in spells and a sorceress Pharmakis ; that she was extremely incontinent, and that she was afflicted with abnormal sexual desires. Nor has it escaped my notice that the anger of the goddess Hekate transformed it into this evil creature. In relation to Greek concepts of pollution, Parker observes, "The fish that was most commonly banned was the red mullet trigle , which fits neatly into the pattern.

It 'delighted in polluted things,' and 'would eat the corpse of a fish or a man'. Blood-coloured itself, it was sacred to the blood-eating goddess Hecate. It seems a symbolic summation of all the negative characteristics of the creatures of the deep. After mentioning that this fish was sacred to Hecate, Alan Davidson writes, "Cicero, Horace, Juvenal, Martial, Pliny, Seneca and Suetonius have left abundant and interesting testimony to the red mullet fever which began to affect wealthy Romans during the last years of the Republic and really gripped them in the early Empire. The main symptoms were a preoccupation with size, the consequent rise to absurd heights of the prices of large specimens, a habit of keeping red mullet in captivity, and the enjoyment of the highly specialized aesthetic experience induced by watching the color of the dying fish change.

In her three-headed representations, discussed above, Hecate often has one or more animal heads, including cow, dog, boar, serpent and horse. In particular she was thought to give instruction in these closely related arts. Her attendants draped wreathes of yew around the necks of black bulls which they slaughtered in her honor and yew boughs were burned on funeral pyres. It is presumed that the latter were named after the tree because of its superiority for both bows and poison.

It has been suggested that the use of dogs for digging up mandrake is further corroboration of the association of this plant with Hecate; indeed, since at least as early as the 1st century CE, there are a number of attestations to the apparently widespread practice of using dogs to dig up plants associated with magic. Hecate was associated with borders, city walls, doorways, crossroads and, by extension, with realms outside or beyond the world of the living. She appears to have been particularly associated with being 'between' and hence is frequently characterized as a " liminal " goddess.

Enodia's very name "In-the-Road" suggests that she watched over entrances, for it expresses both the possibility that she stood on the main road into a city, keeping an eye on all who entered, and in the road in front of private houses, protecting their inhabitants. Hecate's importance to Byzantium was above all as a deity of protection. Watchdogs were used extensively by Greeks and Romans. Like Hecate, "[t]he dog is a creature of the threshold, the guardian of doors and portals, and so it is appropriately associated with the frontier between life and death, and with demons and ghosts which move across the frontier.

And she conceived and bore Hecate whom Zeus the son of Cronos honored above all. He gave her splendid gifts, to have a share of the earth and the unfruitful sea. She received honor also in starry heaven, and is honored exceedingly by the deathless gods. For to this day, whenever any one of men on earth offers rich sacrifices and prays for favor according to custom, he calls upon Hecate. Great honor comes full easily to him whose prayers the goddess receives favorably, and she bestows wealth upon him; for the power surely is with her.

For as many as were born of Earth and Ocean amongst all these she has her due portion. The son of Cronos did her no wrong nor took anything away of all that was her portion among the former Titan gods: but she holds, as the division was at the first from the beginning, privilege both in earth, and in heaven, and in sea. According to Hesiod, she held sway over many things:. Whom she will she greatly aids and advances: she sits by worshipful kings in judgement, and in the assembly whom she will is distinguished among the people. And when men arm themselves for the battle that destroys men, then the goddess is at hand to give victory and grant glory readily to whom she will.

Good is she also when men contend at the games, for there too the goddess is with them and profits them: and he who by might and strength gets the victory wins the rich prize easily with joy, and brings glory to his parents. And she is good to stand by horsemen, whom she will: and to those whose business is in the grey discomfortable sea, and who pray to Hecate and the loud-crashing Earth-Shaker, easily the glorious goddess gives great catch, and easily she takes it away as soon as seen, if so she will.

She is good in the byre with Hermes to increase the stock. The droves of kine and wide herds of goats and flocks of fleecy sheep, if she will, she increases from a few, or makes many to be less. So, then, albeit her mother's only child, she is honored amongst all the deathless gods. And the son of Cronos made her a nurse of the young who after that day saw with their eyes the light of all-seeing Dawn.

So from the beginning she is a nurse of the young, and these are her honours. Another theory is that Hekate was mainly a household god and humble household worship could have been more pervasive and yet not mentioned as much as temple worship. In Athens Hecate, along with Zeus, Hermes, Hestia, and Apollo, were very important in daily life as they were the main gods of the household. Because of this association, Hecate was one of the chief goddesses of the Eleusinian Mysteries, alongside Demeter and Persephone.

Variations in interpretations of Hecate's role or roles can be traced in classical Athens. One surviving group of stories suggests how Hecate might have come to be incorporated into the Greek pantheon without affecting the privileged position of Artemis. She scorns and insults Artemis, who in retribution eventually brings about the mortal's suicide. Hellenistic period to Late Antiquity. Principally the Ethiopians which dwell in the Orient, and the Egyptians which are excellent in all kind of ancient doctrine, and by their proper ceremonies accustomed to worship me, do call me Queen Isis.

In the Michigan magical papyrus inv. Many of Hecate's dominions are represented in various ways throughout the show, such as one of her familiars behaving in a dog-like manner around her; her grotto being connected to an herb-filled apothecary space; and watching from the shadows as the witches give their prophecies to Macbeth. He noted that the cult regularly practiced dog sacrifice and had secretly buried the body of one of its "queens" with seven dogs. Its adopted name alludes to it as being the hundredth named asteroid 'hekaton' being the Greek for 'hundred'.

