Bordeaux Pilgrim.kmz

Bordeaux Pilgrim
The Bordeaux Pilgrim's listed distances are very bad, and generally not worth even paying attention to. Peutinger map distances, for all their misspellings, are much more reliable.

Constantinople

Calcedoniam
Χαλκηδών
Chalcedon
56.08, 43.08
Chalcedon (Ptolemy) =
= Calcedonia (Peutinger)
= Calcedoniam (Bordeaux Pilgrim)
27 [but should be 27] to Livissa

Nassete
Nassete or Narsite
Narsite = Naltsih = Maltepe

Pandicia
Pandicia = Pendik

Pontamus ?
Pontamus = Potamı, Pontamus*
* On 1902-1906 Rumsey Historical map

Libyssa
Livissa (Ptolemy) = Libyssa (Bordeaux Pilgrim)
Livissa = Dilovasi
37 [but should be 27] to Calcedonia
23 to Nicomedia
=== Bordeaux Pilgrim ===
Ibi positus est rex annibalianus, qui fuit afrorum.
Here lies King Annibalianus (Hannibal), who was once King of the Africans.

Brunga
Brunga = Derince

Nicomedia
Nicomedia = İzmit
18 to Liuissa (?)
17 to ?
24 to Lateas

Hyribolum

Hyribolum ?
Cribulo (Ptolemy) =
= Hyribolum (Bordeaux Pilgrim)
Cribulo = Karamürsel ?
[Peutinger distances work out better here, but less reliable Bordeaux Pilgrim distances work out better to the other possible site, 10 miles east.]
33 [but should be 23] to Nicea
12 to ? [perhaps should be 22 to Nicomedia?]

Hyribolum
Cribulo (Ptolemy) =
= Hyribolum (Bordeaux Pilgrim)
Hyribolum = Huliboruh = Halıdere Yeni ?
[The Bordeaux Pilgrim distances work out better here, but far more reliable Peutinger distances work out better for the other site, 10 miles west:]
33 to Nicea
12 to ? [perhaps should be 22 to Nicomedia?]

Libum ?
Libum
Validum = Lidum = Libum ?
Validum = Valideköprü ?

Liada ?
Cribulo (Ptolemy) =
= Hyribolum (Bordeaux Pilgrim)
Liada = Rhihada = Orhaniye ?
[The Peutinger distances work out better here:]
33 to Nicea
12 to ? [perhaps should be 22 to Nicomedia?]

Nicia
Nicea
Nicaea =
= Nicea (Peutinger) = Iznik
= Nicia (Bordeaux Pilgrim)
28 to Prometios
33 to Cribulo (?)
40 to Tateabio
24 to Agrillo

Schinae ?
Scheme = Düzen = Düzmeşe ?
Scheme = Düzen = Tseshme D[a]b[urriya].* ?
* On 1902-1906 Rumsey Historical map
8 [but should be 13] to Nicia
7 [but should be 12] to Mido

Mido

Mido ?

Melagina ?
=== As Ancient Melagina ===
Melagina* = "Little Black ___" in Greek
"Black" = Kara = Karaağaç ("Black "Elm")**?
"Assembly" = Coeo*** = Chogeae ?
* Famous Byzantine Military Assembly point
** In Turkish
*** In Latin
6 to Mido
10 to Thateso

Chogeae ?
Chogeae = Soğucakpinar* ?
* Means "Cold spring" in Turkish
[Location selected by Bordeaux Pilgrim distances only:]
6 to Mido
10 to Thateso

Thateso
Thateso = Şehren* ?
Thateso = Taşçiahiler
* Just means "city" (Shahr)
[Location mainly selected by Bordeaux Pilgrim distances. But note the nearby cognate Taşçiahiler]
10 to Chogeae
9 to Tutaio

Alternative Path

Schinae

Schinae ?

Mido
Mido = Mihto = Mectche = Mekece ?

Chogeae ?
Coeo = "Assemble"* = Melagina* ?
Coeo = Chogeae ?
* Famous Byzantine Military Assembly point
Chogeae = Çengel ?
Chogeae = Çardak ?
Chogeae = Cihadiye ?
Chogeae = Kojeah = Kozan** ??
* In Latin ** Unlikely; that's a name of a recent Turkish dynasty

Thateso ?
=== Possible Origin ===
Tartessos* = Thateso ?
Tarshish* = Tharshisimo = Thahtcheso = Thateso
* Teresh tribe of the Sea Peoples, from Spain, who founded Tarsus, as they raided the coasts of Asia Minor.
Tharshisimo = Shemeh = Eşme ?
Thateso = Tsahrutazuh = Sarıgazi ?
Thateso = Geyve ??
10 to Chogeae
9 to Tutaio

Tutaio

Tutaio
Tateabio
Tateabio (Peutinger) =
= Tutiavio = Tutauio =
= Tutaio (Bordeaux Pilgrim) ?
Tateabio = Thaceap = Haciyakup
40 to Nicea
23 [but should be 33] to Dablis

Protunica

Protunica
"In front of the Tunic"
Tunica = Tuhica = Taraklı
11 [but should be 6] to Tutaio
12 to Artemis

Protunica
"(For/In front of) the tunic"
"Tunic" (Roman Garment) = Kaftan (Turkish garment)
Kaftan = Katran ?
11 to Tutaio
12 [but should be 17] to Artemis

Artemis

Artemis ?
Artemis
Whose symbol was the Moon/Crescent
Artemis = Arhmiz = Arizlar
Crescent = Hilaller*
* In Turkish. Probably the name was changed by the Turks, to remove pagan associations.
12 to Protunica
6 [or perhaps 16] to Dablae *

Artemis ?
Artemis
Corresponds to the Turkish deity Cybele
Cybele = Kayeleh = Kayalidere ?
12 to Protunica
6 to Dablae *

Artemis = Ahmetbeyler
[Probably renamed a similar name by anti-pagan Arabs.]
12 to Protunica
6 to Dablis

Dablis

Dablis
Δαβλεῖς
Dableis
58.67, 41.67
=== Possible Origin ===
"Devil" = Diabolis, in Latin & Greek
Diabolis = Diablis ?
[This is the location called for by the Peutinger distances; perhaps it was the original location, and the city alter moved to the other pin.]
Dableis (Ptolemy) =
= Dablis (Peutinger) =
= Dablae (Bordeaux Pilgrim)
6 to Artemis
6 [but should be 16] to Ceratae

Dablis
Δαβλεῖς
Dableis
58.67, 41.67
=== Possible Origin ===
"Devil" = Diabolis, in Latin & Greek
Diabolis = Diablis ?
Dableis (Ptolemy) =
= Dablis (Peutinger) =
= Dablae (Bordeaux Pilgrim)
Dablis = Dedeler
6 [but should be 16] to Artemis
6 to Ceratae

Dablis ?
Δαβλεῖς
Dableis
"Devil" = Diabolis, in Latin & Greek
Diabolis = Diablis ?
Dableis (Ptolemy) =
= Dablis (Peutinger) =
= Dablae (Bordeaux Pilgrim)
"Devil" = İblis* = Buluch = Bölücekova ?
* In Turkish
6 [but should be 11] to Artemis
6 [but should be 11] to Ceratae

Ceratae ?
Ceratae = Cera'a = Karaaliler
6 [but should be 16] to Dablae
10 to Fines (bithiniae et galatiae)*

Fines
Fines = Çalıkaalan ??
10 to Ceratae
6 [but should be 16] to Dadastana

Dadastano
Dadasta(na/cia)
Dadastacia
Dadastacia (Peutinger) = Dadastano (Bordeaux Pilgrim)
Dadastacia = Badzyasacia = Bozyaka
Dadastano = Danash = Danişment ?
6 [but should be 16] to Fines
6 to Trans Monte

Trans monte

Trans monte ?
"Across the Mountain"
[Apt description due to the nearby pass through the ridge. However, as perhaps these two cities (Mille and Trans Monte) got erroneously swapped, in the list.]
6 [but should be 16] to Dadastano
11 to Milia

Trans monte ?
"Across the Mountain"
[Apt description due to the nearby pass through the ridge. However, as perhaps these two cities (Mille and Trans Monte) got erroneously swapped, in the list.]

Mille

Mille
"Thousand" in Greek & Latin
Mille = Hulle = Uluköy* ?
* "Köy" means "village," in Turkish.

Mille ?
Mille
"Thousand" in Greek & Latin
"Mutatio Mille" = "Thousand inn" = Nallıhan* ?
* "Han" means inn, in Turkish. Perhaps the city was once herre, but subsequnetly moved to there, after the land dried out. Alternatively, perhaps these two cities (Mille and Trans Monte) got erroneously swapped, in the list.

Prasmon ?
Prasmon
Prasmon = Polatsa = Polatlar ?

Iuliopolis
"City of Julius [Caesar]"
Iuliopolis = Jaliaqala = Çalicaalan ?
8 to Milia
13 to Hicronpotamon

Hicronpotamon ?
Hicronpotamon
Hiclon Potamon = "Similar river" in Greek
Hicron = Hahron = Harmancık ?
13 to Juliopolis
11 to Agannia

Agannia
Lagania
Lagania (Peutinger) = Agannia (Bordeaux Pilgrim)
[Note Roman bath 2 miles ESE.]
Lagania = Akkaya ?
Lagania = Güneyce ?
Lagania = İlhanköy ?
11 to Hicronpotamon
6 to Petrobrogen

Petrobrogen ?
Petrobrogen
Could mean "stone border" in Celtic/Galatian
Petrobrogen = Perli Çiftligi* Petrobrogen = Oltan ??
* Çiftligi means "farm," in Turkish. However, its hills would certainly constitute a "stone border."
6 to Lagania

Prasmon
Prasmon = Poyraz
12 to Mnizos
9 [but should be 11] to Malogordis

Malogordis
Malogordis = Alagöz* ?
* "Karakaja" on 1902-1906 Rumsey Historical map

Cenaxem Palidem
Cenaxem Palidem Means "Pale Synagogue/Assembly" in Latin
"Pale" = Alaca* = Alacaatli ? "Synagouge" = Alkanis (الكنيس)** = Alacaatli ?
* In Turkish
**In Arabic
13 to Malogordis
13 to Anchira

Aspona
Aspona (Peutinger) = Aspona (Bordeau Pilgrim)
Aspona = Aspona Castle*
*On 1902-1906 Rumsey Historical Map
12 to Nitazo
12 [but should be 10] to Garnias

Galea
Corueunte (Peutinger) = Galea (Bordeau Pilgrim) ?
Galea = Kulu* ?
Galea = Kirkuyu ?
Galea = Celep ?
*On 1902-1906 Rumsey Historical Map; therefore this is the most likely site.

Andrapa

Andrapa
"Slavish" in Greek
"Slavish" = Servilis* = Süverek** = Zivarek Caravanserie ?
"Slavish" = Servilis* = Süverek Jaila* ?
* In Latin
**On 1902-1906 Rumsey Historical Map.

Andrapa ?
Andrapa
"Slave" in Greek
"Slave" = Köle/Kul* = Kırkışla ?
* In Turkish

Andrapa ?
"Slave" in Greek
Andrapa = Handjiroba = Jenidje Oba* = Yeniceoba ?
*On 1902-1906 Rumsey Historical Map.

Parnasso ?
Parnasso = Almanzo = Salmanda Caravanserie ?
Parnasso = Almazzo = Ölmez ?
Parnasso = Psarnachi = Sarniç ?
Parnasso = Alhnacuh = Altinekin ??

Iogola ?
Iogola = Iudjelal = Djelil* = Celil ?
Iogola = Hiucura = Çukuryurt ?
* On 1902-1906 Rumey Historical map

Nitalis ?
Nitazo
Typo: Should perhaps be Nitalia (See Bordeau Pilgrim, below.)
Nitazo[Nitalia] (Peutinger) = Nitalis (Bordeaux Pilgrim) ??
Nitalis = [Major Caravanserie here] ?
10 to Aspona
31 to Garmias
=== Bordeau Pilgrim ===
ciuitas anchira [Ancyra/Ankara] galatia milia xiii.
Fit a nicomedia anchira galatia usque milia cclviii, mutationes xxvi, mansiones xii.
Mutatio delemna milia x
mansio curueunta milia xi
mutatio rosolodiaco milia xii
mutatio aliassum milia xiii
ciuitas aspona milia xviii
[576] mutatio galea milia xiii
mutatio andrapa milia viiii.
Fines galatiae et cappadociae.
Mansio parnasso milia xiii
mansio iogola milia xvi
mansio nitalis milia xviii
mutatio argustana milia xiii
ciuitas colonia milia xv
[577] mutatio momoasson milia xii
mansio anathiango milia xiii
mutatio chusa milia xii
mansio sasima milia xii
mansio andauilis milia xvi.
Ibi est uilla pammati, unde ueniunt equi curules.
Ciuitas thyana milia xviii.

Argustana
Argustana = Ahcushan = Akhan Caravanserie

Ciuitas Colonia
Ciuitas Colonia = Archelais = Aksaray

Momoasson
Momoasson = Mamasin*
Momoasson = Mamasin Lake & Dam
* On 1902-1906 Rumsey Historical map

Addaualis
Should be: Ad Daualis
"To Davalis"
Addaualis (Peutinger) = Andauilis (Bordeau Pilgrim)
Davalis = Tabal Krallığı Ancient City*
* From 700 B.C. Kingdom of Tabal.
27 to Tyana
15 to Scolla

Tyana
Tyana (Peutinger) = Thyana (Bordeau Pilgrim)
[The name Tyana seems to be related to that of Altunhisar, but all the archaeology is in Kemerhisar.]
Tyana = Kemerhisar Tyana = Altunhisar ?
16 [but should be 116] to Tracias
27 [but should be 32] to Addualis
39 to Barathe

Caena
Κίννα
Cinna
"Cinnamon"
63.33, 40
Cinna (Ptolemy) = Caena (Peutinger & Bordeau Pilgrim)
[It is surely here, because the Bordeau Pilgrim below, lists it on the way from Tyana to the Cilician Gates, which is doubtless the Alpu/Pozanti pass.]
"Cinnamon" = Tarçın* = Tshajan**
Caena = Çayhan***
** On 1902-1906 Rumsey Historical map *** Ignore Wikipedia claiming that it was only established in 1967, which was probably just the time of its official designation as a town.
16 to Tracias
16 [but should be 66] to Salaberina
=== Bordeau Pilgrim ===
Ciuitas thyana milia xviii.
Inde fuit apollonius magus.
Ciuitas faustinopoli milia xii
mutatio caena milia xiii
mansio opodando milia xii
mutatio pilas milia xiiii.
[579] Fines cappadociae et ciliciae. Ciuitas thyana milia xviii.

Opodando
Opodando = Pozanti ?
Opodando = Alpu ?

Pilas Milia
Pilas Milia = Belemedik ?

Fines cappadociae et ciliciae.
The famous "Cilician Gates"

Mansucrinae
Mansucrinae = Murtçukuru

Tarso
Ταρσός
Tarsus
Tarsus (Ptolemy) = Tarso (Peutinger)
Tarsus = Tarsus

Pargais ??
Pargais = Bergai = Kanberhüyüğü* ??
Pargais = Arcaei = Arıklı ??
* Hüyüğü means "mound" in Turkish
[Perhaps this should be the same as Ptolemy's Pag(rai/aris), across the Gulf of Issus, at modern Topboğazi ?]

Adana
Άδανα
Adana (Ptolemy) = Adana (Bordeau Pilgrim)
Adana = Adana

Mansista
Μοψουεστία
Mopsuestia
Mopsuestia (Ptolemy) = Mansista (Bordeaux Pilgrim) ?
Mopsus = Mopsuestia
Mopsus = Mansista = Mahsus = Eski Misis
19 to Adana
15 [but should be 25] to Anazarbo

Tardequeia

Tardequeia
Tartessia = Tarsus ?
Tartessia = Tardequeia ?
Tardequeia = Jarsughat* = Ceyhan
*On 1902-1906 Rumsey Historical map

Tardequeia
Tardequeia = Tul Duq = Tille Höyük ?
Tardequeia = Tsahribaci = Sarımazı?
Tardequeia = Hardiq = Narlik ?

