CHAPTER IV.
THE CHURCH OF THE RESURRECTION, AND THE HOSPITAL OF S. JOHN, WITH THEIR ENVIRONS—HISTORY OF THE HOLY SEPULCHRE FROM THE DEATH OF CHRIST TO THE PRESENT TIME—GENUINENESS OF THE SEPULCHRE—GOLGOTHA—EXAMINATION OF THE EXTERIOR AND INTERIOR OF THE CHURCH—RUINS OF THE HOSPITAL.
After the publication of the works of the Rev. G. Williams, Professor Willis, and M. de Vogüé, on the Church of the Holy Sepulchre, the fruits of so much learning and research, it is perhaps rash to undertake to write upon this subject; still, as I only enter upon its history so far as it concerns things now to be seen and the explanation of my own investigations, I venture to apply myself to the task; requesting the reader, who is desirous of fuller information, to study the works of these authors[372]. If I may happen to differ from them on any point, I do not intend to discuss their theories, as that would occupy too much time, but simply to state my own opinions, which have been formed after a most careful examination of the place by different means, during a period of eight years.
My principal aim is to establish the genuineness of the site now reverenced as the Sepulchre of Christ, and to point out the position of Calvary in its neighbourhood; therefore I begin from this point; the more so, because the identity of the present tomb is disputed, and those who disbelieve in it lean especially on the assertions, that its situation with reference to the ancient city disqualifies it; as it is within the circuit of the walls, instead of without in accordance with the Jewish law; and that every trace was swept away by the destruction of the city by Titus, and the alterations of Hadrian; so that the basilica of Constantine did not cover the real Sepulchre of Christ. We proceed then to examine the question.
The place of our Saviour's Passion undoubtedly was outside the city, in accordance with the Jewish law, as is proved by the words of S. John[373]: "This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city." According to the positions which I have assigned to the walls, Golgotha was at that time without the city, being very near the second line formed by the walls of Solomon and Hezekiah; for it must be remembered that the third line was not yet built, because King Agrippa I. did not arrive at Jerusalem till A.D. 42, some years after the death of Christ, and the work commenced shortly afterwards. The fact that a large crowd[374] followed our Saviour also makes it probable that the place was near the city, for as the next day was the Sabbath and 'an high day[375],' and as it was about the sixth hour when He was brought forth to the people[376], and the ninth when He died[377], they would have had to return home to prepare the Passover, and not have had time to go any considerable distance.
It is not indeed in my power to state the exact distance of Golgotha from the city, but at any rate I am certain that it was far enough off to comply with the legal requirement, that sepulchres should be 50 cubits from the outside of the wall[378]. It was very probable that it would not greatly exceed this distance, as the enraged populace would be likely to place the cross where those in the city could glut their eyes with the spectacle.
In tracing the course I have assigned to the second wall, I sought for its remains on the spot, being guided by the testimony of Josephus, without any desire of adapting it to the present position of Calvary; which indeed (if admitted) is in my favour, as shewing that there were gardens outside my gate Gennath[379], in accordance with the words of the Evangelist[380], "Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid." Therefore I firmly believe that the body of the Redeemer was laid in the sepulchre now under the great dome of the Church: but of the locality assigned to Calvary I will state my opinion presently.
As, however, there are some who contest this assertion, I must support it by the aid of history and tradition. It is not probable that either the Heathens, Jews, or Christians, would lose sight of the Sepulchre of Jesus; for each, though from very different motives, would have reasons for remembering the grave of One whose teaching had introduced a new era into the world, and who had left behind Him such zealous preachers of His doctrine. Now the body was obtained from Pilate and entombed by Joseph of Arimathea and Nicodemus, men of note among the Jews, before the eyes of the women who had followed our Saviour from Galilee[381]. It is then not likely that this new tomb, belonging to one of them, would ever be forgotten by any of these persons. We know that the Chief Priests and Pharisees obtained a guard of soldiers to watch the tomb[382], who were at the spot when Christ arose[383]. It is then very improbable that the Sepulchre would be forgotten by that generation. The number of the disciples augmented so rapidly in a very short time after the Resurrection, that neither the sect itself, nor the life, history, teaching, or prophecies of its Founder, could fail to be remembered. We find it asserted in the Talmud[384], that the sentence against Jesus Christ was proclaimed during forty days, and all who could bear evidence in His favour were invited to come forward. If then this story be true, it shews that the Jews did not deem Him an insignificant person. The Romans, so much more highly civilized than the Jews, would be alive to the important effect that the Saviour's teaching was likely to produce on Paganism, and so would not regard His death and the place connected with it, without interest.
But even if the Jews and Gentiles had been slow to recognize the importance of the new doctrine, surely its disciples would remember, and at the least regard with affection, the scene of the redemption of the human race by the death of their Lord and Master. Can we believe that S. Paul would not have conducted his new converts to this spot on his visit to Jerusalem; that S. James, first Bishop of Jerusalem, (murdered by the plots of Ananus[385] A.D. 62,) and S. Peter, would be ignorant of it? Consequently there can be no doubt that the spot must have been well known when the Christians, led by Simon their Bishop, retired to Pella[386], A.D. 66, to escape the troubles that were about to fall on their doomed city. From A.D. 70 to A.D. 135, the year of Hadrian's visit, Jerusalem lay in ruins; but still it was not entirely deserted, since we know that he drove the inhabitants away, to make room for his colony of Roman veterans[387]. The garrison which Titus had left on Sion to prevent any attempts at rebuilding the city, would not have interfered with those who came peaceably to dwell near the ruins of their Temple, or the scenes hallowed by the Redeemer's Passion. Again, from S. James, the first Bishop, to the days of Hadrian, and thence to Constantine, there was an unbroken succession of Bishops of the Holy City[388]; so that it is impossible that the situation of the Sepulchre should not have been correctly indicated by tradition to the first Christian Emperor. Indeed, from the time of Hadrian the place was marked in a manner that prevented all possibility of mistake, as we know from the words of Eusebius[389]. "For impious men in former time, or, to speak more correctly, the whole race of demons working by their hands, were eagerly desirous of overwhelming in darkness and oblivion that sacred monument of immortality, to which the angel, flashing forth light, descended from heaven; and rolled away the stone from the stony hearts of those who thought that the living (Christ) was still lying among the dead; bearing good tidings to the women, and rolling away from their hearts the stone of unbelief in the life of Him Whom they sought. This Cave of Salvation, then, certain godless and impious men purposed to destroy utterly, deeming in their folly that they could thus conceal the truth. So having gathered together from different quarters a great quantity of earth, they covered up the whole; and then having raised it on high and heaped it up with stones, they concealed the Divine Cave under this large mound. Then as if nothing further remained, they in very truth constructed above the ground a grim sepulchre of souls; erecting a dark recess of the shades of the dead to the unchaste goddess Aphrodite.... (The Emperor) inspired by a Divine Spirit, and having invoked God's help, commanded that place to be cleansed, which had been pointed out to him; hidden though it was by unclean materials cast upon it by the plots of enemies; not overlooking it though delivered over to oblivion and ignorance.... And as soon as the order was given, the works of deceit were thrown from on high to the ground, and the buildings of error were pulled down and destroyed, together with their statues and demons. Nor did the vigour of the Emperor rest here, but he ordered the materials, wood and stone, to be taken and thrown away as far as possible from the place."
From these passages it is evident that the Emperor Constantine found the true position of the Holy Sepulchre, and erected over it a magnificent basilica, which is described by the same author[390]. The work was commenced A.D. 326, and completed A.D. 335.