However, there is an alternative tradition in which it was the divine gift of a jar of blessings that was opened by a curious male. These stories account for the presence of hope in the world although, depending on pessimistic or optimistic interpretations of the meaning of that word, its benefit is uncertain.

Later poets, dramatists, painters and sculptors made her their subject and over the course of five centuries contributed new insights into her motives and significance. In some variants, Charis was one of the Graces and was not the singular form of their name. In some versions of myth, Pothos is the son of Eros, or is portrayed as an independent aspect of him.

Pothos represents longing or yearning. They call him the Old Gentleman because he is trustworthy, and gentle, and never forgetful of what is right, but the thoughts of his mind are mild and righteous. The Attic vase-painters showed the draped torso of Nereus issuing from a long coiling scaly fishlike tail. Bearded Nereus generally wields a staff of authority. He was also shown in scenes depicting the flight of the Nereides as Peleus wrestled their sister Thetis. The later sileni were drunken followers of Dionysus, usually bald and fat with thick lips and squat noses, and having the legs of a human.

Later still, the plural "sileni" went out of use and the only references were to one individual named Silenus, the teacher and faithful companion of the wine-god Dionysus. When intoxicated, Silenus was said to possess special knowledge and the power of prophecy. As Silenus fell asleep, the king's servants seized and took him to their master. Another story was that Silenus had been captured by two shepherds, and regaled them with wondrous tales. Silenus refers to the satyrs as his children during the play. This thought is indeed so old that the one who first uttered it is no longer known; it has been passed down to us from eternity, and hence doubtless it is true.

Moreover, you know what is so often said and passes for a trite expression. What is that, he asked? He answered: It is best not to be born at all; and next to that, it is better to die than to live; and this is confirmed even by divine testimony. Pertinently to this they say that Midas, after hunting, asked his captive Silenus somewhat urgently, what was the most desirable thing among humankind.

At first he could offer no response, and was obstinately silent. This should be our choice, if choice we have; and the next to this is, when we are born, to die as soon as we can. Prophets are traditionally regarded as having a role in society that promotes change due to their messages and actions which often convey God's displeasure concerning the behavior of the people. The books, in order of their occurrence in the Christian Old Testament, are:. Baruch including the Letter of Jeremiah is not part of the Hebrew Bible. Prophetic passages appear widely distributed throughout Biblical narrative.

It is believed that prophets are called or chosen by God. The term is sometimes applied outside religion to describe someone who fervently promotes a theory that the speaker thinks is false. Other roles of angels include protecting and guiding human beings, and carrying out God's tasks. The term "angel" has also been expanded to various notions of spirits or figures found in other religious traditions. The theological study of angels is known as "angelology".

Such differentiation has been taken over by later vernacular translations of the Bible, early Christian and Jewish exegetes and eventually modern scholars. They patronize human beings and other creatures, and also manifest God's energy. Depending on the context, the Hebrew word may refer to a human messenger or to a supernatural messenger. These angels are part of Daniel's apocalyptic visions and are an important part of all apocalyptic literature.

The angel is something different from God himself, but is conceived as God's instrument. In post-Biblical Judaism, certain angels took on particular significance and developed unique personalities and roles. Michael, who serves as a warrior and advocate for Israel Daniel , is looked upon particularly fondly.

Angels exist in the worlds above as a 'task' of God. They are an extension of God to produce effects in this world. After an angel has completed its task, it ceases to exist. The angel is in effect the task. The task of one of the angels was to inform Abraham of his coming child. God burns things by means of fire; fire is moved by the motion of the sphere; the sphere is moved by means of a disembodied intellect, these intellects being the 'angels which are near to Him', through whose mediation the spheres move Maimonides writes that to the wise man, one sees that what the Bible and Talmud refer to as "angels" are actually allusions to the various laws of nature; they are the principles by which the physical universe operates.

For all forces are angels! How blind, how perniciously blind are the naive?! If you told someone who purports to be a sage of Israel that the Deity sends an angel who enters a woman's womb and there forms an embryo, he would think this a miracle and accept it as a mark of the majesty and power of the Deity, despite the fact that he believes an angel to be a body of fire one third the size of the entire world. All this, he thinks, is possible for God. Later Christians inherited Jewish understandings of angels, which in turn may have been partly inherited from the Egyptians.

In the early stage, the Christian concept of an angel characterized the angel as a messenger of God. Then, in the space of little more than two centuries from the 3rd to the 5th the image of angels took on definite characteristics both in theology and in art. According to St. Augustine, " 'Angel' is the name of their office, not of their nature. If you seek the name of their nature, it is 'spirit'; if you seek the name of their office, it is 'angel': from what they are, 'spirit', from what they do, 'angel'.

There was, however, some disagreement regarding the nature of angels. The resolution of this Trinitarian dispute included the development of doctrine about angels. The angels are represented throughout the Christian Bible as spiritual beings intermediate between God and men: "You have made him [man] a little less than the angels The Bible describes the function of angels as "messengers" but does not indicate when the creation of angels occurred.

He commanded and they were created Interaction with angels. Forget not to show love unto strangers: for thereby some have entertained angels unawares. According to Matthew , after Jesus spent 40 days in the desert, " According to the Vatican 's Congregation for Divine Worship and Discipline of the Sacraments, "The practice of assigning names to the Holy Angels should be discouraged, except in the cases of Gabriel, Raphael and Michael whose names are contained in Holy Scripture. He had on a loose robe of most exquisite whiteness.