Catauolo
Καστάβαλα
Castabala
[The official site]
Castabala (Ptolemy) =
= Hierapolis
= Catabolo (Peutinger)
= Catauolo (Bordeaux Pilgrim)
Kastabala = Kas'haburuh = Kesmeburun
28 to Aregea
5 to Issos

Baiai
Baiai = Payas ?

Alexandria Scabiosa
Αλεξάνδρεια
Alexandria
Catisson
"On the [Gulf of] Issos"
Alexandria (Ptolemy) =
= Alexandria Catisson (Peutinger)
= Alexandria Tracheia ("Rough") =
= Alexandria Scabiosa (Peutinger) ?
Alexandria = Iskenderun
30 to Episania
6 to Issus
28 to Hrossos
μετά την Ισσόν και τας Κιλικίας Πύλας, Αλεξάνδρεια η κατά Ισσόν
metά ton Issόn kai tas Kilikίas Pύlas, Alexάndreia he katά Issόn
After the Issus [inlet] and the Cilicia gates, [there is] the Alexandria over against the Issus [inlet] .

Pictanus
"Painted" in Latin
"Painted" = Boyalı* = Bailan** = Belen
** On 1902-1906 Rumsey Historical map

Fines cilciae et syriae
"Fines cilciae et syriae"
"Borders of Cilicia & Syria"
(The famous Syrian Gates)

Pagrios
Πάγραι
Pagrai
Pagrai (Ptolemy) =
= Pagaris (Peutinger)
= Pagrios (Bordeaux Pilgrim)
Pagrai = Topbogazi ?
6 [but should be 11] to Alexandria Catisson
10 [but should be 15] to Meleagrum

Antiochia
᾿Αντιόχεια ἡ ἐπὶ τοῦ Ὀρόντου ποταμοῦ
Antiocheia he epi tou Orontou potamou
Antioch, the one upon the Orontes River
Antiocheia (Ptolemy) =
= Antiochia (Peutinger & Bordeaux Pilgrim)
Antiocheia = Antakya
22 [but should be 17] to Gephyra
33 to Emma

Dafne
Δάφνη
Daphne
Daphne (Ptolemy) = Dafne (Bordeaux Pilgrim)
Daphne = Dhah-bnia = Harbiye

Hysdata
Hysdata = Chys = Koz kalesi* ?
* Kalesi means castle in Turkish

Platanus

Platanus ?
Platanus
Plateia & Platamon = "Flat" in Greek
"Flat" = Plateau = [This plateau here]
** In Turkish

Platanus ?
Platanus
Platanus bush/tree, in the Sycamore family
Sycamore = Alsukkariah ?

Platanus ?
Platanus bush/tree, in the Sycamore family
Sycamore = Çınar* = Çandir ?

Platanus ??
Plateia & Platamon = "Flat" in Greek
"Flat" = Plateau = "Yayla"** = Yayladağı ?
** In Turkish

Baccaias
Βακ(α)ταϊ(α)λλή
Bac(a)tai(a)lla
Bac(a)tai(a)lla (Ptolemy) =
= Bacataiali (Peutinger) =
= Baccaias (Bordeaux Pilgrim)
Bacataiali = Bacata + Iali
Baccaias = Baccai + Aias
Iali + Aias = Ialias = Elyoz = Kherbet Eljoz ?
Iali + Aias = Ialias = Elyoz = Yalaz ?
Bactaialla = Baksariya ?
? to Laudicie
27 to Antiochia

Catelas

Catelas ?
Catelas
Catelas = Qa'hela = Al-Qhalalh ?
Catelas = Qatera = Mazar Al-Qatria ?

Catelas
Catelas = Qazera = Al-Qanjra

Catelas = Kandli* = Wadi Qandil ?
Catelas = Aaqbet Roummane ?
* On 1891 Rumsey Historical map

Ladica
Λαοδίκεια
Laodicea
Laodicea (Ptolemy) =
= Laudicie (Ptolemy)
= Ladica (Bordeaux Pilgrim)
Laodicea = Lādhiqīyah* = Ladhakia* = Latakia
Attested.
11 [but should be 15] to Gabala
15 to Adorantum
? to Bacataiali (?)

Gabala
Γάβαλα
Gabala (Ptolemy, Peutinger, Bordeaux Pilgrim)
Gabala = Jableh
8 to Palto
11 to Laudicie

Balaneas
Βαλανέαι
Balaneae
Balaneae (Ptolemy) =
= Balaneas (Bordeaux Pilgrim)
= Balneis (Peutinger)
Balaneae = Baniyas
24 to Andarado
8 to Palto

Fines syriae coelis et foenicis
Borders of Coeli-Syria and Phoenicia

Maraccas
Maraccas = Marqueh

Andarados
"Across from Arwad [the island 3 miles SSW]"
Antardo (Peutinger) = Antaradus (Bordeaux Pilgrim)
Antardos = Andarados = Andarado = Tortosa = Tartus
=== Wikipedia on Tartus ===
The Phoenician founders named the city Antarados (from Greek: Αντιαράδος), romanized: Anti-Arados → Antarados or Anti-Aradus, meaning "The town facing Arwad"). In Latin, its name became Tortosa.
24 to Balneis
30 to Ortosias

Ciuitas in mare a ripa
Ciuitas in mare a ripa milia ii
"Acity in the sea, 2 miles from the shore."

Spiclin

Spiclin ?
Spiclin
Spiclin = Shahin ?

Spiclin ?
Spiclin
Spiclin = Sebacla = Semmaqiyeh ?

Arca ?
Arca
Arca = Arca* = Aarqa ?
Arca = Tell Arca* ?
Arca = Nahr Arca* = Aarqa river ?
* On 1861 Rumsey Historical map

Bruttus

Bruttus
Bruttus = Beddaoui ??
Bruttus = Nah el-Barid* ?
* On 1861 Rumsey Historical map

Tripoli
Τρίπολις
Tripolis
Tripolis (Ptolemy) =
= Tripoli (Peutinger, Bordeaux Pilgrim)
20 [but should be 15] to Botros
12 [but should be 7] to Ortosias

Triclis
Triclis = Hraiche

Bruttos ?
Βότρυς
Botrys
Botrys (Ptolemy) =
= Botrus (Peutinger) =
= Bruttos (Bordeaux Pilgrim) ?
Botrus = Batroun
12 to Byblos
20 [but should be 15] to Tripoli

Alcobile

Alcobile ?
Alcobile
Alcobile = Koubba ?
Alcobile = Kelbata ?

Alcobile ?
Alcobile
Alcobile = Al Towilum = Tehoum ??
Alcobile = Al Towiret = Dawrat ?

Alcobile ?
Alcobile = Al Jobile* = Jubayl = Byblos ?
Alcobile = Bilat = Blat ?
Alcobile = Hal Tobolum = Qartaboun ??
* Could be a typo. Arabic C (خ) & J (ج) look almost identical.

Heldua

Heldua ?
Heldua
Heldua = Heldwuh = Helweh ?

Heldua ?
Heldua
Heldua = Helit = Halat ?
Heldua = Tselbya = Zelhmaya ??

Birito ?
Βηρυτός
Berytos
Berytos (Ptolemy) =
= Berizto (Peutinger) =
= Birito (Bordeaux Pilgrim)
Berizto = Beirut
29 [but should be 24] to Sidone
7 [but should be 12] to Balbyblos

Bruttos

Bruttos ?
Bruttos
Bruttos = Bhutitutz = Bhadidat ?

Bruttos ?
Βηρυτός
Berytos
Berytos (Ptolemy) =
= Berizto (Peutinger) =
= Birito (Bordeaux Pilgrim) ?
= Bruttos (Bordeaux Pilgrim)?
Berizto = Beirut
29 [but should be 24] to Sidone
7 [but should be 12] to Balbyblos

Alcobile = Al Ghobire = Ghobeiry ?

Heldua ?
Heldua = Kh[erbet]. Khuldah* = Khalde ?

Birito ?
Birito
Birito = Belat ?

Sidona
Σιδών
Sidon
Sidon (Ptolemy) =
= Sidone (Peutinger)
= Sidona (Bordeaux Pilgrim)
Sidone = Sidon
24 to Tyro
29 [but should be 24] to Berizto

Porphyreon
"Purple" in Greek
Porphyreon = El Jiyeh*

Sarepta
Sarepta (Bordeaux Pilgrim, Anne Catherine Emmerich) === Bordeaux Pilgrim ===
Ibi helias ad uiduam ascendit et petiit sibi cibum.
There Elijah approached to the widow, and asked for some food for himself.
=== Elias ===
Jesus with the nine remaining Apostles, with Saturnin, Judas Barsabas, and another, went northward to Sarepta. Sixteen of the Jews accompanied Jesus the whole of the way, while all the rest and many of the pagans went only a part. He did not enter Sarepta, which was about two and a half hours distant from Ornithopolis, but stopped at a row of houses tolerably far from the city. They occupied the site of the spot upon which the widow of Sarepta was gathering sticks when Elias approached the city.
He spoke of Elias' concealment by the torrent of Carith, of his being fed by the bird, of his journeying to Sarepta and his being helped by the widow, of his confounding the idolaters on Carmel, and of the uprising of the cloud by whose rain all things were refreshed.
=== To Cyprus ===
It was by starlight that Jesus, accompanied by all the travelers, went down to the harbor and embarked. The night was clear, and the stars looked larger than they do to us. There was quite a little fleet ready to receive the travelers. One large ship of burden took the baggage, the goods and cattle, and numbers of asses. Ten galleys carrying sail were for the accommodation of the Cypriote Paschal guests, Jesus, and His followers. Five of these galleys were fastened with ropes to the front and sides of the burden ship, which they drew forward after them. The remaining five formed an outer circle to these. Each of these vessels had, like Peter's barque on the Sea of Galilee, benches for the rowers raised around the mast and below these little cabins. Jesus stood near the mast of the ships that were fastened to the large one and, as they pushed off, He blessed both land and sea. Shoals of fishes swarmed after the flotilla, among them some very large ones with remarkable-looking mouths. They sported around and stretched their heads out of the water, as if hearkening to the instructions given by Jesus during the voyage.

Ad Nonum ?
Ad Nonum
"To(ward) the 9th," in Latin
9th = Altaasie (التاسع)* in Arabic
9th = Tishi'i (תשיעי)* in Hebrew
9th = Henatos (ένατος) in Greek
Altaasie (التاسع)* = Elt Asiyeh** ?
* In Arabic
** On 1861 Rumsey Historical map

Tyro
Τύρος
Tyros
Tyros (Ptolemy) =
= Tyro (Peutinger & Bordeaux Pilgrim)
Tyros = Tyre
32 [but should be 27] to Ptolomaide
24 to Sidone

Alexandroschene
Alexandroschene = Iskandarounah

Ecdeppa
Εκδίππα
Ekdippa
Achshaph (Bible) =
= Achzib (Emmerich) =
= Ekdippa (Ptolemy) =
= Ecdeppa (Bordeaux Pilgrim)
Achshaph (Bible) = ez-Zib (Rumsey) = Gesher HaZiv
Achshaph = "I shall be bewitched"
=== Anne Catherine Emmerich ===
Thomas and James the Less went instead of them to Achzib in the tribe of Aser, between ten and twelve hours westward [from Abram or Cariathaim].

Ptolemaida
Πτολεμαΐς
Ptolemais
Ptolemais (Ptolemy) =
= Ptolemaide (Peutinger) =
= Ptolemaida (Bordeaux Pilgrim)
Ptolemais = Acre
20 [but should be 25] to Thora
32 [but should be 27] to Tyro

Calamon ?
Calamon
Calamon = Givat Hakalaniyot ?
Calamon = Givat Alonim ?

Sicaminos
Συκαμινών
Sycaminon
Sycamore
Ocina (Judith 2:28) = Sycaminon ?*
Sycaminon (Ptolemy) = Sicaminos (Bordeaux Pilgrim)
*See also Sichor-Libnath, 15 miles NNE.
The normally-assumed place is on the tip of Carmel's peninsula (32° 49′ 29.77″ N, 34° 57′ 18.92″ E), but from the descriptions (see Wikipedia below), Ptolemaic coordinates, and derived placenames, we can guess that it likely here, at the port's biggest tel (Tel Abu Huwam) , from a time before the harbor silted up. Parts of the town may also be up on the Nave Sha'anan ridge, overlooking here.
Sycamine = Tell es-Samak = Tel Shikmona = Shchunat Ziv
Sycamine = Tell es-Samak = Tel Shikmona = Nave Sha'anan
Sycamine = Tell es-Samak = Tel Shikmona = Balad Ash-Shaykh* ?
Sycamine = Tell es-Samak = Tel Shikmona = Chamon = Tel Hanan* ?
* These 2 are the same place.
=== Wikipedia on Tel Shikmona ===
In the Periplus of Pseudo-Scylax it is mentioned the Sykaminon (Συκάμινον) as a city of the Tyrians, and also that there was a river of the same name.[3] Stephanus of Byzantium called it Sykaminon (Συκαμίνων) and called it a city of the Phoenicians.[4] Josephus in his Antiquities mentions Sycamine as being a place where ships could be brought to harbor, and where Ptolemy Lathyrus, during an incursion in the country, had brought his army ashore.[5] Strabo mentions the site (Sycaminopolis, Συκαμίνων πόλις) as being no more than a ruin in his own day.[6]

Mons Carmelus
Ibi est mons carmelus, ibi helias sacrificium faciebat.
There is Mt. Carmel, where Elijah was performing the sacrifice.

Fines syriae finices et palestinae
Borders of the Phoenicians of Syria, and Palestine.
[The Land of Chabul had been given by Solomon to Hiram King of Tyre, so the border was therefore this far south. See below:]
=== Anne Catherine Emmerich ===
Cades was about six hours from Capharnaum, on the boundary toward Tyre and west of Paneas. It was once the capital of the Canaanites, but was now a free city whither the prosecuted might flee from justice. It bordered on a region called Kabul, which had been presented by Solomon to the king of Phoenicia. I saw this region ever dark, gloomy, dismal. Jesus always shunned it when going to Tyre and Sidon. I think robbery and murder were freely carried on in it.

Certha
Certha = El-Kireh* ?
==Here located at: The Archaeological Survey of Israel #31:45 .==
Cemetery, Khan (caravansary),Wall,Courtyard,Plastered cistern. Ruins, remains of Turkish khan, Moslem cemetery. Large khan, cistern 30 m. to south-east. Pool to west. Ruins, building stones and sherds.

Caesarea Palestina
Καισάρεια Στράτωνος
Caisareia Stratonos
Caesarea Maritima
Caisareia Stratonos (Ptolemy) =
= Cesaria (Peutinger) =
= Caesarea Palestina (Bordeaux Pilgrim)
22 to Appolloniade
12 [but should be 41] to Luddis
31 to Neapoli
28 [but should be 18 or 23] to Caporcotam
8 to Thora
=== Bordeaux Pilgrim ===
Ibi est balneus cornelii centurionis, qui multas elymosynas faciebat.
"There is the [baptismal] bath of the Centurion Cornelius, who was given many alms."

