Note VI. The Greeks, who since the coming of the first Crusaders had been unjustly robbed of all their other possessions in the Holy Land, returned thither in 1348, in consequence of a treaty concluded between the Emperor Cantacuzenus and Naser Eddin Hassan, Sultan of Egypt. They established a hospice for pilgrims in the Monastery of S. Euthymius, whilst their servants took up their abode in that of S. Michael the Archangel.
NOTES TO CHAPTER VI.
Note I. The eastern Christians call the Valley of Jehoshaphat in the language of the country Wady el-Nar (Valley of Fire); a name which is also given to it by the Mohammedans, from the belief that the general judgment will take place there. If we interpret the name Jehoshaphat according to the idea of the Jews, its meaning is judgment of God, for the Chaldee in the passage in Joel (chap. iii. 2, 12, 15), instead of saying "in the valley of Jehoshaphat," translates it thus, "in the valley of the division of judgment." If we are to accept the opinion of Calmet, that by the valley of Jehoshaphat we are to understand the valley of Jezreel, we cannot believe that the final judgment is to take place in this valley, which is close under the walls of Jerusalem, but in that of Jezreel.
Origen looks upon this general gathering of mankind in a more extended view than that of Calmet: "Origen thinks that the nations will be gathered together over the face of the whole earth; and that the manifestation of Christ will be like to a blaze of light that covers at once the whole world." S. Jerome expresses himself thus, "It is folly to seek in a small or secret place for Him who is the light of the whole world." (Calmet's Commentary on Joel.) Mariti, L'État présent, &c. p. 132.
Note II. Those who made of the Hebrew word Kidron (Cedron) a Greek word, fancy that the name may have been derived from some cedars planted in the neighbourhood; they rely probably on the Greek text of the gospel of S. John, where the word is written with ω instead of ο, which may be simply an error of the copyists, as some commentators have remarked; seeing that in other parts of the Bible it is called Kidron.
The valley of Kidron begins, on the north, near or a little above the Tombs of the Kings, at a height of about 2460 feet above the Mediterranean; at first it is called the Valley of Kidron, or of Jehoshaphat; then Wady er-Nahib (Valley of the Monks), in the neighbourhood of the monastery of S. Saba; and lastly, Wady el-Nar (Valley of Fire), in the last part of its course. The entire descent from the head of the valley to the Dead Sea is about 3690 vertical feet. I have traversed it several times on foot with Bedouins, for the sole purpose of examining all the changes of its sides. Near S. Saba it is very picturesque.
Note III. Nicephorus Callistus expresses himself thus: "She also raised another splendid temple in the garden of Gethsemane to the Mother of God; and enclosed within it her life-giving tomb. Moreover the place being on a hill-side she erected marble steps, for travellers to pass from the city eastwards." (Ecclesiastical History, VIII. 30.)