It was a whiteness beyond anything earthly I had ever seen; nor do I believe that any earthly thing could be made to appear so exceedingly white and brilliant Not only was his robe exceedingly white, but his whole person was glorious beyond description, and his countenance truly like lightning. The room was exceedingly light, but not so very bright as immediately around his person. When I first looked upon him, I was afraid; but the fear soon left me. Islam is clear on the nature of angels in that they are messengers of God. An example of a task they carry out is that of testing individuals by granting them abundant wealth and curing their illness.

Jibrail: the archangel Gabriel Jibra'il or Jibril is an archangel who serves as a messenger from God. Israfil will blow the trumpet from a holy rock in Jerusalem to announce the Day of Resurrection. The trumpet is constantly poised at his lips, ready to be blown when God so orders.

Takes the soul of the deceased away from the body. Darda'il: the angels who travel in the earth searching out assemblies where people remember God's name. Kiraman Katibin: the two angels who record a person's good and bad deeds. Mu'aqqibat: a class of guardian angels who keep people from death until their decreed time.

Munkar and Nakir: the angels who test the faith of the dead in their graves. They ask the soul of the dead person questions. If the soul passes the questions, he will have a pleasant time in the grave until the Day of Judgement. The Qur'an indicates that although they warned the Babylonians not to imitate them or do as they were doing, some members of their audience failed to obey and became sorcerers, thus damning their own souls.

He will be filled with the Holy Spirit, even from his mother's womb. For I am an old man, and my wife is well advanced in years. I was sent to speak to you, and to bring you this good news. He continued making signs to them, and remained mute. The virgin's name was Mary. The Lord is with you. Blessed are you among women! The Lord God will give him the throne of his father, David, [33] and he will reign over the house of Jacob forever. There will be no end to his kingdom. Therefore also the holy one who is born from you will be called the Son of God.

Los Angeles Herald, Volume XLIV, Number 145, 19 April 1919 — Page 17

You shall call his name Jesus, for it is he who shall save his people from their sins. They shall call his name Immanuel;" Which is, being interpreted, "God with us. He named him Jesus. The sky was opened, [22] and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son.

In you I am well pleased. He set him on the pinnacle of the temple, [6] and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you. For it is written, 'You shall worship the Lord your God, and him only shall you serve. He was with the wild animals; and the angels ministered to him. He ate nothing in those days. Afterward, when they were completed, he was hungry. His disciples also followed him. Nevertheless, not my will, but yours, be done. His sweat became like great drops of blood falling down on the ground. Rise and pray that you may not enter into temptation.

They said to them, "Why do you seek the living among the dead? Remember what he told you when he was still in Galilee, [7] saying that the Son of Man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again? Looking up, they saw that the stone was rolled back. You seek Jesus, the Nazarene, who has been crucified. He has risen. He is not here. Behold, the place where they laid him! There you will see him, as he said to you. They said nothing to anyone; for they were afraid. Come, see the place where the Lord was lying. So, as she wept, she stooped and looked into the tomb, [12] and she saw two angels in white sitting, one at the head, and one at the feet, where the body of Jesus had lain.

Who are you looking for? We also are men of like passions with you, and bring you good news, that you should turn from these vain things to the living God, who made the sky and the earth and the sea, and all that is in them; [16] who in the generations gone by allowed all the nations to walk in their own ways.

Was ist der Mensch? Er schreibt:. De anim. Von wo aus bestimmt sich der Mensch heute? Es handelt sich nicht dabei, wie Rosenberg bemerkt 12 , um eine Person-, sondern um eine Amtsbezeichnung. Engel stehen im Dienste des Gottes. Jesus bekennt sich zu den Engeln Mt 18, Die Engel der Kinder sehen immer Gottes Antlitz. Malak Jahwe , griech. Nie kommt er in eigener Kompetenz. Die Analogie zu menschlichen Legionen, Befehlshabern usw. Es besteht zwischen ihnen keinen Wesensunterschied, sondern Verwandschaft II, S. Im "Symposium" spricht Platon von den "daimones", dabei vor allem vom Eros, als einer von denen, die "zwischen" "metaxu" den Sterblichen und den Unsterblichen sind Symp.

Ein ferner christlicher Widerklang stellt die Gestalt des Engels Gabriel dar. Ein solcher Weg ist zu beschreiben nicht schwer, einzuschlagen aber sehr schwer Philebos 16c. Platon siedel den Menschen an der Grenze zwischen Geist- und Sinnenwelt an. Diese metonymische Anwendung des Wortes "daimon", wie Rohe bemerkt a. Diese Seelen wurden zu Menschen, indem sie mit Leibern "somasin" verbunden wurden. Die Natur des Menschen wird als ein "Gemisch". Im "Symposion" spricht Platon von den "daimones", dabei vor allem vom "Eros", als eine Spezies, die "zwischen" "metaxu" den Sterblichen und den Unsterblichen ist Symp.

Ein ferner christlicher Widerklang stellt die Gestalt des Engels Gabriels dar. Ein solcher Weg ist, so Platon, zu beschreiben nicht schwer, einzuschlagen aber sehr schwer Phil. Sie begleiten ihn von der Geburt bis zur Himmelfahrt und wirken in der Kirche bis zum Ende aller Zeiten in der Apokalyptik. So lesen wir zum Beispiel in der "Legenda aurea" Im "Dictionnaire philosophique" , Paris: Flammarion , S.