Mt. Syna (bath)
Inde est tertio miliario [586] mons syna, ubi fons est, in quem mulier est lauerit, grauida fit.
At the third milestone from thence is the mountain Syna, where there is a fountain, in which, if a woman bathes, she becomes pregnant.
Mt. Syna = Nahal S(e)nunit* ?
* The stream heading due north from here. So Mt. Syna must be the hil out of which it flows.
==Here located at: The Archaeological Survey of Israel #48:47,75 .==
=== 75 ===
Rock-hewn tunnel, approached by a square shaft, near the streambed of Nahal Tanninim. A staircase is built into the side of the shaft.
=== 48 ===
Rock-hewn tunnel near Nahal Senunit (a tributary of Nahal Tanninim). It runs a length of 97 m, for the most part 0.65 m wide and 0.9 m high. Hewn niches (generally 0.1 m deep) cut in the walls accommodated oil lamps. Shafts were hewn at two points along the tunnel’s course. One shaft (1.3×1.9 m) reaches the tunnel (7.1 m below the surface), progressing at a 45o angle; a staircase consisting of 27 steps is hewn in the shaft’s side. The other shaft is blocked.

Maximianopolis
Megiddo / Armageddon (Bible) =
= Caporcotam (Peutinger)
= Maximianopolis (Bordeaux Pilgrim)
= Legio ("Legion")* ?
28 to Cesaria
24 to Scythopolis
* Perhaps Legio should be 5 miles further, NE.
=== Anne Catherine Emmerich ===
Gur, where Jesus prayed alone in the inn, lay not very far from a city, Mageddo, and a field of the same name. I have clearly seen that, toward the end of the world, there will be fought in that field a battle with Antichrist.
Toward evening He and the disciples arrived at the environs of Mageddo, which stood on the mountain chain whose eastern declivity leads down into the valley of Zabulon. . . . Mageddo stood on an eminence and was partly fallen to decay. In the very heart of the city there were ruins entirely overgrown with moss, while here and there arose a dilapidated arch. They must have belonged to a castle of the kings of Canaan.¹ I heard that Abraham also once sojourned in this region. The suburb in which Jesus put up was more modern and more full of life than the city itself. It consisted of a long row of houses at the base of the mountain, over which ran a great commercial highway from Ptolomais. There were numerous large inns in the neighborhood, and many publicans dwelt here. . . . On entering the city with His disciples, Jesus went to the circular enclosure where the sick from the whole country around were encamped.
I saw them taking their first night's lodgings in the little village of Nazara, between Legio and Massaloth [should be: "Casaloth"].
Jesus, taking the road travelled by the Holy Family on the occasion of their flight into Egypt, arrived with His disciples at the little place not far from Legio where the Holy Family had put up and where lived a set of despised people like slaves.

Isdradela
Jezreel city & valley (Bible)
= Isdraelon =
= Isdradela (Bordeaux Pilgrim)
Jezreel = Yizre'el
[Site of Naboth's vineyard, the fortress of Ahab, & the tomb of Jezebel.]
=== Bordeaux Pilgrim ===
Ibi sedit achab rex et helias prophetauit; ibi est campus, ubi dauid goliat occidit.
Here reigned King Achab (Ahab), and here Helias prophesied. Here is the field in which David slew Goliath.
==Here located at: The Archaeological Survey of Israel #62:7 .==
The site received its water from two springs – ʽEn Yizre’el to the northeast and Bir es-Suweid to the northwest.
A couple of hours from Gadara, Jesus again crossed the Jordan, and went on toward the southwest, leaving Scythopolis to the left. He crossed Mount Moreh to Jezrael, a city on the west side of the plain Esdrelon.
But for the Sabbath, He went with His companions to Jezrael, a scattered place, the houses, which were built in groups, being separated from one another by ruins, towers, and gardens. A high road ran through the city, called King's street. . . . Jezrael is separated from Nazareth by a mountain range [Mt. Moreh / Little Hermon]. Not far from it is a well near which Saul once encamped with his army.
. . . for at Bethulia or Jezrael He had spoken of three weeks [until his Baptism].
Jesus taught in Jezrael and performed many miracles before a great concourse of people. All the disciples from Galilee were here assembled to meet Him. Nathanael Chased, Nathanael the bride-groom, Peter, James, John, the sons of Mary Cleophas, all were there. Lazarus, Martha, Seraphia, and Johanna Chusa, who had come before from Jerusalem, had visited Magdalen at her castle of Magdalum to persuade her to go with them to Jezrael in order to see, if not to hear, the wise, the admirable, the most eloquent, and most beautiful Jesus, of whom the whole country was full. Magdalen had yielded to the persuasions of the women and, surrounded by much vain display, accompanied them thither. As she stood at the window of an inn gazing down into the street, Jesus and His disciples came walking by. He looked at her gravely as He passed with a glance that pierced her soul. An unusual feeling of confusion came over her. Violently agitated, she rushed from the inn and, impelled by an overpowering sense of her own misery, hid in a house wherein lepers and women afflicted with bloody flux found a refuge. It was a kind of hospital under the superintendence of a Pharisee. The people of the inn from which Magdalen had fled, knowing the life she was leading, cried out: "That's the right place for her, among lepers and people tormented with bloody flux!"
But Magdalen had fled to the house of the leprous through that feeling of intense humiliation roused in her soul by the glance of Jesus, for she had made her way into that respectable position among the other women through a motive of pride, not wishing to stand in the crowd of poor, common people. Accompanied by Lazarus, she returned to Magdalum with Martha and the other women.
There were all kinds of religious and secular schools in Jezrael, for it was a large city.
The Israelites were drawn up before Endor near Jezrael, and the Philistines were marching against them from Sunem.
== Nazirites ==
Jezrael was the home of strict observers of the Jewish Law. They were not Essenians, however, but Nazarites. They made vows for a time, longer or shorter, and practiced various kinds of mortification. They had a large institution, comprising different sections. The unmarried men occupied one part exclusively, the unmarried women another. The married also made vows of continency for a certain period, during which the husbands lived in a house next to that of the unmarried men, while the wives retired to that of the single women. They were all habited in gray and white. Their Superior wore a long, gray garment edged with fringe and little white ornaments like fruit, and bound by a gray girdle on which were inscribed white letters. Around one arm was a band of coarse, gray and white woven stuff as thick as a twisted napkin, one end of which—ornamented with tufted fringe—hung down a little. He wore a collar, or little mantle, almost like that of Argos, the Essenian, excepting that it was gray and open behind instead of in front. A blank shield was fastened on it in front, while behind it was tied or laced. On the shoulders hung slit lappets. All wore black, shining, puffed caps, with some words stamped on the front; three bands met on top forming a ball, which, like the rim, was white and gray. The Nazarites had long, thick curly hair and beards. I tried to think which of the Apostles looked like them and, at last, I remembered that it was Paul. His hair and garments, when he persecuted the Christians, were in the style of the Nazarites. I saw him afterward, also, with the Nazarites, for he was one of them. They used to let their hair grow until their vow was accomplished, when they cut it off and burned it in sacrifice. They sacrificed pigeons, also. One could assume and fulfill the unfulfilled vows of another. Jesus celebrated the Sabbath with them. . . .
Great numbers of the Nazarites became Christians; but they clung so tenaciously to Judaism that many of them, seeking to combine Christianity with it, fell into heresy.

Scithopoli
Σκυθόπολις
Scythopolis
[A.k.a. Bezeq, Beit She'an.
Note local placename: "Valley of Bzelic," where Jesus announced himself as Messiah]
Bezech* =
= Zacchai** = Saka [Scythian] tribe = =
= Scythopoli(s) = Scithopoli
* 1 Kings 11:8
** Ezra 2:11, cf. similar surrounding placenames in Ezra 8:5-12 & Judith 15:4
24 to Caporcotam
12 to Coabis
23 to Triberias
Toward noon Jesus left the city accompanied by several persons. He proceeded along a tolerably broad highway toward the northeast. It led to Scythopolis with Doch upon the right and Thebez on the left at the eastern extremity of the mountain upon which Samaria was built.
A couple of hours from Gadara, Jesus again crossed the Jordan, and went on toward the southwest, leaving Scythopolis to the left. He crossed Mount Moreh to Jezrael, a city on the west side of the plain Esdrelon.
Jesus departed before daybreak from Thebez. He and His disciples proceeded at first eastward, and then turning to the north, journeyed along the base of the mountain and through the valley of the Jordan toward Tiberias. He passed through Abelmahula, a beautiful city, where the mountain extends more to the north. It was the birthplace of Eliseus. The city is built on a spur of the mountain, and I noticed the great difference between the fruitfulness of its sunny side and its northern one. The inhabitants were tolerably good. They had heard of the miracles wrought by Jesus at Kibzaim and Thebez, so they stayed with Him on the way, begging Him to tarry with them and heal their sick. The excitement became almost tumultuous, but Jesus did not stay with them long. This city was about four hours from Thebez. Jesus passed near Scythopolis and on to the Jordan.
=== Greek of Judith 3:10-11 ===
Also he came over against Esdraelon near unto Judea, over against the great strait/saw [mountains]] of Judea. And he pitched between Geba and Scythopolis, and there he tarried a whole month, that he might gather together all the carriages of his army.

Aser
Aser-Machmethat (Bible, Anne Catherine Emmerich)
= Aser (Bordeaux Pilgrim)
[Perhaps should be farther south, around Kashda, because of 2 statements below: (1) It was 7+ hours from Abelmehula, and (2) Iscariot was due NORTH (!) of it. However, the order below shows it AFTER Doch and Thebez, when heading North, not before them.]
(A)Esora* = Aser = [Tay-]Asir = [Aqbat] "Tayasir"
(1 mile to the east, or 1 mile southeast) ?
*Judith 4:4. But this could alternatively be Hazor.
Site of . . .
- false prophetess, and time of judges.
- Where Jacob buried Samaria's idols.
- well of Abraham
- cistern in which Jesus baptized
- estate of Obed
aser, ubi fuit uilla iob
Aser, where was the house of Job.
Mary and the holy women passed by Aser on their journeys to Judea when they did not take the mountainous road past Samaria. The Blessed Virgin and Joseph took this route on their flight into Egypt.
It was called Aser-Machmethat, and into it Jesus entered toward evening. Abelmahula may have been seven hours distant.
The ravine in which the little place [Iscariot] lay was directly to the north of Machmethat. [Must be in error.]
Toward noon Jesus left the city [Thanath-Silo] accompanied by several persons. He proceeded along a tolerably broad highway toward the northeast. It led to Scythopolis with Doch upon the right and Thebez on the left at the eastern extremity of the mountain upon which Samaria was built. He descended toward the Jordan and into a valley through which a stream flowed to the river. . . . To the left of the valley and upon a height stood a little place consisting of one long row of houses. It was called Aser-Machmethat, and into it Jesus entered toward evening.
Aser-Machmethat lay across a mountain ridge that descends toward the valley of the Jordan. The southern side of the mountain belonged to Ephraim; the northern, to Manasses. On the former stood Machmethat, on the latter Aser, the two forming but one city called Aser-Machmethat. The boundary ran between them. The synagogue was in Aser. The inhabitants of the two quarters were dissimilar in their customs, and had little communication.
From Lebona Jesus and the disciples journeyed with rapid steps the whole of the following day through Samaria in a northwesterly [should be northeasterly] direction toward the Jordan. They traversed Aser-Machmethat, tarried awhile in the inn at Aser, and then went on to the neighborhood of Tirzah, about one hour from the Jordan and two from Abelmahula.
The inhabitants of Machmethat looked upon themselves as descendants from Judah. Holofernes, the Median adventurer, had at his invasion quite ruined this place, and after that the ancestors of these people settled here with the firm determination to live together according to their ancient, pious customs.
== Well of Abraham ==
A.C.E. mentions a "well of Abraham" (See that pin) & a cistern in which Jesus baptized, as well as a nearby estate of Obed:
=== Wikipedia on Tayasir ===
Settlement in Tayasir is believed to date back to the Canaanite era in Palestine, its name deriving from the Canaanite word Asheer meaning "pleasure" or "happiness." Several archaeological remains are located in the village, including an Ancient Roman palace, an olive press, several grottoes and the old mosque.[3] Pottery remains from Middle Bronze Age, IA, early and late Roman[4] An ancient road went through the village, and Byzantine ceramics have been found.[4][5] It appears to have been called Asher by the Bordeaux Pilgrim, in 333–334 CE.[6]

Civitas Neapoli
Νεάπολις
Neapolis
Shechem (Bible) =
= Sichar (Emmerich & Bible) =
= Neapolis (Ptolemy) =
= Neapoli (Peutinger, Bordeaux Pilgrim)
Neapolis = Nablus
20 to Cofna
32 to Herichonte
31 to Cesaria
Ibi est mons agazaren: ibi dicunt samaritani abraham sacrificium obtulisse, et ascenduntur usque ad summum montem gradi numero mccc.
Here is the Mount Gerizim. Here the Samaritans say that Abraham offered sacrifice, and one reaches the top of the mountain by steps, three hundred in number.
On the following day Jesus crossed the little river and, leaving Mount Garizim to the right, approached Sichar. Andrew, James the Greater, and Saturnin accompanied Him, the others having scattered in different directions. Jesus went to the Well of Jacob, on a little hill in the inheritance of Joseph to the north of Mount Garizim and south of Mount Ebal. Sichar lay about a quarter of an hour to the west in a valley which ran along the west side of the city for about an hour. About two good hours northward from Sichar stood the city of Samaria upon a mountain.
Several deeply rutted roads ran from different points around the little hill and up to the octangular buildings that enclosed Jacob's Well, which was surrounded by trees and grassy seats. The springhouse was encircled by an open arched gallery under which about twenty people could find standing room. Directly opposite the road that led from Sichar and under the arched roof was the door, usually kept shut, that opened into the springhouse proper. There was an aperture in the cover of the latter, which could be closed at pleasure. The interior of the little springhouse was quite roomy. The well was deep and surrounded by a stone rim high enough to afford a seat. Between it and the walls, one could walk around freely. The well had a wooden cover, which when opened disclosed a large cylinder just opposite the entrance and lying across the well. On it hung the bucket which was unwound by means of a winch.
she fled down the hill to Sichar, to tell her husband and all whom she met what had happened to her.
Jesus went with them all about a half-hour around the city to the north, and there rested under some trees.
Jesus, leaving Sichar to the right, journeyed about an hour southward to a field around which were scattered twenty shepherd huts and tents.
Jesus now returned with Dina and the other Samaritans to Sichar, a city not very large, but with broad streets and open squares. The Samaritan house of prayer was a finer looking building, more ornamented than the synagogues of small Jewish places. The women of Sichar were not so reserved as the Jewish women; they communicated more freely with the men. s soon as Jesus entered Sichar, He was surrounded by a crowd. He did not go into their synagogue, but taught walking around here and there on the streets, and in one of the squares where there was an orator's chair. Everywhere was the concourse of people very great, and they were full of joy at the Messiah's having come to them. . . . Jesus did not tarry long in Sichar, but went out by the opposite gate and taught here and there among the houses and gardens that extended for some distance along the valley.
== After the Resurrection ==
Lastly, He bade them go in a couple of days to the region of Sichar, and there proclaim His Resurrection. After that He vanished. I saw the Apostles and disciples going around among one another, perfectly intoxicated with joy. . . .
The Apostles very quickly returned from the region of Sichar.
Peter, Thaddeus, Andrew, and James the Less, I saw after that in another place, where they healed many sick whom lately in the region of Sichar they could not cure. Their fault was that, wishing to imitate the great dignity and reserve of Jesus in His demeanor, they did something extraordinary, they assumed an air of importance. They did not give humbly what they had received, but they gave it as coming from themselves, therefore success was not theirs. But now I saw them (and the sight touched me greatly) humbling themselves, kneeling down by the sick, and begging their pardon for failing to assist them. The sick were all cured. There were people even from Cedar among them. The cured went with the Apostles to Bethania for the Sabbath.