Und hat an ihm die Liebe gar. Von oben teilgenommen,. Begegnet ihm die selige Schar. Mit herzlichen Willkommen. Faust, 2. Teil, 5. Akt, Verse Ein jeder Engel ist schrecklich. Unter dem Pseudonym Dr. Adler, a. In the dining-room hangs a notable picture. It is the Virgin, enthroned, with a crown and aureole, holding the holy child, who is also crowned; in the foreground is a choir of white boys or angels. The Virgin and child are both black ; it is the Virgin of Ethiopia.

I could not learn the origin of this picture; it was rude enough in execution to be the work of a Greek artist of the present day; but it was said to come from Ethiopia, where it is necessary to a proper respect for the Virgin that she should be represented black. The convent bells are ringing at early dawn, and though we are up at half past five, nearly all the pilgrims have hastily departed for Jerusalem.

Upon the roof I find the morning fair. There are more minarets than spires in sight, but they stand together in this pretty little town without discord. The bells are ringing in melodious persuasion, but at the same time, in voices as musical, the muezzins are calling from their galleries; each summoning men to prayer in its own way. From these walls spectators once looked down upon the battles of cross and crescent raging in the lovely meadows,—battles of quite as much pride as piety. A common interest always softens animosity, and I fancy that monks and Moslems will not again resort to the foolish practice of breaking each other's heads so long as they enjoy the profitable stream of pilgrims to the Holy Land.

After breakfast and a gift to the treasury of the convent according to our rank—I think if I were to stay there again it would be in the character of a common soldier—we embarked again in the ark, and jolted along behind the square-shouldered driver, who seemed to enjoy the rattling and rumbling of his clumsy vehicle.

But no minor infelicity could destroy for us the freshness of the morning or the enjoyment of the lovely country. Although, in the jolting, one could not utter a remark about the beauty of the way without danger of biting his tongue in two, we feasted our eyes and let our imaginations loose over the vast ranges of the Old Testament story.

After passing through the fertile meadows of Ramleh, we came into a more rolling country, destitute of houses, but clothed on with a most brilliant bloom of wild-flowers, among which the papilionaceous flowers were conspicuous for color and delicacy. I found by the roadside a black calla which I should no more have believed in than in the black Virgin, if I had not seen it. Its leaf is exactly that of our calla-lily; its flower is similar to, but not so open and flaring, as the white calla, and the pistil is large and very long, and of the color of the interior of the flower.

The corolla is green on the outside, but the inside is incomparably rich, like velvet, black in some lights and dark maroon in others. Nothing could be finer in color and texture than this superb flower. Besides the blooms of yesterday we noticed buttercups, various sorts of the ranunculus, among them the scarlet and the shooting-star, a light purple flower with a dark purple centre, the Star of Bethlehem, and the purple wind-flower.

Scarlet poppies and the still more brilliant scarlet anemones, dandelions, marguerites, filled all the fields with masses of color. Shortly we come into the hills, through which the road winds upward, and the scenery is very much like that of the Adirondacks, or would be if the rocky hills of the latter were denuded of trees. The way begins to be lively with passengers, and it becomes us to be circumspect, for almost every foot of ground has been consecrated or desecrated, or in some manner made memorable.

This heap of rubbish is the remains of a fortress which the Saracens captured, built by the Crusaders to guard the entrance of the pass, upon the site of an older fortification by the Maccabees, or founded upon Roman substructions, and mentioned in Judges as the spot where some very ancient Jew stayed overnight. It is also, no doubt, one of the stations that help us to determine with the accuracy of a surveyor the boundary between the territory of Benjamin and Judah. It was over this valley that Joshua commanded the moon to tarry while he smote the fugitive Amorites on the heights of Gibeon, there to the east.

The road is thronged with pilgrims to Jerusalem, and with travellers and their attendants,—gay cavalcades scattered all along the winding way over the rolling plain, as in the picture of the Pilgrims to Canterbury. All the transport of freight as well as passengers is by the backs of beasts of burden.

There are long files of horses and mules staggering under enormous loads of trunks, tents, and bags. Dragomans, some of them got up in fierce style, with baggy yellow trousers, yellow kuffias bound about the head with a twisted fillet, armed with long Damascus swords, their belts stuck full of pistols, and a rifle slung on the back, gallop furiously along the line, the signs of danger but the assurances of protection.

Camp boys and waiters dash along also, on the pack-horses, with a great clatter of kitchen furniture; even a scullion has an air of adventure as he pounds his rack-a-bone steed into a vicious gallop. Villanous-looking fellows with or without long guns, coming and going on the highway, have the air of being neither pilgrims nor strangers. We meet women returning from Jerusalem clad in white, seated astride their horses, or upon beds which top their multifarious baggage.

We are leaving behind us on the right the country of Samson, in which he passed his playful and engaging boyhood, and we look wistfully towards it. Of Zorah, where he was born, nothing is left but a cistern, and there is only a wretched hamlet to mark the site of Timnath, where he got his Philistine wife. The country gets wilder and more rocky as we ascend. Down the ragged side paths come wretched women and girls, staggering under the loads of brushwood which they have cut in the high ravines; loads borne upon the head that would tax the strength of a strong man. I found it no easy task to lift one of the bundles.

The poor creatures were scantily clad in a single garment of coarse brown cloth, but most of them wore a profusion of ornaments; strings of coins, Turkish and Arabic, on the head and breast, and uncouth rings and bracelets. Farther on a rabble of boys besets us, begging for backsheesh in piteous and whining tones, and throwing up their arms in theatrical gestures of despair. All the hills bear marks of having once been terraced to the very tops, for vines and olives. The natural ledges seem to have been humored into terraces and occasionally built up and broadened by stone walls; but where the hill was smooth, traces of terraces are yet visible.

The grape is still cultivated low down the steeps, and the olives straggle over some of the hills to the very top; but these feeble efforts of culture or of nature do little to relieve the deserted aspect of the scene. We lunch in a pretty olive grove, upon a slope long ago terraced and now grass-grown and flower-sown; lovely vistas open into cool glades, and paths lead upward among the rocks to inviting retreats.

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From this high perch in the bosom of the hills we look off upon Ramleh, Jaffa, the broad Plain of Sharon, and the sea. A strip of sand between the sea and the plain produces the effect of a mirage, giving to the plain the appearance of the sea. It would be a charming spot for a country-seat for a resident of Jerusalem, although Jerusalem itself is rural enough at present; and David and Solomon may have had summer pavilions in these cool shades in sight of the Mediterranean.

David himself, however, perhaps had enough of this region—when he dodged about in these fastnesses between Ramah and Gath, from the pursuit of Saul—to make him content with a city life. There is nothing to hinder our believing that he often enjoyed this prospect; and we do believe it, for it is already evident that the imagination must be called in to create an enjoyment of this deserted land.

David no doubt loved this spot. For David was a poet, even at this early period when his occupation was that of a successful guerilla; and he had all the true poet's adaptability, as witness the exquisite ode he composed on the death of his enemy Saul. I have no doubt that he enjoyed this lovely prospect often, for he was a man who enjoyed heartily everything lovely. He was in this as in all he did a thorough man; when he made a raid on an Amorite city, he left neither man, woman, nor child alive to spread the news. We have already mounted over two thousand feet. The rocks are silicious limestone, crumbling and gray with ages of exposure; they give the landscape an ashy appearance.

But there is always a little verdure amid the rocks, and now and then an olive-tree, perhaps a very old one, decrepit and twisted into the most fantastic form, as if distorted by a vegetable rheumatism, casting abroad its withered arms as if the tree writhed in pain. On such ghostly trees I have no doubt the five kings were hanged. Another tree or rather shrub is abundant, the dwarf-oak; and the hawthorn, now in blossom, is frequently seen.

The rock-rose—a delicate white single flower—blooms by the wayside and amid the ledges, and the scarlet anemone flames out more brilliantly than ever.

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Nothing indeed could be more beautiful than the contrast of the clusters of scarlet anemones and white roses with the gray rocks. We soon descend into a valley and reach the site of Kirjath-Jearim, which has not much ancient interest for me, except that the name is pleasing; but on the other side of the stream and opposite a Moslem fountain are the gloomy stone habitations of the family of the terrible Abu Ghaush, whose robberies of travellers kept the whole country in a panic a quarter of a century ago. He held the key of this pass, and let no one go by without toll.

For fifty years he and his companions defied the Turkish government, and even went to the extremity of murdering two pashas who attempted to pass this way. He was disposed of in , but his descendants still live here, having the inclination but not the courage of the old chief. We did not encounter any of them, but I have never seen any buildings that have such a wicked physiognomy as their grim houses.

Near by is the ruin of a low, thick-walled chapel, of a pure Gothic style, a remnant of the Crusaders' occupation. The gloomy wady has another association; a monkish tradition would have us believe it was the birthplace of Jeremiah; if the prophet was born in such a hard country it might account for his lamentations. As we pass out of this wady, the German driver points to a forlorn village clinging to the rocky slope of a hill to the right, and says,—.

The information is sudden and seems improbable, especially as there are other places where he was born. It is a bright, dashing stream. The present generation have much more to fear from him and his drugged liquors than the Israelite had from the giant of Gath. We have certainly seen no traces of anything like a practicable ancient highway on this route. Indeed, the greatest wonder to me in the whole East is that there has not been a good road built from Jaffa to Jerusalem; that the city sacred to more than half the world, to all the most powerful nations, to Moslems, Jews, Greeks, Roman Catholics, Protestants, the desire of all lands, and the object of pilgrimage with the delicate and the feeble as well as the strong, should not have a highway to it over which one can ride without being jarred and stunned and pounded to a jelly; that the Jews should never have made a road to their seaport; that the Romans, the road-builders, do not seem to have constructed one over this important route.

The Sultan began this one over which we have been dragged, for the Empress Eugenie. But he did not finish it; most of the way it is a mere rubble of stones. The track is well engineered, and the road bed is well enough; soft stone is at hand to form an excellent dressing, and it might be, in a short time, as good a highway as any in Switzerland, if the Sultan would set some of his lazy subjects to work out their taxes on it.

Of course, it is now a great improvement over the old path for mules; but as a carriage road it is atrocious. Imagine thirty-six miles of cobble pavement, with every other stone gone and the remainder sharpened! Perhaps, however, it is best not to have a decent road to the Holy City of the world. It would make going there easy, even for delicate ladies and invalid clergymen; it would reduce the cost of the trip from Jaffa by two thirds; it would take away employment from a lot of vagabonds who harry the traveller over the route; it would make the pilgrimage too much a luxury, in these days of pilgrimages by rail, and of little faith, or rather of a sort of lacquer of faith which is only credulity.

Upon this plateau we begin to discern signs of the neighborhood of the city, and we press forward with the utmost eagerness, disappointed at every turn that a sight of it is not disclosed. Scattered settlements extend for some distance out on the Jaffa road. We pass a school which the Germans have established for Arab boys; an institution which does not meet the approval of our restoration driver; the boys, when they come out, he says, don't know what they are; they are neither Moslems nor Christians.