Sechim
Shechem (Bible) = Sechim (Bordeaux Pilgrim)
Inde ad pedem montis ipsius locus est, cui nomen est sechim. Ibi est monumentum, ubi positus est [588] ioseph in uilla, quam dedit ei iacob pater eius. Inde rapta est et dina filia iacob a filiis amorreorum.
Beyond this, at the foot of the mountain itself, is a place called Sichem.* Here is a tomb in which Joseph is laid, in the ' parcel of ground ' (villa) which Jacob his father gave to him. From thence Dinah, the daughter of Jacob, was carried off by the children of the Amorites.^
Early next morning, Jesus went from Sichar northeastwardly toward Thebez.

Sechar
Sichar (Bible) = Sechar (Bordeaux Pilgrim)
[Note Jacob's well, across the valley, at 32.211999°, 35.277881°.]
Inde passus mille locus est cui nomen sechar, unde descendit mulier samaritana ad eundem locum, ubi iacob puteum fodit, ut de eo aquam impleret, et dominus noster iesus christus cum ea locutus est; ubi sunt et arbores platani, quas plantauit iacob, et balneus, qui de eo puteo lauatur.
A mile from thence is a place named Sichar,«from which the woman of Samaria came down to the same place in which Jacob dug the well, to draw water from it, and our Lord Jesus Christ talked with her ;' in which place are plane-trees, which Jacob planted, and a bath (balneus) which is supplied with water from the well.
On the following day Jesus crossed the little river and, leaving Mount Garizim to the right, approached Sichar. Andrew, James the Greater, and Saturnin accompanied Him, the others having scattered in different directions. Jesus went to the Well of Jacob, on a little hill in the inheritance of Joseph to the north of Mount Garizim and south of Mount Ebal. Sichar lay about a quarter of an hour to the west in a valley which ran along the west side of the city for about an hour. About two good hours northward from Sichar stood the city of Samaria upon a mountain.
Several deeply rutted roads ran from different points around the little hill and up to the octangular buildings that enclosed Jacob's Well, which was surrounded by trees and grassy seats. The springhouse was encircled by an open arched gallery under which about twenty people could find standing room. Directly opposite the road that led from Sichar and under the arched roof was the door, usually kept shut, that opened into the springhouse proper. There was an aperture in the cover of the latter, which could be closed at pleasure. The interior of the little springhouse was quite roomy. The well was deep and surrounded by a stone rim high enough to afford a seat. Between it and the walls, one could walk around freely. The well had a wooden cover, which when opened disclosed a large cylinder just opposite the entrance and lying across the well. On it hung the bucket which was unwound by means of a winch.
she fled down the hill to Sichar, to tell her husband and all whom she met what had happened to her.
Jesus went with them all about a half-hour around the city to the north, and there rested under some trees.
Jesus, leaving Sichar to the right, journeyed about an hour southward to a field around which were scattered twenty shepherd huts and tents.
Jesus now returned with Dina and the other Samaritans to Sichar, a city not very large, but with broad streets and open squares. The Samaritan house of prayer was a finer looking building, more ornamented than the synagogues of small Jewish places. The women of Sichar were not so reserved as the Jewish women; they communicated more freely with the men. s soon as Jesus entered Sichar, He was surrounded by a crowd. He did not go into their synagogue, but taught walking around here and there on the streets, and in one of the squares where there was an orator's chair. Everywhere was the concourse of people very great, and they were full of joy at the Messiah's having come to them. . . . Jesus did not tarry long in Sichar, but went out by the opposite gate and taught here and there among the houses and gardens that extended for some distance along the valley.
== After the Resurrection ==
Lastly, He bade them go in a couple of days to the region of Sichar, and there proclaim His Resurrection. After that He vanished. I saw the Apostles and disciples going around among one another, perfectly intoxicated with joy. . . .
The Apostles very quickly returned from the region of Sichar.
Peter, Thaddeus, Andrew, and James the Less, I saw after that in another place, where they healed many sick whom lately in the region of Sichar they could not cure. Their fault was that, wishing to imitate the great dignity and reserve of Jesus in His demeanor, they did something extraordinary, they assumed an air of importance. They did not give humbly what they had received, but they gave it as coming from themselves, therefore success was not theirs. But now I saw them (and the sight touched me greatly) humbling themselves, kneeling down by the sick, and begging their pardon for failing to assist them. The sick were all cured. There were people even from Cedar among them. The cured went with the Apostles to Bethania for the Sabbath.

Bethar
Beth El (Bible) = Beth-Eh = Bethar (Bordeaux Pilgrim)
=== Great Confutation ===
Note: This is not the standard, assumed place of Bethel, which is at Beit El, 10 miles SW. But Anne Catherine Emmerich & the Bible below makes it clear that it is over here, overlooking the Jordan Valley, as does the Samaritan Book of Joshua (See Jewish Encylopedia below), which posits no other cities between it and Jericho. Of the 2 logical overlooks, I place it here, rather than at what instead I opine to be Ophra, 4 miles south, because this is the final place where Jacob could've overlooked the most logical route across the valley to his intended goal of heading up the Jabbok river-valley to reach the Royal Highway northward toward Haran.
=== Jewish Encylopedia ===
City in Palestine, scene of the war of Bar Kokba (132-135), and mentioned as such in Mishnah Ta'anit iv. 6; Yer. Ta'anit 69a; Babli Ta'anit 26b, 29a; Lam. R. to chaps. ii. 2 and iv. 8; Yer. Ber. 3d; Tosef., Yeb. xiv. 8; Bab. Yeb. 122a; Sanh. 17b; R. H. 18b, as well as in many other passages in Talmud and Midrash. The name is written in various ways: usually , but in the Cambridge and Hamburg MSS. (Ta'anit iv. 6), ; so also in "Halakot Gedolot," ed. Hildesheimer, p. 189, and Sherira's "Letter," ed. Neubauer ("Medieval Jewish Chronicles," i. 4, MSS.); but ib. ii. 109, , the reading in Kohut, "Light of Shade," p. 41; , in Cant. R. to chap. ii. 17, but , Neubauer, ib. i. 171. These sources indicate that Bethar was a town of importance as early as the time of the destruction of Jerusalem, and was, moreover, the seat of a Sanhedrin; its inhabitants, who frequently suffered at the hands of the Jerusalem pilgrims, are said to have rejoiced exceedingly over the fall of that city. Bar Kokba made Bethar the chief base of the uprising against the Romans; and upon its suppression, Bethar—within the walls of which large masses of Jews had sought refuge—was closely surrounded by the Romans under Julius Severus, and was besieged for two and a half years (132-135); see concluding part of Seder 'Olam R. compared with Yer. Ta'anit 69a, and Lam. R. ii. 2, according to which this period of time does not refer to the duration of the war, but to that of the siege of Bethar; the war itself, according to Jerome (on Dan. i. 9, end), lasting three years and six months. During the war Bethar afforded shelter to an enormous population, which fact gave rise to exaggerated rabbinical accounts that Bethar had several hundred schools for children, and that the school youth boastingly declared that they could overthrow the enemy with their pen-reeds. When the stream, Yoredet ha-Ẓalman, ran dry in summer, the city began to suffer from want of water. The Samaritan Book of Joshua (ed. Juynboll, xlvii.) relates that the provisions, which were secretly conveyed to the town, suddenly, as if by miracle, ceased to be supplied. It is said that there were two subterranean passages leading from the city to Jericho and Lydda [Luz, below]; that the Jews made use of them for the transportation of provisions; and that the Samaritans betrayed this secret to the Romans and thus brought about the fall of Bethar. Rabbinic sources (Yer. Ta'anit 68d; Lam. R. to chap. ii. 2) also speak of a Samaritan's treachery that, furthermore, caused the death of the pious R. Eleazar of Modin. Hence it may be concluded that Bethar was situated close to the Samaritan territory, and that the story of the underground passages to Jericho and Lydda can not be credited, for they are plainly features of the siege of Jerusalem, transferred to Bethar.
=== Bible ===
Joshua 7:2-3 - Joshua sent men from Jericho to Ai, which is near Beth-a′ven, east of Bethel,...
Genesis 12:8 - Thence he removed to the mountain on the east of Bethel, and pitched his tent, with Bethel on the west and Ai on the East; and there he built an altar to the Lord...
Inde milia xxviii [should be xviii] euntibus hierusalem in parte sinistra est uilla, quae dicitur bethar. Inde passus mille est locus, ubi iacob, cum iret in mesopotamiam, addormiuit, et ibi est arbor amigdala, et uidit uisum et angelus cum eo luctatus est. [Denied by both Scripture and Bl. Anne Catherine Emmerich, who say the wrestling occurred, across the Jordan, on the Jabbok river, she adds, at Mahanaim.]
Ibi fuit rex hieroboam, ad quem missus propheta, ut conuerteretur ad deum [589] excelsum; et iussum fuerat prophetae, ne cum pseudoprophetam, quem se cum rex habebat, manducaret, et quia seductus est a pseudopropheta et cum eo manducauit rediens, occurrit prophetae leo in uia et occidit eum.
Twenty-eight [should be 18] miles from thence on the left hand, as one goes towards Jerusalem, is a village (villa) named Bethar.i A mile from thence is the place where Jacob slept when he was journeying into Mesopotamia, and here is the almond tree ; here Jacob saw the vision and the angel wrestled with him. [Denied by both Scripture and Bl. Anne Catherine Emmerich, who say the wrestling occurred, across the Jordan, on the Jabbok river, she adds, at Mahanaim.]
Here was King Jeroboam when the prophet was sent to him, that he should turn himself to the Most High God ; and the prophet was ordered not to eat bread with the false prophet whom the king had with him, and because he was beguiled by the false prophet and ate bread with him, as he was returning a lion fell upon the prophet on the way and slew him.
A road led to Silo from Bethel on the south. Lebona was not far distant, and to [the city of] Samaria from Bethel [by means of that road], it may have been from eight to nine hours.
One hour to the southwest of Korea was the city of Ophra, hidden among the mountains. Starting from Korea the traveler had first to ascend and then to descend the mountain road. An hour and a half at most westward from it, and on the north side of the desert to Bethoron toward the west, stood the mountain fortress of Alexandrium. [Should be: IT STOOD an hour and a half at most westward OF the mountain fortress of Alexandrium, . . . toward the west of it . . . on the north side of the desert to Beth-AVEN.] Mount Garizim lay on the northwest, to the south and west the plain just mentioned and the mountains of the tribe of Benjamin.
[Note here how Anne Catherine Emmerich was clearly sputtering, as she clarified what she meant, and so the copyist accidentally switched some things.]
[After his baptism at On] Jesus journeyed that same day with His followers the distance of a couple hours toward Jerusalem to a little, obscure place whose name sounded like Bethel. There was a kind of hospital in the place and in it many sick. Jesus celebrated the Sabbath in this place, after which Andrew and Saturnin went to Galilee. Jesus proceeded to a city named Luz . .
== John the Baptist ==
He tarried long nowhere, but was soon in another place. He went along the Sea of Galilee, around Tarichea, down to the valley of the Jordan, then past Salem, and on through the desert toward Bethel. He passed by Jerusalem.
== Jacob ==
I saw Jacob, on his journey to Mesopotamia, lying asleep on the spot where Bethel afterward stood. . . .
I saw Jacob awake the next morning. First, he built a round foundation of stone on which he laid a flat stone, then he raised upon this the stone which he had placed under his head the preceding night. Lastly he made a fire and offered something in sacrifice; . . . I saw Jacob in many other places also, at Bethel for instance, as he journeyed to Laban, staff in hand. I saw him at Ainon where he had been before and where he repaired a cistern which later on became John's fountain of baptism. I saw him even at that early period, praying at the spot Mahanaim. He begged Almighty God to protect him and also to keep his clothes from becoming shabby lest, on his arrival in Mesopotamia, his uncle Laban on account of his miserable appearance might not acknowledge him. . . .
Then I saw him going further eastward, along the south side of the river Jabok, and passing a night on the spot where he afterward wrestled with the angel. Here too, he had a vision. . . .
== Jesus ==
[After his baptism] Jesus journeyed that same day with His followers the distance of a couple hours toward Jerusalem to a little, obscure place whose name sounded like Bethel. There was a kind of hospital in the place and in it many sick. Jesus celebrated the Sabbath in this place, after which Andrew and Saturnin went to Galilee.. . . .
Jesus proceeded to a city named Luz and, going into the synagogue, held a long discourse during which He explained very many ancient mysterious
== Luz ==
[Located half a mile due south, as my guess.]
Joshua 18 - The lot of the tribe of Benjamin according to its families came up, and the territory allotted to it fell between the tribe of Judah and the tribe of Joseph. 12 On the north side their boundary began at the Jordan; then the boundary goes up to the shoulder north of Jericho, then up through the hill country westward; and it ends at the wilderness of Beth-a′ven. 13 From there the boundary passes along southward in the direction of Luz, to the shoulder of Luz (the same is Bethel), then the boundary goes down to At′aroth-ad′dar, upon the mountain that lies south of Lower Beth-hor′on.
== Hai ==
[Located 4.25 miles due southeast, as my guess. Site of the enormous battle by Joshua.]
The next place in which I saw Jesus was Hai, not far from Bethel, and about nine hours distant from the place of baptism. . . . From Hai Jesus departed for John's former baptismal place, on the Jordan three hours from Jericho
== Jacob's Ladder / Tree ==
I saw Jacob, on his journey to Mesopotamia, lying asleep on the spot where Bethel afterward stood. The sun had set. Jacob lay stretched on his back, a stone under his head, his staff resting on his arm. Then I saw the ladder that Jacob beheld in his dream, and which in the Bible is described as "standing upon the earth, and the top thereof touching heaven." I saw this ladder rising up to heaven from Jacob where he lay upon the earth. It was like a living genealogical tree of his posterity. I saw below on the earth, just as those genealogical trees are represented, a green trunk as if growing out of the sleeping Jacob. It divided into three branches which arose in the form of a triangular pyramid whose apex reached the heavens. The three branches were connected by other smaller ones that formed a three-sided pyramidal ladder. I saw this ladder surrounded by numerous apparitions. I saw on it Jacob's descendants, one above another; they formed the ancestry of Jesus according to the flesh. They often crossed over from side to side, stepping past and even before one another. Some stood back and others from the opposite side stepped before them, according as the germ of the Sacred Humanity was clouded by sin and then again purified by continence until at last the pure flower, the Holy Virgin in whom God willed to become Man appeared on the highest point of the ladder touching the heavens. I saw Heaven open above her and disclose the splendor of God. God spoke thence to Jacob.
Then Jesus unfolded the past generations to Eliud, and pointed out to him the obstacles that had delayed Redemption.
The Essenians had come into possession of it at a time when the Ark had fallen into the hands of the enemy. The rod of Aaron stood in a little tree as in a box. The tree had yellowish leaves wreathed in spirals. I cannot say whether this little tree was really growing or whether it was artificial. It was, for instance, something like a root of Jesse. If the Superior prayed concerning a marriage, he took the rod of Aaron into his hand. If the union in question would contribute to Mary's lineage, the rod put forth a bud from which sprang one or more blossoms bearing the sign of the choice. The forefathers of Anne were legitimate descendants of this lineage, and their chosen daughters had been by such signs designated. New blossoms burst forth whenever a chosen daughter was to enter the married state. The little tree with its spiral leaves was like a genealogical table, like the root of Jesse, and by it could be seen how far the advent of Mary was distant.