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We go rapidly on over the swelling hill, but the city will not reveal itself. We expect it any moment to rise up before us, conspicuous on its ancient hills, its walls shining in the sun. We pass a guard-house, some towers, and newly built private residences. We have advanced far enough to see that there is no elevation before us higher than that we are on. The great sight of all our lives is only a moment separated from us; in a few rods more our hearts will be satisfied by that long-dreamed-of prospect.

How many millions of pilgrims have hurried along this road, lifting up their eyes in impatience for the vision! But it does not come suddenly. We have already seen it, when the driver stops, points with his whip, and cries,—. We are above it and nearly upon it. What we see is chiefly this: the domes and long buildings of the Russian Hospice, on higher ground than the city and concealing a good part of it; a large number of new houses, built of limestone prettily streaked with the red oxyde of iron; the roofs of a few of the city houses, and a little portion of the wall that overlooks the Valley of Hinnom.

The remainder of the city of David is visible to the imagination. The suburb through which we pass cannot be called pleasing. Everything outside the walls looks new and naked; the whitish glare of the stone is relieved by little vegetation, and the effect is that of barrenness. As we drive down along the wall of the Russian convent, we begin to meet pilgrims and strangers, with whom the city overflows at this season; many Russian peasants, unkempt, unsavory fellows, with long hair and dirty apparel, but most of them wearing a pelisse trimmed with fur and a huge fur hat.

There are coffee-houses and all sorts of cheap booths and shanty shops along the highway. The crowd is motley and far from pleasant; it is sordid, grimy, hard, very different from the more homogeneous, easy, flowing, graceful, and picturesque assemblage of vagabonds at the gate of an Egyptian town. The northern dirt and squalor and fanaticism do not come gracefully into the Orient. Besides, the rabble is importunate and impudent. We enter by the Jaffa and Hebron gate, a big square tower, with the exterior entrance to the north and the interior to the east, and the short turn is choked with camels and horses and a clamorous crowd.

Beside it stands the ruinous citadel of Saladin and the Tower of David, a noble entrance to a mean street. Through the rush of footmen and horsemen, beggars, venders of olive-wood, Moslems, Jews, and Greeks, we make our way to the Mediterranean Hotel, a rambling new hostelry. In passing to our rooms we pause a moment upon an open balcony to look down into the green Pool of Hezekiah, and off over the roofs to the Mount of Olives. Having secured our rooms, I hasten along narrow and abominably cobbled streets, mere ditches of stone, lined with mean shops, to the Centre of the Earth, the Church of the Holy Sepulchre.

I T was in obedience to a natural but probably mistaken impulse, that I went straight to the Church of the Holy Sepulchre during my first hour in the city. Perhaps it was a mistake to go there at all; certainly I should have waited until I had become more accustomed to holy places.

When a person enters this memorable church, as I did, expecting to see only two sacred sites, and is brought immediately face to face with thirty-seven , his mind is staggered, and his credulity becomes so enfeebled that it is practically useless to him thereafter in any part of the Holy City. And this is a pity, for it is so much easier and sweeter to believe than to doubt. It would have been better, also, to have visited Jerusalem many years ago; then there were fewer sacred sites invented, and scholarly investigation had not so sharply questioned the authenticity of the few.

But I thought of none of these things as I stumbled along the narrow and filthy streets, which are stony channels of mud and water, rather than foot-paths, and peeped into the dirty little shops that line the way. I had seen the dome of the church from the hotel balcony; the building itself is so hemmed in by houses that only its south side, in which is the sole entrance, can be seen from the street.

In front of this entrance is a small square; the descent to this square is by a flight of steps down Palmer Street, a lane given up to the traffic in beads, olive-wood, ivory-carving, and the thousand trinkets, most of them cheap and inartistic, which absorb the industry of the Holy City. And at the hour I first saw it, you would have said that a market or fair was in progress there.

This, however, I found was its normal condition. It is always occupied by a horde of more clamorous and impudent merchants than you will find in any other place in the Orient. It is with some difficulty that the pilgrim can get through the throng and approach the portal. The pavement is covered with heaps of beads, shells, and every species of holy fancy-work, by which are seated the traders, men and women, in wait for customers. The moment I stopped to look at the church, and it was discovered that I was a new-comer, a rush was made at me from every part of the square, and I was at once the centre of the most eager and hungry crowd.

Sharp-faced Greeks, impudent Jews, fair-faced women from Bethlehem, sleek Armenians, thrust strings of rude olive beads and crosses into my face, forced upon my notice trumpery carving in ivory, in nuts, in seeds, and screamed prices and entreaties in chorus, bidding against each other and holding fast to me, as if I were the last man, and this were the last opportunity they would ever have of getting rid of their rubbish.

Whenever I saw the fellow in the square afterwards, I always fancied that he regarded me with a sort of contempt, but he made no further attempt on my life. This is the sort of preparation that one daily has in approaching the Church of the Holy Sepulchre. The greed and noise of traffic around it are as fatal to sentiment as they are to devotion. You may be amused one day, you may be indignant the next; at last you will be weary of the importunate crowd; and the only consolation you can get from these daily scenes of the desecration of the temple of pilgrimage is the proof they afford that this is indeed Jerusalem, and that these are the legitimate descendants of the thieves whom Christ scourged from the precincts of the temple.

Alas that they should thrive under the new dispensation as they did under the old! A considerable part of the present Church of the Holy Sepulchre is not more than sixty years old; but the massive, carved, and dark south portal, and the remains of the old towers and walls on this side, may be eight hundred.