Jerusalem

Jerusalem
[To learn much more about Jerusalem than what is here, see my Anne Catherine Emmerich repository.]
Jerusalem (Bible) =
= Hierusalem (Bordeaux Pilgrim)
= Herusalem m̃[ons] Helya capitolina (Peutinger) =
= Aelia Capitolina
[See also "TEMPLE" and multiple "Mt. Zion" pins.] [See map overlays, among maps, at end of pins-list.]
Jerusalem was a very singular-looking city. We must not represent it to ourselves with its streets thronged as the great cities of the present day. Many steep and hilly streets ran around behind the city walls, from which no gates led. The houses lying high behind those walls faced the opposite side, for many parts of the city were built at subsequent periods, new ridges of hills being taken in accordingly. The old city walls, however, were always allowed to remain standing. Many of the deep valleys were spanned by massive stone arches. The courtyards and rooms of the houses all opened toward the back of the building' the entrance only being on the street. The walls were surmounted by terraces or balconies. The houses were kept closed the greater part of the time. When the inhabitants had no affairs to call them to the public places of the city or to the Temple, they remained for the most part in their own houses and courts. It was tolerably quiet on the streets, excepting in the neighborhood of the markets and palaces where there was much going to and fro of soldiers and travelers. On certain days, at the time when all were gathered in the Temple for worship, the city in many localities was entirely deserted. On this account and the seclusion of the people in their houses, Jesus and His disciples were enabled to go undisturbed through the solitary streets and deep valleys. Water was not plentiful in the city; one often sees high buildings to and from which it was conveyed, also towers in which it was pumped. They were very careful of water at the Temple where such quantities were needed for washing and purifying the various vessels, etc. They had great engines for pumping it up. There were numbers of shopkeepers and merchants in the city; they had their booths all together in the markets and open squares. So stood, for instance, not far from the sheep gate, many dealers in all kinds of gold trinkets and shining stones. Their booths were round and light, and quite brown as if streaked with something, pitch or resin, probably. Though light, they were very strong. There they carried on their business and, under tents stretched from one to another, they exposed their different wares. There were also certain localities, near the palaces for instance, where there was more life in the streets, where it was more brisk. Old Rome was indeed more pleasantly situated. It was not so steep, and its streets were more lively.
The large and densely populated city, now increased in extent by the numerous camps of the Paschal guests stretching out around it, . . .
== Earthquake ==
In the Temple and throughout the city, the inhabitants were just recovering somewhat from the fright caused by the darkness when the heaving of the earth, the crash of falling buildings in many quarters, gave rise to still more general consternation; . . .
. . . a similar panic was experienced in many other quarters of Jerusalem. Just after three o'clock, many tombs were violently shattered, especially in the northwestern section of the city where there were numerous gardens. . . .
In many other parts of the city, walls were overturned and others cracked, but no edifices were entirely destroyed. . . .
There were about one hundred deceased belonging to all periods of time who arose in body from their shattered tombs both in Jerusalem and its environs. They went mostly in couples to certain parts of the city, encountering the frightened inhabitants in their flight, and testifying to Jesus in denunciatory words, few but vigorous. . . .
Not all the dead whose corpses were exposed to view by the falling of their tombs arose. Many a one became merely visible, because the graves were in common. But many others, whose souls Jesus sent to earth from Limbo, arose, threw off the covering from their face and went, not walking, but as if floating, along the streets of Jerusalem to their friends and relatives. They entered the houses of their posterity, and rebuked them severely for the part they had taken in the murder of Jesus. I saw some of them meeting, as if they were friends or relatives, and going in couples through the streets of the city. I could see no movement of their feet under their long winding sheets. They passed along as if lightly hovering above the ground. The hands of some were enfolded in broad bands of linen, others hung down under the large sleeves that bound the arms. The covering of the face was thrown up over the head, and the pale, yellow countenance with its long beard looked dried and withered. Their voices sounded strange and unearthly, and these voices, joined to their incessant moving from place to place, unconcerned about all around, was their only external expression; indeed they seemed almost nothing but voice. They were clothed somewhat differently, each according to the custom at the time of his death, his position in society, and his age. . . . Intense fear pervaded the whole city. About four o'clock, the dead returned to their graves. Many other spirits appeared in different quarters after Christ's Resurrection. . . .
Among the dead who arose on this occasion in and around Jerusalem (and there were at least one hundred), no relative of Jesus was found. . . .
The streets were quiet and lonely. General terror kept the inhabitants in their homes. Many were prostrate in penance, and only a few were observing the prescriptions for the festival.

Walls
[Approximate, under Herod.
That the North Section of the Wall near the Damascus gate indeed constituted Josephus' "second wall," i.e, built by Herod, see map. See also the Lower Quarter (orange outilne), west of the Damascus Gate.]
Taken from the map #9 in the back of . . .
Metzger, Bruce M. and Herbert G. May, eds., The New Oxford Annotated Bible with the Apocrypha (Oxford University Press: New York, 1977).
=== Northwest side ===
=== Old Inner Wall === (See also "Inner gate" pin.)
After going some distance up the broad street, the procession [of Jesus' cross] passed through a gateway in an old inner wall of the city.
===Newer Wall === (See also "Beth Sur / Corner gate" pin, "Crucifixion Gate" pin, and green "Lower, Sparser Quarter" polygon.)
[Northwest Wall was far east, almost touching the temple:] Then tying ropes around them [the two thieves, Gesmas and Dismas], they dragged them down into the valley between the mount [Golgotha] and the city wall, and there buried them.
=== Wikipedia on the Walls of Jerusalem ===
During the Second Temple period, especially during the Hasmonean period, the city walls were expanded and renovated, constituting what Josephus calls the First Wall. Herod the Great added what Josephus called the Second Wall somewhere in the area between today's Jaffa Gate and Temple Mount. Agrippa I (r. 41–44 CE) later began the construction of the Third Wall, which was completed just at the beginning of the First Jewish–Roman War.[6] Some remains of this wall are located today near the Mandelbaum Gate gas station [Far, far out, at 31° 47′ 14.94″ N, 35° 13′ 36.53″ E].

Sheep Gate
[Note: 2 other sheep gates:
A "Great Sheep gate," on the city's North;
Another Sheep Gate may be at the southern end of the Temple Mount, admitting to the mount, as Emmerich says the sheep were washed last, near the Pool of Bethsaida on the south of the Mount.]
=== John 5 ===
2 Now there is in Jerusalem by the Sheep Gate a pool, in Hebrew called Beth-za′tha,[a] which has five porticoes. 3 In these lay a multitude of invalids, blind, lame, paralyzed.
=======
Pilate's palace did not adjoin the forum—a spacious court separated the two. On the eastern side of this court was a high arched gateway, which opened into a street that led to the sheep gate on the road to Mount Olivet.
There were numbers of shopkeepers and merchants in the city; they had their booths all together in the markets and open squares. So stood, for instance, not far from the sheep gate, many dealers in all kinds of gold trinkets and shining stones. Their booths were round and light, and quite brown as if streaked with something, pitch or resin, probably. Though light, they were very strong. There they carried on their business and, under tents stretched from one to another, they exposed their different wares. . . .
They crossed the valley of Josaphat and, leaving the road to Bethania on the left, entered the city by the sheep gate leading to the cattle market.
If there were no walls to obstruct the course, a straight road from the sheep gate toward the west would strike almost between the northwest end of Mount Sion and through the center of Golgotha [Perhaps should be "between the north AND west end of Mount Sion, and through the center of Golgotha"]. From this gate [i.e, the sheep gate] to Golgotha in a straight line the distance was perhaps three-quarters of an hour [only 3/8th of a mile long, plodding at a crowded city pace - See Pool of Bethsaida pin.], but from Pilate's house to Golgotha, it was in a straight line about five-eighths of an hour [only 5/16th of a mile long, plodding at a crowded city pace - See Pool of Bethsaida pin.]. The fortress Antonia rose from a projecting rock on the northwest of the Temple mount. When one turned to the left from Pilate's palace and passed westward through the arch, the fortress lay on his left. On one of its walls was an elevated platform that overlooked the forum, and from it Pilate was accustomed to address the populace, to publish new laws, for instance. When Jesus was carrying His cross inside the city, He often had Mount Calvary on His right. [Jesus' journey must have been made partly in a southwesterly direction]. It led through the gate of an inner wall which ran off toward Sion, which quarter of the city stood very high. Beyond this wall and to the west, there was another quarter that contained more gardens than houses. Toward the outer wall of the city there were magnificent sepulchers with beautifully sculptured entrances, and above many of them pretty little gardens. In this quarter stood the house owned by Lazarus. It has beautiful gardens that extended toward where the outer western wall turned off to the south. There was, I think, near the great sheep gate a little private entrance through the city wall into those gardens. Jesus and His disciples, with Lazarus' permission, often made use of it in coming and going. The gate on the northwest corner opened in the direction of Bethsur, which lay more to the north than Emmaus and Joppa.
=== Joseph of Arimathea's Gate ===
On the eastern side of Jerusalem was the first gate south of the southeast angle of the Temple, which led into that quarter of the city called Ophel. The one to the north of the northeast corner was the sheep gate. Between these two gates was a third (though not as yet long in existence) that led to some streets which ran one above another on the east side of the Temple mount, and in which principally stonecutters and other laborers resided. Their dwellings adjoined the foundation walls of the Temple. Almost all the houses of these two streets belonged to Nicodemus, who had had them built. The stonecutters that occupied them either paid him rent or worked for him, for they had business relations with him and his friend, Joseph of Arimathea. The last-named owned large quarries in his native place, and carried on an active trade in marble. Nicodemus had not long before built a beautiful new gate for these streets; it is now called the gate of Moriah. As it was just finished, Jesus was the first to pass through it on Palm Sunday. He went through Nicodemus' new gate, through which no one before Him had passed, and He was buried in Joseph of Arimathea's new sepulcher, in which before Him no one had rested. Later on, this gate was walled up, and there is a saying that the Christians will once again enter the city through it. Even in the present day, there is a walled-up gate in this region, called by the Turks "The Golden Gate."

Great Sheep Gate
[A.k.a. Herod's gate.
Note: 2 other sheep gates:
A Sheep gate," near the Sheep Pool, at the temple's northeast corner;
Another Sheep Gate may be at the southern end of the Temple Mount, admitting to the mount, as Emmerich says the sheep were washed last, near the Pool of Bethsaida on the south of the Mount.]
Beyond this wall and to the west, there was another quarter that contained more gardens than houses. Toward the outer wall of the city there were magnificent sepulchers with beautifully sculptured entrances, and above many of them pretty little gardens. In this quarter stood the house owned by Lazarus. It has beautiful gardens that extended toward where the outer western wall turned off to the south. There was, I think, near the great sheep gatea little private entrance through the city wall into those gardens. Jesus and His disciples, with Lazarus' permission, often made use of it in coming and going.

Lions Gate
[The name Lions' Gate is recent.] A.k.a. St. Stephen's gate There were numbers of shopkeepers and merchants in the city; they had their booths all together in the markets and open squares. So stood, for instance, not far from the sheep gate, many dealers in all kinds of gold trinkets and shining stones. Their booths were round and light, and quite brown as if streaked with something, pitch or resin, probably. Though light, they were very strong. There they carried on their business and, under tents stretched from one to another, they exposed their different wares. . . . They crossed the valley of Josaphat and, leaving the road to Bethania on the left, entered the city by the sheep gate leading to the cattle market. If there were no walls to obstruct the course, a straight road from the sheep gate toward the west would strike almost between the northwest end of Mount Sion and through the center of Golgotha [Perhaps should be "between the north AND west end of Mount Sion, and through the center of Golgotha"]. From this [sheep] gate to Golgotha in a straight line the distance was perhaps three-quarters of an hour, but from Pilate's house to Golgotha, it was in a straight line about five-eighths of an hour. The fortress Antonia rose from a projecting rock on the northwest of the Temple mount. When one turned to the left from Pilate's palace and passed westward through the arch, the fortress lay on his left. On one of its walls was an elevated platform that overlooked the forum, and from it Pilate was accustomed to address the populace, to publish new laws, for instance. When Jesus was carrying His cross inside the city, He often had Mount Calvary on His right. (Jesus' journey must have been made partly in a southwesterly direction). It led through the gate of an inner wall which ran off toward Sion, which quarter of the city stood very high. Beyond this wall and to the west, there was another quarter that contained more gardens than houses. Toward the outer wall of the city there were magnificent sepulchers with beautifully sculptured entrances, and above many of them pretty little gardens. In this quarter stood the house owned by Lazarus. It has beautiful gardens that extended toward where the outer western wall turned off to the south. There was, I think, near the great sheep gate a little private entrance [i.e, the Lions' gate?] through the city wall into those gardens [i.e, to the wall-bordering gardens, that reached around to the East side of the city]. Jesus and His disciples, with Lazarus' permission, often made use of it in coming and going. The gate on the northwest corner opened in the direction of Bethsur, which lay more to the north than Emmaus and Joppa.

Bethsur
The gate on the north­west corner opened in the direction of Bethsur, which lay more to the north [in a north-westerly direction] than [the roads to] Emmaus and Joppa.

Road to Bethsur
The gate on the north­west corner opened in the direction of Bethsur, which lay more to the north [in a north-westerly direction] than [the roads to] Emmaus and Joppa.

Inner gate
After going some distance up the broad street, the procession passed through a gateway in an old inner wall of the city. In front of this gate was a wide open space at which three streets met. . . . [Simon of Cyrene's impressment: See also "Lower Sparser Quarter" green polygon.] . . .
The street through which Jesus was now going was long and somewhat winding, and into it several side streets ran. . .
The procession had still a good distance to go before reaching the gate, and the street in that direction was somewhat declining. The gate was strong and high. To reach it, one had to go first through a vaulted arch, then across a bridge, then through another arch­way. The gate opened in a southwesterly direction. . . .
When Jesus was carrying His cross inside the city, He often had Mount Calvary on His right. (Jesus' jour­ney must have been made partly in a southwest­erly direction). It led through the gate of an inner wall which ran off toward Sion, which quarter of the city stood very high.

Crucifixion Gate
The gate through which Jesus was led out of the city was not directly toward the west, but rather facing the southwest. On passing out of that gate and turning to the left, one found the city wall running southward for a short distance when it made a sharp turn to the west, and then ran again to the south around Mount Sion. On the right of the gate, the wall extended northward to the corner gate, and then turned eastward along the northern side of Jerusalem.
Just outside the gate there branched from the highroad northward to Mount Calvary a rough, narrow road several minutes in length. Some distance farther, the highroad itself divided in three directions: on the left to the southwest through the Vale of Gihon toward Bethlehem; westward toward Emmaus and Joppa; and on the right, off to the northwest and running around Mount Calvary toward the corner gate which led to Bethsur. Through this gate by which Jesus was led out, one could see off toward the southwest and to the left the Bethlehem gate. These two gates of Jerusalem were next to each other.
The gate through which Jesus was led out of the city was not directly toward the west, but rather facing the southwest. On passing out of that gate and turning to the left, one found the city wall running southward for a short distance when it made a sharp turn to the west, and then ran again to the south around Mount Sion. On this left side of the wall and on the way to Sion rose a very strong tower like a fortress. On this same side and very near the gate that led to the place of execution, opened another. Of all the city gates, these two were nearest each other. The distance between them was not greater than that between the castle gate and Luding's gate here in Dülmen [i.e, 300 yards, the distance between Dulmen's 2 gates at, 51.8271,7.2767 and 51.8283,7.28, respectively]. This last-mentioned gate of Jerusalem opened westward into the valley, and from it the road ran to the left and a little southward toward Bethlehem. Somewhat beyond the gate of execution the road turned northward and ran straight to Calvary, which faced the city on the east and was very steep, but which on the west sloped gradually. Looking from this side toward the west, one could see for some distance along the road leading to Emmaus. There was a field on the roadside, and there I saw Luke gathering herbs when, after the Resurrection, he and Cleophas on their way to Emmaus were met by Jesus. Toward ten o'clock on the morning of the Crucifixion, Jesus' face was turned to the northwest, that is, in the direction of the cross erected for Him on Calvary. When hanging on the cross, if He turned His head to the right, He could catch a glimpse of the fortress Antonia. All along the city wall, both north and east of Calvary, lay gardens, vineyards, and sepulchers. The cross of Jesus was buried on the northeast side and at the foot of Mount Calvary. Opposite the spot upon which the crosses were afterward discovered and to the northeast there were beautiful terraces covered with vines. Looking southward from the point upon which the cross stood on Calvary, one could see the house of Caiaphas away below the fortress of David.
=== Earthquake ===
When Joseph and Nicodemus arrived at the gate, they found it closed, and the streets and walls around beset by soldiers. They were those for whom the Pharisees asked after two o'clock when they were fearing a tumult, and they had not yet been remanded. Joseph presented them Pilate's written order to be allowed to pass. The soldiers expressed their readiness to comply with it, but explained at the same time that they had already vainly tried to open the gate, that probably it had received some damage from the earthquake shock, and that the executioners sent out to break the bones of the crucified had to return through the corner gate. But as soon as Joseph and Nicodemus grasped the bolt, the gate opened of itself with perfect ease.