There has been some sort of a church here ever since the time of Constantine that is, three centuries after the crucifixion of our Lord , which has marked the spot that was then determined to be the site of the Holy Sepulchre. Many a time the buildings have been swept away by fire or by the fanaticism of enemies, but they have as often been renewed. There would seem at first to have been a cluster of buildings here, each of which arose to cover a newly discovered sacred site.

Happily, all the sacred places are now included within the walls of this many-roofed, heterogeneous mass, of chapels, shrines, tombs, and altars of worship of many warring sects, called the Church of the Holy Sepulchre. Happily also the exhaustive discussion of the question of the true site of the sepulchre, conducted by the most devout and accomplished biblical scholars and the keenest antiquarians of the age, relieves the ordinary tourist from any obligation to enter upon an investigation that would interest none but those who have been upon the spot.

No doubt the larger portion of the Christian world accepts this site as the true one. I make with diffidence a suggestion that struck me, although it may not be new. The Pool of Hezekiah is not over four hundred feet, measured on the map, from the dome of the sepulchre.

Under the church itself are several large excavations in the rocks, which were once cisterns. Ancient Jerusalem depended for its water upon these cisterns, which took the drainage from the roofs, and upon a few pools, like that of Hezekiah, which were fed from other reservoirs, such as Solomon's Pool, at a considerable distance from the city. These cisterns under the church may not date back to the time of our Lord, but if they do, they were doubtless at that time within the walls. And of course the Pool of Hezekiah, so near to this alleged site, cannot be supposed to have been beyond the walls.

Within the door of the church, upon a raised divan at one side, as if this were a bazaar and he were the merchant, sat a fat Turk, in official dress, the sneering warden of this Christian edifice, and the perhaps necessary guardian of peace within. His presence there, however, is at first a disagreeable surprise to all those who rebel at owing an approach to the holy place to the toleration of a Moslem; but I was quite relieved of any sense of obligation when, upon coming out, the Turk asked me for backsheesh! Whatever one may think as to the site of Calvary, no one can approach a spot which even claims to be it, and which has been for centuries the object of worship of millions, and is constantly thronged by believing pilgrims, without profound emotion.

It was late in the afternoon when I entered the church, and already the shades of evening increased the artificial gloom of the interior. At the very entrance lies an object that arrests one. It is a long marble slab resting upon the pavement, about which candles are burning. Every devout pilgrim who comes in kneels and kisses it, and it is sometimes difficult to see it for the crowds who press about it. Underneath it is supposed to be the Stone of Unction upon which the Lord's body was laid, according to the Jewish fashion, for anointing, after he was taken from the cross.

I turned directly into the rotunda, under the dome of which is the stone building enclosing the Holy Sepulchre, a ruder structure than that which covers the hut and tomb of St. Francis in the church at Assisi. I met in the way a procession of Latin monks, bearing candles, and chanting as they walked. They were making the round of the holy places in the church, this being their hour for the tour.

The sects have agreed upon certain hours for these little daily pilgrimages, so that there shall be no collision. A rabble of pilgrims followed the monks. They had just come from incensing and adoring the sepulchre, and the crowd of other pilgrims who had been waiting their turn were now pressing in at the narrow door. As many times as I have been there, I have always seen pilgrims struggling to get in and struggling to get out. The proud and the humble crowd there together; the greasy boor from beyond the Volga jostles my lady from Naples, and the dainty pilgrim from America pushes her way through a throng of stout Armenian peasants.

But I have never seen any disorder there, nor any rudeness, except the thoughtless eagerness of zeal. Taking my chance in the line, I passed into the first apartment, called the Chapel of the Angel, a narrow and gloomy antechamber, which takes its name from the fragment of stone in the centre, the stone upon which the angel sat after it had been rolled away from the sepulchre. A stream of light came through the low and narrow door of the tomb.

Through the passage to this vault only one person can enter at a time, and the tomb will hold no more than three or four. Stooping along the passage, which is cased with marble like the tomb, and may cover natural rock, I came into the sacred place, and into a blaze of silver lamps, and candles. The vault is not more than six feet by seven, and is covered by a low dome. The sepulchral stone occupies all the right side, and is the object of devotion.

It is of marble, supposed to cover natural stone, and is cracked and worn smooth on the edge by the kisses of millions of people. The attendant who stood at one end opened a little trap-door, in which lamp-cloths were kept, and let me see the naked rock, which is said to be that of the tomb. While I stood there in that very centre of the faith and longing of so many souls, which seemed almost to palpitate with a consciousness of its awful position, pilgrim after pilgrim, on bended knees, entered the narrow way, kissed with fervor or with coldness the unresponsive marble, and withdrew in the same attitude.

Some approached it with streaming eyes and kissed it with trembling rapture; some ladies threw themselves upon the cold stone and sobbed aloud. Indeed, I did not of my own will intrude upon these acts of devotion, which have the right of secrecy, but it was some time before I could escape, so completely was the entrance blocked up.

When I had struggled out, I heard chanting from the hill of Golgotha, and saw the gleaming of a hundred lights from chapel and tomb and remote recesses, but I cared to see no more of the temple itself that day. The next morning it was the 7th of April was very cold, and the day continued so. Without, the air was keen, and within it was nearly impossible to get warm or keep so, in the thick-walled houses, which had gathered the damp and chill of dungeons. You might suppose that the dirtiest and most beggarly city in the world could not be much deteriorated by the weather, but it is.