Nearby Gate
The gate through which Jesus was led out of the city was not directly toward the west, but rather facing the southwest. On passing out of that gate and turning to the left, one found the city wall running southward for a short distance when it made a sharp turn to the west, and then ran again to the south around Mount Sion. On this left side of the wall and on the way to Sion rose a very strong tower like a fortress. On this same side and very near the gate that led to the place of execu­tion, opened another. Of all the city gates, these two were nearest each other. The distance between them was not greater than that between the cas­tle gate and Luding's gate here in Dülmen [i.e, 300 yards, the distance between Dulmen's 2 gates at, 51.8271,7.2767 and 51.8283,7.28, respectively]. This last-mentioned gate of Jerusalem opened westward into the valley, and from it the road ran to the left and a little southward toward Bethlehem. Some­what beyond the gate of execution the road turned northward and ran straight to Calvary, which faced the city on the east and was very steep, but which on the west sloped gradually. Looking from this side toward the west, one could see for some distance along the road leading to Emmaus. There was a field on the roadside, and there I saw Luke gath­ering herbs when, after the Resurrection, he and Cleophas on their way to Emmaus were met by Jesus. Toward ten o'clock on the morning of the Crucifixion, Jesus' face was turned to the north­west, that is, in the direction of the cross erected for Him on Calvary. When hanging on the cross, if He turned His head to the right, He could catch a glimpse of the fortress Antonia. All along the city wall, both north and east of Calvary, lay gardens, vineyards, and sepulchers. The cross of Jesus was buried on the northeast side and at the foot of Mount Calvary. Opposite the spot upon which the crosses were afterward discovered and to the north­east there were beautiful terraces covered with vines. Looking southward from the point upon which the cross stood on Calvary, one could see the house of Caiaphas away below the fortress of David.

Bethlehem Gate
Bethlehem Gate = Essenian Gate = Valley Gate ? [The gate was far north, beside the Citadel of David, to enable travelers to not have to descend into the deep, deep Kidron Valley. See 19th century drawing.]
[After their return from the Visitation] I saw Joseph returned from Jerusalem. He had taken thither cattle for sacrifice, and had put up at the house before the Bethlehem gate. It was at this same inn that he and Mary stopped later on, before Mary's Purification. The keeper of the inn was an Essenian.
Just outside the gate there branched from the highroad northward to Mount Calvary a rough, narrow road several minutes in length. Some distance farther, the highroad itself divided in three directions: on the left to the southwest through the Vale of Gihon toward Bethlehem; westward toward Emmaus and Joppa; and on the right, off to the northwest and running around Mount Calvary toward the corner gate which led to Bethsur. Through this gate by which Jesus was led out, one could see off toward the southwest and to the left the Bethlehem gate. These two gates of Jerusalem were next to each other.

Ophel's gate
Note detailed Archaeological description.
On the eastern side of Jerusalem was the first gate south of the southeast angle of the Temple, which led into that quarter of the city called Ophel. The one to the north of the northeast corner was the sheep gate. Between these two gates was a third (though not as yet long in existence) that led to some streets which ran one above another on the east side of the Temple mount, and in which principally stonecutters and other laborers resided. Their dwellings adjoined the foundation walls of the Temple. Almost all the houses of these two streets belonged to Nicodemus, who had had them built. The stonecutters that occupied them either paid him rent or worked for him, for they had business relations with him and his friend, Joseph of Arimathea. The last-named owned large quarries in his native place, and carried on an active trade in marble. Nicodemus had not long before built a beautiful new gate for these streets; it is now called the gate of Moriah. As it was just finished, Jesus was the first to pass through it on Palm Sunday. He went through Nicodemus' new gate, through which no one before Him had passed, and He was buried in Joseph of Arimathea's new sepulcher, in which before Him no one had rested. Later on, this gate was walled up, and there is a saying that the Christians will once again enter the city through it. Even in the present day, there is a walled-up gate in this region, called by the Turks "The Golden Gate."
Meanwhile the ill-used Jesus and His barbarous escort came nearer and nearer to the gates of Ophel. . . .
The procession again started forward, Jesus being ill-treated as before, and crossed a height up to the gates of Ophel.

Gate
The procession now reached another gate in the wall through which it wound somewhat downward.
The people were prevented from following it beyond the city limits. The road now led somewhat into a val­ley. On the right stood a large building, I think the remains of Solomon's works, and to the left lay the Pool of Bethsaida. After passing these, they kept on in a westerly direction down a steep street called Millo and then, turning a little to the south, they ascended a flight of high steps to the Mount of Sion upon which was the house of Annas. [Should be: "After passing these, TURNING A LITTLE TO THE SOUTH down a steep street called Millo, and then, THEY KEPT ON IN A WESTWARDLY DIRECTION, and then, ascended a flight of high steps to the Mount of Sion...."]

Remains of Solomon's works
The procession now reached another gate in the wall through which it wound somewhat downward.
The people were prevented from following it beyond the city limits. The road now led somewhat into a val­ley. On the right stood a large building, I think the remains of Solomon's works, and to the left lay the Pool of Bethsaida. After passing these, they kept on in a westerly direction down a steep street called Millo and then, turning a little to the south, they ascended a flight of high steps to the Mount of Sion upon which was the house of Annas. [Should be: "After passing these, TURNING A LITTLE TO THE SOUTH down a steep street called Millo, and then, THEY KEPT ON IN A WESTWARDLY DIRECTION, and then, ascended a flight of high steps to the Mount of Sion...."]

Tower
On passing out of that gate [i.e, the Crucifixion Gate] and turning to the left, one found the city wall running southward for a short distance when it made a sharp turn to the west, and then ran again to the south around Mount Sion. On this left side of the wall and on the way to Sion rose a very strong tower like a fortress. On this same side and very near the gate that led to the place of execution, opened another. Of all the city gates, these two were nearest each other.

Gate
They deliberated with the Centurion Abenadar, whereupon an order was given to close the city gate in the neighborhood of Mount Calvary, that communication with the city might thus be cut off. A messenger was sent to Pilate and Herod for a bodyguard of five hundred men to prevent an insurrection. In the meantime, the Centurion Abenadar did all in his power to secure peace and order. He forbade the Pharisees to insult Jesus, lest the people might be infuriated. . . .
Part of the band of fifty Roman soldiers strengthened the guard at the city gate until the arrival of the five hundred that had been asked for. The gate was locked. Other posts around were occupied by soldiers, to prevent a concourse of people and confusion.
[After the crucifixion] . . . John and the holy women returned at once to the city, to the quarter on Mount Sion, that the Blessed Virgin might take a little rest. They wanted also to get some things still necessary for the burial. The Blessed Virgin had a little dwelling among the buildings belonging to the Coenaculum. They did not go by the nearest gate [i.e, nearest after retracing steps back down the Eastern-side's path], for that was closed and guarded on the other side by the soldiers that the Pharisees had called for when they feared an uprising of the populace. They went by one more to the south, the one that led to Bethlehem.

Private Gate ?
=== Good Friday ===
[After leaving Jesus' body in the Holy Sepulchre] Nicodemus and Joseph returned to the city by a little private gate which, by special permission I think, Joseph had been allowed to make in the city wall near the garden. They had previously informed the Blessed Virgin, Magdalen, John, and some of the women, who wanted to return to Mount Calvary to pray and to get some things they had left there, that this gate, as well as that of the Coenaculum, would be opened to them whenever they would knock.
When the Blessed Virgin and her companions were returning with their vessels and other things from Mount Calvary, where they had again poured out their tears and prayers, they espied coming toward them a troop of soldiers headed by a torchbearer. The women halted on both sides of the road until the crowd passed. The soldiers were going up to Calvary, perhaps to take away and bury the crosses before the Sabbath. When they had passed, the holy women continued their way to the little private gate.
=== Easter Sunday ===
I saw an angel appear to the Blessed Virgin. He announced to her that the Lord was near, and bade her to go out to the little gate belonging to Nicodemus. At these words, Mary's heart was filled with joy. Without saying a word to the holy women, wrapped in her mantle, she hastened to the gate in the city wall through which she had come on her return from the garden of the tomb.
It may have been almost nine o'clock when, in a solitary place near the gate, I saw the Blessed Virgin suddenly halt in her hurried walk. She gazed as if ravished with joyous longing up at the top of the wall. Floating down toward her in the midst of a great multitude of the souls of the ancient Patriarchs, I saw the most holy soul of Jesus, resplendent with light and without trace of wound. Turning to the Patriarchs and pointing to the Blessed Virgin, He uttered the words: "Mary, My Mother!" and appeared to embrace her. Then He vanished. The Blessed Virgin sank on her knees and kissed the ground upon which He had stood. She left the impress of her knees and feet upon the stone.
The holy women, when the Lord arose from the dead [and then immediately appeared to His mother, on Mt. Calvary], were near the little gate belonging to Nicodemus. They knew nothing of the prodigies that were taking place; they did not know even of the guard at the sepulcher, for they had remained shut up in their house the whole of the preceding day, the Sabbath. . . . When, as they approached, the holy women noticed the lanterns of the guard and the soldiers lying around, they became frightened, and went a short distance past the garden toward Golgotha. [Therefore the Private Gate must've been south of the garden tomb, i.e, further away from Golgotha, than the Sepulchre was.] . . . Magdalen was exceedingly troubled. She hurried out of the garden of the sepulcher, off through the gate belonging to Nicodemus, and back to the Apostles. . . . Meanwhile [After having returned a second time, and having seen Jesus as the Gardener] Magdalen had reached the holy women and told them of the Lord's apparition. Then she too hurried on to the city through the neighboring gate of the execution, but the others went again to the garden, outside of which Jesus appeared to them in a white flowing garment that concealed even His hands. He said: "All hail!" They trembled and fell at His feet.

Solomon's N Pool

Solomon's N Pool ?
Sheep's Pool (Anne Catherine Emmerich)
= Northern Pool of Solomon (Bordeaux Pilgrim) ?
Sunt in hierusalem piscinae magnae duae ad latus templi, id est una ad dexteram, alia ad sinistram, quas salomon fecit, interius uero ciuitati sunt piscinae gemellares* quinque porticus habentes, quae appellantur behtsaida.
There are in Jerusalem two large pools at the side of the temple, that is, one upon the right hand, and one upon the left, which were made by Solomon ; and further in the city are pools [A typo? Should be just 1 pool*], with five identical [gemellares]* porticoes, which are called Bethsaida.
* See that pin, for discussion.
The sheep pool lay to the north of the Temple near the cattle market, and was entirely enclosed by a wall.
Of these four streets, the one that was nearest to the Temple extended from the sheep gate. On entering the latter, one found on his right the Probatica, or pool in which the sheep were washed. It was built so close to the wall that the arches above it were constructed in that same wall. It had a drain outside the wall down into the Valley of Josaphat, on which account this place, just before the gate, was marshy. Some buildings surrounded the pool. The Paschal lambs were, before being taken to the Temple, washed here for the first time; but at the Pool of Bethsaida, south of the Temple, they afterward received a more solemn purification.
Now, Thou hast Thy baptism of the Pool of Bethsaida!"
This last outrage showed forth, though without their intending it, the likeness between Jesus and the Paschal lamb, for on this day the lambs slaughtered for sacrifice were first washed in the pond near the sheep gate and then in the Pool of Bethsaida to the south of the Temple. They were then solemnly sprinkled with water before being slaughtered in the Temple for the Passover.
Many voices cried out together: "Away with Him! Crucify Him!" for Pilate was still negotiating with the people. The uproar was so great that, when he wanted to utter a few words, silence had to be enforced by the flourish of a trumpet. At such moments could be heard the strokes of the rods, the moans of Jesus, the blasphemy of the executioners, and the bleating of the Paschal lambs, which were being washed in the pool near the sheep gate to the east. After this first purification, that they might not again soil themselves, their jaws were muzzled and they were carried by their owners along the clean road to the Temple. They were then driven around toward the western side, where they were subjected to another ceremonial washing. The helpless bleating of the lambs had in it something indescribably touching. They were the only sounds in unison with the Saviour's sighs. . . .
A band of strangers, men and women, their garments girded, crossed the forum and went down to the sheep pool. They were going to help in the washing of the Paschal lambs, whose gentle bleating was still mingling with the sanguinary shouts of the multitude, as if wishing to bear witness to the Silent Truth. Now it was that the true Paschal Lamb of God, the revealed though unrecognized Mystery of this holy day, fulfilled the Prophecies and stretched Himself in silence on the slaughtering bench.
=== John 5 ===
2 Now there is in Jerusalem by the Sheep Gate a pool, in Hebrew called Beth-za′tha [Βηθζαθά], which has five porticoes. 3 In these lay a multitude of invalids, blind, lame, paralyzed.

Solomon's S Pool

Solomon's S Pool ?
[Notice that the Bordeaux Pilgrim below attributes these 2 pools to Solomon, which seems to be confirmed by the fact that these 2 pools are both exactly 75 m away from the Solomonic Temple platform (red polygon).]
Sunt in hierusalem piscinae magnae duae ad latus templi, id est una ad dexteram, alia ad sinistram, quas salomon fecit, interius uero ciuitati sunt piscinae gemellares* quinque porticus habentes, quae appellantur behtsaida.
There are in Jerusalem two large pools at the side of the temple, that is, one upon the right hand, and one upon the left, which were made by Solomon ; and further in the city are pools [A typo? Should be just 1 pool*], with five identical [gemellares]* porticoes, which are called Bethsaida.
* See that pin, for discussion.

Collapsed Aqueduct
[Conduit leading to these 3 aqueducts, is here drawn as passing through the water-cistern area of the 2nd Temple level pool area.]
[Here shown as emptying thru the Huldah "Triple gate" into a reservoir either of, or below, what is known as "Herod's Stables"; or of Solomon's pool outside the southeast corner; and also straight in, thru the Temple Mount.]
== Catastrophic collapse ==
The aqueduct that had cost the lives of so many was probably a quarter of an hour in length [only 1/8th of a mile long, plodding at a crowded city pace - See Sheep Gate pin]. It was intended to conduct the water flowing from the Pool of Bethsaida up to the mount on which the Temple stood, thus to wash down from the court to the lower ravine the blood of the slaughtered animals. Higher up on the mountain was the Pool of Bethsaida, which discharged the waters received from its source, the Gehon. [Should be "The Pool of Bethsaida, discharged the waters received from its source, the Gehon, WHICH WAS HIGHER UP ON THE MOUNTAIN."] Three vaulted aqueducts ran far in under the Temple mount [i.e. thru the Triple Gate / Huldah Gate / Water Gate (Neh. 3:26, 8:1)], and long arcades extended northward across the valley and up to the mount. [Should be "across the valley AND NORTHWARD up to the mount."] Nearby stood a high tower in which, by means of wheelwork machinery, water was raised in great leathern vessels from the reservoir far below [i.e, the basement below Solomon's stables' - See also this map.]. . . . At Herod's instigation, they designedly carried on the building in such a way that the whole structure would necessarily fall at once. By this catastrophe, they intended to embitter the Jews still more against Pilate. The foundation was broad, but hollow, and the structure arose tapering, but heavy.
They had commanded the wooden scaffolding over which it had been arched to be drawn out, for that now all was solid. The poor laborers were crowded on all parts of the high arches busily working. Suddenly all split asunder, the huge walls came toppling down, and cries went up on all sides. Crash after crash was heard, and clouds of dust swept over the whole region. Many little dwellings were crushed by the falling stones, as well as a number of laborers and others at the foot of the mount. The place on which the eighteen traitors were standing, loosened by the shock, slid down with the rest, and they too were buried in the ruins. This took place shortly before the festivities at Machaerus [where John the Baptist was killed], consequently no Roman officer or civil functionary made his appearance at the feast. Pilate became very much enraged against Herod, and thought only of revenging himself. The building was an immense undertaking, and the loss very great. Enmity arose between Pilate and Herod on account of this affair; but by the death of Jesus, that is, by the demolition of the true Temple, they again became friends.
[By the collapsing aquaduct] The outlet of the Pool of Bethsaida was now entirely choked up, for the whole ravine was full of debris; in consequence of this, another pool was soon formed by the retarded waters.
I saw the two Apostles going up to Jerusalem through a ravine that ran south of the Temple and north of Sion. On the south side of the mount upon which the Temple stood, there were some rows of houses opposite which a rapid stream flowed down the height; on the other side of this stream ran the road by which the Apostles ascended. On reaching a point of Sion higher than the Temple mount, they turned toward the south . . . [toward the Coenaculum].

Refuse channel
== Catastrophic Collapse ==
[Here shown as emptying thru the Huldah "Triple gate" into a reservoir either of, or below, what is known as "Herod's Stables"; or of Solomon's pool outside the southeast corner; and also straight in, thru the Temple Mount.]
The aqueduct that had cost the lives of so many was probably a quarter of an hour in length [only 1/8th of a mile long, plodding at a crowded city pace - See Sheep Gate pin]. It was intended to conduct the water flowing from the Pool of Bethsaida up to the mount on which the Temple stood, thus to wash down from the court to the lower ravine the blood of the slaughtered animals. Higher up on the mountain was the Pool of Bethsaida, which discharged the waters received from its source, the Gehon. [Should be "The Pool of Bethsaida, discharged the waters received from its source, the Gehon, WHICH WAS HIGHER UP ON THE MOUNTAIN."] Three vaulted aqueducts ran far in under the Temple mount [i.e. thru the Triple Gate / Huldah Gate / Water Gate (Neh. 3:26, 8:1)], and long arcades extended northward across the valley and up to the mount. [Should be "across the valley AND NORTHWARD up to the mount."] Nearby stood a high tower in which, by means of wheelwork machinery, water was raised in great leathern vessels from the reservoir far below [i.e, the basement below Solomon's stables' - See also this map.]. . . . At Herod's instigation, they designedly carried on the building in such a way that the whole structure would necessarily fall at once. By this catastrophe, they intended to embitter the Jews still more against Pilate. The foundation was broad, but hollow, and the structure arose tapering, but heavy.
They had commanded the wooden scaffolding over which it had been arched to be drawn out, for that now all was solid. The poor laborers were crowded on all parts of the high arches busily working. Suddenly all split asunder, the huge walls came toppling down, and cries went up on all sides. Crash after crash was heard, and clouds of dust swept over the whole region. Many little dwellings were crushed by the falling stones, as well as a number of laborers and others at the foot of the mount. The place on which the eighteen traitors were standing, loosened by the shock, slid down with the rest, and they too were buried in the ruins. This took place shortly before the festivities at Machaerus [where John the Baptist was killed], consequently no Roman officer or civil functionary made his appearance at the feast. Pilate became very much enraged against Herod, and thought only of revenging himself. The building was an immense undertaking, and the loss very great. Enmity arose between Pilate and Herod on account of this affair; but by the death of Jesus, that is, by the demolition of the true Temple, they again became friends.
[By the collapsing aquaduct] The outlet of the Pool of Bethsaida was now entirely choked up, for the whole ravine was full of debris; in consequence of this, another pool was soon formed by the retarded waters.

Platforms

Solomon's Mount
Based on this Youtube video.

Hasmonean platform

Herod's Platform

Muslim platform
See 12:03 in this video.

Tower

Water Tower
Water Tower (Anne Catherine Emmerich) =
= [Pseudo] Tower of Temptation (Bordeaux Pilgrim)
Ibi est anglus [590] turris excelsissimae, ubi dominus ascendit et dixit ei is, qui temptabat eum, et ait ei dominus: non temptabis dominum deum tuum, sed illi soli seruies. [Note: Anne Catherine Emmerich explicitly contradicts this.]
Here is also the corner of an exceeding high tower, where our Lord ascended and the tempter said to Him, ' If thou be the Son of God, cast thyself down from hence.' And the Lord answered, ' Thou shalt not tempt the Lord thy God, but him only shalt thou serve.' [Note: Anne Catherine Emmerich explicitly contradicts this.]
=== John 5 ===
"2 Now there is in Jerusalem by the Sheep Gate a pool, in Hebrew called Beth-za′tha [Βηθζαθά], which has five porticoes. 3 In these lay a multitude of invalids, blind, lame, paralyzed."
Note: St. John here might seem to contradict Emmerich, unless St. John meant another Sheep Gate on the southern end of the temple, for Emmerich writes, . . .
"[Discussing the Probatic pool next to the sheep gate] . . . but at the Pool of Bethsaida, south of the Temple, they [the sheep] afterward received a more solemn purification." [See Sheep's pool, North of the temple.]
== Location ==
The aqueduct that had cost the lives of so many was probably a quarter of an hour in length [only 1/8th of a mile long, plodding at a crowded city pace - See Sheep Gate pin]. It was intended to conduct the water flowing from the Pool of Bethsaida up to the mount on which the Temple stood, thus to wash down from the court to the lower ravine the blood of the slaughtered animals. Higher up on the mountain was the Pool of Bethsaida, which discharged the waters received from its source, the Gehon. [Should be "The Pool of Bethsaida, discharged the waters received from its source, the Gehon, WHICH WAS HIGHER UP ON THE MOUNTAIN."] Three vaulted aqueducts ran far in under the Temple mount [i.e. thru the Triple Gate / Huldah Gate / Water Gate (Neh. 3:26, 8:1)], and long arcades extended northward across the valley and up to the mount. [Should be "across the valley AND NORTHWARD up to the mount."] Nearby stood a high tower in which, by means of wheelwork machinery, water was raised in great leathern vessels from the reservoir far below [i.e, the basement below Solomon's stables' - See also this map.]. . . . At Herod's instigation, they designedly carried on the building in such a way that the whole structure would necessarily fall at once. By this catastrophe, they intended to embitter the Jews still more against Pilate. The foundation was broad, but hollow, and the structure arose tapering, but heavy.
The Pool of Bethsaida lay in a ravine of the valley that separated Mount Sion from the Temple and the rest of that quarter of the city, and which declined eastward into the Valley of Josaphat. It seemed to have been constructed in such a way as to cut off the view of the Temple on the west, for on one side one could not see all around, as could be done on the others. [Should be: "It seemed to have been constructed ON THE WEST, in such a way as to cut off the view of the Temple, for on one side one could not see all around, as could be done on the others."] The way to it was indeed broad enough, but the walls were partly overturned and the road was full of grass and sedge. Just at that point it ran down into a ravine which became greener in proportion to its depth. [Note: The next 2 sentences are clearly an interpolation from somewhere else, probably by an editor who subscribes to the common modern, but incorrect view, explicitly denied by Emmerich, that the Sheep Pool might be the same as the Pool of Bethsaida:] From the pool could be seen off to the southwest an angle of the Holy of Holies. The sheep pool lay to the north of the Temple near the cattle market, and was entirely enclosed by a wall. From the house of the Last Supper, which stood on the eastern height of Mount Sion, the way led to the Pool of Bethsaida first to the east around the height of Sion, then wound in a half-circle to the north, then turned to the west, and lastly eastward again down into a curve. The whole of this quarter of Sion as far as the pool and across down into the Valley of Josaphat, presented an appearance of desolation. In the dilapidated buildings were formed dwellings for the poor, on the slopes grew groves of juniper trees, and the hollows were covered with high grass and reeds. The Jews shunned this locality, so the new converts now began to settle in it.
The procession now reached another gate in the wall through which it wound somewhat downward.
The people were prevented from following it beyond the city limits. The road now led somewhat into a valley. On the right stood a large building, I think the remains of Solomon's works, and to the left lay the Pool of Bethsaida. After passing these, they kept on in a westerly direction down a steep street called Millo and then, turning a little to the south, they ascended a flight of high steps to the Mount of Sion upon which was the house of Annas.

Pool of Bethsaida

Pool of Bethsaida
== Here located at the giant "Nea Church's" SE corner: The Archaeological Survey of Israel #102:417 .==
Remains of Herodian and Byzantine structures, water installations and conduits on slope, descending to Nahal Qidron from W (Malkizedeq St.). A probe (G. Edelstein, 1977) exposed remains of a multi-storied four-room structure of the Byzantine period. The floors of two of the rooms were paved in ornamented mosaics and the walls covered with frescoes. Below the structure — plastered reservoirs. Nearby is a stone wall — part of a fortiﬁcation wall or remains of a large structure. Finds include fragments of Herodian pottery vessels.
Remains of Byzantine structures, including the SE corner of the Nea Church, and remains of structures of the Early Arab or Crusader periods.
Rock-hewn miqva’0t of the Second Temple period.
"2 Now there is in Jerusalem by the Sheep Gate a pool, in Hebrew called Beth-za′tha [Βηθζαθά], which has five porticoes. 3 In these lay a multitude of invalids, blind, lame, paralyzed."
Note: St. John here might seem to contradict Emmerich, unless St. John meant another Sheep Gate on the southern end of the temple, for Emmerich writes, . . .
"[Discussing the Probatic pool next to the sheep gate] . . . but at the Pool of Bethsaida, south of the Temple, they [the sheep] afterward received a more solemn purification." [See Sheep's pool, North of the temple.]
== Location ==
The Pool of Bethsaida lay in a ravine of the valley that separated Mount Sion from the Temple and the rest of that quarter of the city, and which declined eastward into the Valley of Josaphat. It seemed to have been constructed in such a way as to cut off the view of the Temple on the west, for on one side one could not see all around, as could be done on the others. [Should be: "It seemed to have been constructed ON THE WEST, in such a way as to cut off the view of the Temple, for on one side one could not see all around, as could be done on the others."] The way to it was indeed broad enough, but the walls were partly overturned and the road was full of grass and sedge. Just at that point it ran down into a ravine which became greener in proportion to its depth. [Note: The next 2 sentences are clearly an interpolation from somewhere else, probably by an editor who subscribes to the common modern, but incorrect view, explicitly denied by Emmerich, that the Sheep Pool might be the same as the Pool of Bethsaida:] From the pool could be seen off to the southwest an angle of the Holy of Holies. The sheep pool lay to the north of the Temple near the cattle market, and was entirely enclosed by a wall. From the house of the Last Supper, which stood on the eastern height of Mount Sion, the way led to the Pool of Bethsaida first to the east around the height of Sion, then wound in a half-circle to the north, then turned to the west, and lastly eastward again down into a curve. The whole of this quarter of Sion as far as the pool and across down into the Valley of Josaphat, presented an appearance of desolation. In the dilapidated buildings were formed dwellings for the poor, on the slopes grew groves of juniper trees, and the hollows were covered with high grass and reeds. The Jews shunned this locality, so the new converts now began to settle in it.
The people were prevented from following it beyond the city limits. The road now led somewhat into a valley. On the right stood a large building, I think the remains of Solomon's works, and to the left lay the Pool of Bethsaida. After passing these, they kept on in a westerly direction down a steep street called Millo and then, turning a little to the south, they ascended a flight of high steps to the Mount of Sion upon which was the house of Annas.
Between the house of the Last Supper and the Pool of Bethsaida there were several sheds and public lodging houses for the accommodation of guests come up for the feast. They were at this time very numerous, and they too received the grace of the Holy Ghost.
== Layout ==
The Pool of Bethsaida was oval in form and surrounded by five terraces, like an amphitheater. Five flights of steps led down to the pool from these terraces to the little trough like skiffs in which the sick who were seeking a cure were laid when waiting to be sprinkled by the bubbling waters. There was also in the pool a copper pump, which arose to nearly the height of a man above the surface of the water and was about as large around as a churn. A little wooden bridge with a railing led to it. I saw by the bridge a tube and piston, which were connected with the pump. When the piston was forced down, a valve was opened and a stream of water squirted out of the pump. By changes made in the opening, the stream could be increased or diminished and made to flow in different directions. The top of the pump could be closed also, and from side jets the streams could be made to spurt all around, like water from a watering pot. I often saw the sick in the skiffs rowing up to the pump to receive the streams over them. The entrance to the Pool was usually closed. It was opened for the sick only. This pump was out of use, and on the feast of Pentecost was not yet repaired, but a few days later I saw it restored. The terrace walls contained little vaulted halls in which were stone benches hollowed out in the form of a trough. They were for the accommodation of the sick. They could from all sides look down upon the pool, to see whether the waters were being stirred or not. The lowest terrace, the one nearest the pool, was provided with little parapets, or bars. The bottom of the pool was covered with shining white sand, through which three springs bubbled up and sometimes jetted above the surface of the water. The blood of the animals offered in sacrifice flowed through pipes under the altar in the Temple down into the Pool. With its surroundings and the old buildings in its vicinity, the pool covered a very large area. Before reaching it, one had to pass a wall through which there were only three openings. To the east of the pool, the valley made a steep descent, but westward, back of the pool, it was less deep and was spanned by a little bridge. The north side too was steep and overgrown, and on the northeast was a road conducting to the Temple. But it was now gone to ruin and altogether impracticable. Little footpaths, however, led into the city, so that one did not have to go by the public gates. Jesus had often made use of these paths. . . .
Peter, John, Andrew, and James the Less took turns in preaching at three different places around the pool and on the third terrace, upon which was Peter's chair of instruction.
Two laid their hands upon the neophytes who, holding the railing of the little bridge that led to the pump, bowed their head to the stream issuing from it. . . . At the edge of the pool burned a light on a pole, just such a one as those used by the guards at the Holy Sepulcher.
== Uses: ==
In the pit, which was afterward the Pool of Bethsaida, the sacred fire [from the Ark] had been preserved.
The whole pool had hitherto been out of use, for it as well as its surroundings had been allowed to fall to decay. Like many old sanctuaries of our own day, it was quite neglected. Only some poor people with lively faith still held it in veneration and visited it. After the healing of the paralytic by Jesus, the pool was again more frequented, though all the more hateful to the Pharisees. The outer walls were in some places quite in ruins, and many parts of the terraces were in a dilapidated condition. But now all was repaired. The fallen walls were partly replaced by movable screens, and from the pool to the synagogue was raised a covered tent-way.
There was, at the Pool of Bethsaida, an old synagogue formerly used only by strangers come for the feast. It stood at some elevation above the pool.
I heard them complaining that once they were able to obtain help at the Pool of Bethsaida, but now poor people could no longer look there for assistance—they had to languish unaided. For a long time past, they had heard of no cure at the pool.
[By the collapsing aquaduct] The outlet of the Pool of Bethsaida was now entirely choked up, for the whole ravine was full of debris; in consequence of this, another pool was soon formed by the retarded waters.
Now, Thou hast Thy baptism of the Pool of Bethsaida!"
This last outrage showed forth, though without their intending it, the likeness between Jesus and the Paschal lamb, for on this day the lambs slaughtered for sacrifice were first washed in the pond near the sheep gate and then in the Pool of Bethsaida to the south of the Temple. They were then solemnly sprinkled with water before being slaughtered in the Temple for the Passover.
== Post-Resurrection: ==
The Jews did not molest them; only the road to the Temple mount and to the quarter of the city belonging to it was entirely walled up on the side of Mount Sion near the Pool of Bethsaida where the Christians were stopping. The Community was thereby completely separated, cut off from the Jews.
== PENTECOST ==
The five Apostles upon whom Peter had imposed hands separated, each taking one of the five entrances to the pool,
[At Pentecost] Baptism at the Pool of Bethsaida had been arranged by Jesus Himself for this day's feast, and the disciples had, in consequence, made all kinds of preparations at the pool, as well as in the old synagogue that they had appropriated for their own use. The walls of the synagogue were hung with tapestry, and from the building down to the pool a covered tent-way was erected.
The five Apostles upon whom Peter had imposed hands separated, each taking one of the five entrances to the pool, and addressed the people with great enthusiasm. Peter stepped upon the teacher's chair that had been prepared for him in the third circle of the Pool, counting from the outside one. This terrace was the broadest. The hearers filled all the terraces of the pool. When the Apostles spoke, the multitude hearkened in amazement, for everyone listened to what sounded to him his own language. It was owing to this astonishment of the people that Peter lifted up his voice, as is recorded in the Acts of the Apostles. (Acts 2:14-40).
As many presented themselves for Baptism, Peter, assisted by John and James the Less, solemnly blessed the water. The holy water, which they had brought in a leathern bottle from the house of the Last Supper, Peter sprinkled in fine streams far over the pool with an asperges. The preparations for Baptism and the Baptism itself occupied the whole day. The neophytes approached Peter's chair in bands and by turns, the other Apostles preaching and baptizing at the entrances. The Blessed Virgin and the holy women were busy in the synagogue near the pool, distributing the white garments to the neophytes. The sleeves of these garments were bound over the hands with black bands, which were taken off after Baptism and laid together in a pile. The neophytes leaned upon a railing. The water was scooped up in a basin and then with the hand poured three times over the head. It flowed again through a channel into the pool below. One basin held enough water for about ten couples. Every two baptized gave place to two neophytes upon whom they laid their hands as sponsors. Those baptized here today were they that had received John's baptism only. The holy women too were baptized. The people added to the Community today amounted to three thousand. That evening the Apostles and disciples returned to the house of the Last Supper, where they took a repast and distributed blessed bread. Then came the evening prayer.
== Church built ==
[See nearby "Church" pin.]
Sunt in hierusalem piscinae magnae duae ad latus templi, id est una ad dexteram, alia ad sinistram, quas salomon fecit, interius uero ciuitati sunt piscinae gemellares quinque porticus habentes, quae appellantur behtsaida.
Ibi aegri multorum annorum sanabantur.
Aquam autem habent hae piscinae in modum coccini turbatam.
Item exeuntibus hierusalem, ut ascendas sion, in parte sinistra et deorsum in ualle iuxta murum est piscina, quae dicitur siloa; habet quadriporticum; et alia piscina grandis foras.
Haec fons sex diebus atque noctibus currit, septima uero die est sabbatum: in totum nec nocte nec die currit.
There are in Jerusalem two large pools (piscinae) at the side of the temple (ad latus templi), that is, one upon the right hand, and one upon the left, which were made by Solomon ; and further in the city are twin pools (piscinae gemellares), with five porticoes, which are called Bethsaida.
There persons who have been sick for many years are cured;
the pools contain water which is red when it is disturbed.
Also as you come out of Jerusalem to go up Mount Sion,* on the left hand, below in the valley, beside the wall, is a pool which is called Siloe and has four porticoes; and there is another large pool outside it. This spring runs for six days and nights, but on the seventh day, which is the Sabbath, it does not run at all, either by day or by night.