In a cheerful, sunny day you find that the desolation of Jerusalem has a certain charm and attraction: even a tattered Jew leaning against a ruined wall, or a beggar on a dunghill, is picturesque in the sunshine; but if you put a day of chill rain and frosty wind into the city, none of the elements of complete misery are wanting. There is nothing to be done, day or night; indeed, there is nothing ever to be done in the evening, except to read your guide-book—that is, the Bible—and go to bed. You are obliged to act like a Christian here, whatever you are.

Speaking of the weather, a word about the time for visiting Syria may not be amiss. In the last part of March the snow was a foot deep in the streets; parties who had started on their tour northward were snowed in and forced to hide in their tents three days from the howling winter. There is pleasure for you! We found friends in the city who had been waiting two weeks after they had exhausted its sights, for settled weather that would permit them to travel northward.

To be sure, the inhabitants say that this last storm ought to have been rain instead of snow, according to the habit of the seasons; and it no doubt would have been if this region were not twenty-five hundred feet above the sea. The hardships of the Syrian tour are enough in the best weather, and I am convinced that our dragoman is right in saying that most travellers begin it too early in the spring.

Jerusalem is not a formidable city to the explorer who is content to remain above ground, and is not too curious about its substructions and buried walls, and has no taste, as some have, for crawling through its drains. I suppose it would elucidate the history of the Jews if we could dig all this hill away and lay bare all the old foundations, and ascertain exactly how the city was watered. I, for one, am grateful to the excellent man and great scholar who crawled on his hands and knees through a subterranean conduit, and established the fact of a connection between the Fountain of the Virgin and the Pool of Siloam.

But I would rather contribute money to establish a school for girls in the Holy City, than to aid in laying bare all the aqueducts from Ophel to the Tower of David. But this is probably because I do not enough appreciate the importance of such researches among Jewish remains to the progress of Christian truth and morality in the world.

The discoveries hitherto made have done much to clear up the topography of ancient Jerusalem; I do not know that they have yielded anything valuable to art or to philology, any treasures illustrating the habits, the social life, the culture, or the religion of the past, such as are revealed beneath the soil of Rome or in the ashes of Pompeii; it is, however, true that almost every tourist in Jerusalem becomes speedily involved in all these questions of ancient sites,—the identification of valleys that once existed, of walls that are now sunk under the accumulated rubbish of two thousand years, from thirty feet to ninety feet deep, and of foundations that are rough enough and massive enough to have been laid by David and cemented by Solomon.

And the fascination of the pursuit would soon send one underground, with a pickaxe and a shovel. But of all the diggings I saw in the Holy City, that which interested me most was the excavation of the church and hospital of the chivalric Knights of St. John; concerning which I shall say a word further on. The present walls were built by Sultan Suleiman in the middle of the sixteenth century, upon foundations much older, and here and there, as you can see, upon big blocks of Jewish workmanship.

The wall is high enough and very picturesque in its zigzag course and re-entering angles, and, I suppose, strong enough to hitch a horse to; but cannon-balls would make short work of it. Having said thus much of the topography, gratuitously and probably unnecessarily, for every one is supposed to know Jerusalem as well as he knows his native town, we are free to look at anything that may chance to interest us. I do not expect, however, that any words of mine can convey to the reader a just conception of the sterile and blasted character of this promontory and the country round about it, or of the squalor, shabbiness, and unpicturesqueness of the city, always excepting a few of its buildings and some fragments of antiquity built into modern structures here and there.

And it is difficult to feel that this spot was ever the splendid capital of a powerful state, that this arid and stricken country could ever have supplied the necessities of such a capital, and, above all, that so many Jews could ever have been crowded within this cramped space as Josephus says perished in the siege by Titus, when ninety-seven thousand were carried into captivity and eleven hundred thousand died by famine and the sword. Almost the entire Jewish nation must have been packed within this small area.

Our first walk through the city was in the Via Dolorosa, as gloomy a thoroughfare as its name implies. Its historical portion is that steep and often angled part between the Holy Sepulchre and the house of Pilate, but we traversed the whole length of it to make our exit from St. Stephen's Gate toward the Mount of Olives. It is a narrow lane, steep in places, having frequent sharp angles, running under arches, and passing between gloomy buildings, enlivened by few shops. I do not know how many times the houses along it have been destroyed and rebuilt since their conflagration by Titus, but this destruction is no obstacle to the existence intact of all that are necessary to illustrate the Passion-pilgrimage of our Lord.

Veronica, from which that woman stepped forth and gave Jesus a handkerchief to wipe his brow,—the handkerchief, with the Lord's features imprinted on it, which we have all seen exhibited at St. Peter's in Rome; and I looked for the house of the Wandering Jew, or at least for the spot where he stood when he received that awful mandate of fleshly immortality. Nothing is wanting that the narrative requires. We saw also in this street the house of Dives, and the stone on which Lazarus sat while the dogs ministered unto him.

It seemed to me that I must be in a dream, in thus beholding the houses and places of resort of the characters in a parable ; and I carried my dilemma to a Catholic friend. But a learned father assured him that there was no doubt that this is the house of Dives, for Christ often took his parables from real life.

After that I went again to look at the stone, in a corner of a building amid a heap of refuse, upon which the beggar sat, and to admire the pretty stone tracery of the windows in the house of Dives. At the end of the street, in a new Latin nunnery, are the remains of the house of Pilate, which are supposed to be authentic. The present establishment is called the convent of St. Anne, and the community is very fortunate, at this late day, in obtaining such a historic site for itself.

We had the privilege of seeing here some of the original rock that formed part of the foundations of Pilate's house; and there are three stones built into the altar that were taken from the pavement of Gabbatha, upon which Christ walked.