Pool of Bethsaida Pool of Bethsaida ?
== Here located at the giant "Nea Church's" SE corner: The Archaeological Survey of Israel #102:417 .==
Remains of Herodian and Byzantine structures, water installations and conduits on slope, descending to Nahal Qidron from W (Malkizedeq St.). A probe (G. Edelstein, 1977) exposed remains of a multi-storied four-room structure of the Byzantine period. The floors of two of the rooms were paved in ornamented mosaics and the walls covered with frescoes. Below the structure — plastered reservoirs. Nearby is a stone wall — part of a fortiﬁcation wall or remains of a large structure. Finds include fragments of Herodian pottery vessels.
Remains of Byzantine structures, including the SE corner of the Nea Church, and remains of structures of the Early Arab or Crusader periods.
Rock-hewn miqva’0t of the Second Temple period.
"2 Now there is in Jerusalem by the Sheep Gate a pool, in Hebrew called Beth-za′tha [Βηθζαθά], which has five porticoes. 3 In these lay a multitude of invalids, blind, lame, paralyzed."
Note: St. John here might seem to contradict Emmerich, unless St. John meant another Sheep Gate on the southern end of the temple, for Emmerich writes, . . .
"[Discussing the Probatic pool next to the sheep gate] . . . but at the Pool of Bethsaida, south of the Temple, they [the sheep] afterward received a more solemn purification." [See Sheep's pool, North of the temple.]
== Location ==
The Pool of Bethsaida lay in a ravine of the valley that separated Mount Sion from the Temple and the rest of that quarter of the city, and which declined eastward into the Valley of Josaphat. It seemed to have been constructed in such a way as to cut off the view of the Temple on the west, for on one side one could not see all around, as could be done on the others. [Should be: "It seemed to have been constructed ON THE WEST, in such a way as to cut off the view of the Temple, for on one side one could not see all around, as could be done on the others."] The way to it was indeed broad enough, but the walls were partly overturned and the road was full of grass and sedge. Just at that point it ran down into a ravine which became greener in proportion to its depth. [Note: The next 2 sentences are clearly an interpolation from somewhere else, probably by an editor who subscribes to the common modern, but incorrect view, explicitly denied by Emmerich, that the Sheep Pool might be the same as the Pool of Bethsaida:] From the pool could be seen off to the southwest an angle of the Holy of Holies. The sheep pool lay to the north of the Temple near the cattle market, and was entirely enclosed by a wall. From the house of the Last Supper, which stood on the eastern height of Mount Sion, the way led to the Pool of Bethsaida first to the east around the height of Sion, then wound in a half-circle to the north, then turned to the west, and lastly eastward again down into a curve. The whole of this quarter of Sion as far as the pool and across down into the Valley of Josaphat, presented an appearance of desolation. In the dilapidated buildings were formed dwellings for the poor, on the slopes grew groves of juniper trees, and the hollows were covered with high grass and reeds. The Jews shunned this locality, so the new converts now began to settle in it.
The people were prevented from following it beyond the city limits. The road now led somewhat into a valley. On the right stood a large building, I think the remains of Solomon's works, and to the left lay the Pool of Bethsaida. After passing these, they kept on in a westerly direction down a steep street called Millo and then, turning a little to the south, they ascended a flight of high steps to the Mount of Sion upon which was the house of Annas.
Between the house of the Last Supper and the Pool of Bethsaida there were several sheds and public lodging houses for the accommodation of guests come up for the feast. They were at this time very numerous, and they too received the grace of the Holy Ghost.
== Layout ==
The Pool of Bethsaida was oval in form and surrounded by five terraces, like an amphitheater. Five flights of steps led down to the pool from these terraces to the little trough like skiffs in which the sick who were seeking a cure were laid when waiting to be sprinkled by the bubbling waters. There was also in the pool a copper pump, which arose to nearly the height of a man above the surface of the water and was about as large around as a churn. A little wooden bridge with a railing led to it. I saw by the bridge a tube and piston, which were connected with the pump. When the piston was forced down, a valve was opened and a stream of water squirted out of the pump. By changes made in the opening, the stream could be increased or diminished and made to flow in different directions. The top of the pump could be closed also, and from side jets the streams could be made to spurt all around, like water from a watering pot. I often saw the sick in the skiffs rowing up to the pump to receive the streams over them. The entrance to the Pool was usually closed. It was opened for the sick only. This pump was out of use, and on the feast of Pentecost was not yet repaired, but a few days later I saw it restored. The terrace walls contained little vaulted halls in which were stone benches hollowed out in the form of a trough. They were for the accommodation of the sick. They could from all sides look down upon the pool, to see whether the waters were being stirred or not. The lowest terrace, the one nearest the pool, was provided with little parapets, or bars. The bottom of the pool was covered with shining white sand, through which three springs bubbled up and sometimes jetted above the surface of the water. The blood of the animals offered in sacrifice flowed through pipes under the altar in the Temple down into the Pool. With its surroundings and the old buildings in its vicinity, the pool covered a very large area. Before reaching it, one had to pass a wall through which there were only three openings. To the east of the pool, the valley made a steep descent, but westward, back of the pool, it was less deep and was spanned by a little bridge. The north side too was steep and overgrown, and on the northeast was a road conducting to the Temple. But it was now gone to ruin and altogether impracticable. Little footpaths, however, led into the city, so that one did not have to go by the public gates. Jesus had often made use of these paths. . . .
Peter, John, Andrew, and James the Less took turns in preaching at three different places around the pool and on the third terrace, upon which was Peter's chair of instruction.
Two laid their hands upon the neophytes who, holding the railing of the little bridge that led to the pump, bowed their head to the stream issuing from it. . . . At the edge of the pool burned a light on a pole, just such a one as those used by the guards at the Holy Sepulcher.
== Uses: ==
In the pit, which was afterward the Pool of Bethsaida, the sacred fire [from the Ark] had been preserved.
The whole pool had hitherto been out of use, for it as well as its surroundings had been allowed to fall to decay. Like many old sanctuaries of our own day, it was quite neglected. Only some poor people with lively faith still held it in veneration and visited it. After the healing of the paralytic by Jesus, the pool was again more frequented, though all the more hateful to the Pharisees. The outer walls were in some places quite in ruins, and many parts of the terraces were in a dilapidated condition. But now all was repaired. The fallen walls were partly replaced by movable screens, and from the pool to the synagogue was raised a covered tent-way.
There was, at the Pool of Bethsaida, an old synagogue formerly used only by strangers come for the feast. It stood at some elevation above the pool.
I heard them complaining that once they were able to obtain help at the Pool of Bethsaida, but now poor people could no longer look there for assistance—they had to languish unaided. For a long time past, they had heard of no cure at the pool.
Now, Thou hast Thy baptism of the Pool of Bethsaida!"
This last outrage showed forth, though without their intending it, the likeness between Jesus and the Paschal lamb, for on this day the lambs slaughtered for sacrifice were first washed in the pond near the sheep gate and then in the Pool of Bethsaida to the south of the Temple. They were then solemnly sprinkled with water before being slaughtered in the Temple for the Passover.
== Post-Resurrection: ==
The Jews did not molest them; only the road to the Temple mount and to the quarter of the city belonging to it was entirely walled up on the side of Mount Sion near the Pool of Bethsaida where the Christians were stopping. The Community was thereby completely separated, cut off from the Jews.
== PENTECOST ==
The five Apostles upon whom Peter had imposed hands separated, each taking one of the five entrances to the pool,
[At Pentecost] Baptism at the Pool of Bethsaida had been arranged by Jesus Himself for this day's feast, and the disciples had, in consequence, made all kinds of preparations at the pool, as well as in the old synagogue that they had appropriated for their own use. The walls of the synagogue were hung with tapestry, and from the building down to the pool a covered tent-way was erected.
The five Apostles upon whom Peter had imposed hands separated, each taking one of the five entrances to the pool, and addressed the people with great enthusiasm. Peter stepped upon the teacher's chair that had been prepared for him in the third circle of the Pool, counting from the outside one. This terrace was the broadest. The hearers filled all the terraces of the pool. When the Apostles spoke, the multitude hearkened in amazement, for everyone listened to what sounded to him his own language. It was owing to this astonishment of the people that Peter lifted up his voice, as is recorded in the Acts of the Apostles. (Acts 2:14-40).
As many presented themselves for Baptism, Peter, assisted by John and James the Less, solemnly blessed the water. The holy water, which they had brought in a leathern bottle from the house of the Last Supper, Peter sprinkled in fine streams far over the pool with an asperges. The preparations for Baptism and the Baptism itself occupied the whole day. The neophytes approached Peter's chair in bands and by turns, the other Apostles preaching and baptizing at the entrances. The Blessed Virgin and the holy women were busy in the synagogue near the pool, distributing the white garments to the neophytes. The sleeves of these garments were bound over the hands with black bands, which were taken off after Baptism and laid together in a pile. The neophytes leaned upon a railing. The water was scooped up in a basin and then with the hand poured three times over the head. It flowed again through a channel into the pool below. One basin held enough water for about ten couples. Every two baptized gave place to two neophytes upon whom they laid their hands as sponsors. Those baptized here today were they that had received John's baptism only. The holy women too were baptized. The people added to the Community today amounted to three thousand. That evening the Apostles and disciples returned to the house of the Last Supper, where they took a repast and distributed blessed bread. Then came the evening prayer.
== Church built ==
[See nearby "Church" pin.]
Sunt in hierusalem piscinae magnae duae ad latus templi, id est una ad dexteram, alia ad sinistram, quas salomon fecit, interius uero ciuitati sunt piscinae gemellares quinque porticus habentes, quae appellantur behtsaida.
Ibi aegri multorum annorum sanabantur.
Aquam autem habent hae piscinae in modum coccini turbatam.
Item exeuntibus hierusalem, ut ascendas sion, in parte sinistra et deorsum in ualle iuxta murum est piscina, quae dicitur siloa; habet quadriporticum; et alia piscina grandis foras.
Haec fons sex diebus atque noctibus currit, septima uero die est sabbatum: in totum nec nocte nec die currit.
There are in Jerusalem two large pools (piscinae) at the side of the temple (ad latus templi), that is, one upon the right hand, and one upon the left, which were made by Solomon ; and further in the city are twin pools (piscinae gemellares), with five porticoes, which are called Bethsaida.
There persons who have been sick for many years are cured;
the pools contain water which is red when it is disturbed.
Also as you come out of Jerusalem to go up Mount Sion,* on the left hand, below in the valley, beside the wall, is a pool which is called Siloe and has four porticoes; and there is another large pool outside it. This spring runs for six days and nights, but on the seventh day, which is the Sabbath, it does not run at all, either by day or by night.

Path to the pool
From the house of the Last Supper, which stood on the eastern height of Mount Sion [perhaps should be "on the eastern SIDE of the height of Mount Sion"], the way led to the Pool of Bethsaida first to the east around the height of Sion, then wound in a half-circle to the north, then turned to the west, and lastly eastward again down into a curve. The whole of this quarter of Sion as far as the pool and across down into the Valley of Josaphat, presented an appearance of des­olation.

2nd Church
Her back was turned toward the procession, and her hands came in contact with the obliquely projecting stone upon which she sank. It was a green veined stone. Where Mary's knees touched it, shallow hollow places were left, and where her hands rested, the impression remained. They were not very distinct impressions, but such as might be made by a stroke upon a surface like dough, for the stone was very hard. I saw that, under Bishop James the Less, it was removed into the first Catholic church, the church near the Pool of Bethsaida. As I have before said, I have more than once seen similar impressions in stone made by the touch of holy persons on great and remarkable occasions.
There was, at the Pool of Bethsaida, an old synagogue [same site?] formerly used only by strangers come for the feast. It stood at some elevation above the pool. The Apostles now appropriated it to their own use. In it the newcomers assembled to be instructed by some of the Apostles. But all these strangers were not at once admitted to the Community, much less to the house of the Last Supper. I saw neither the Apostles nor the disciples, nor these newly arrived again frequenting the Temple. True, the Apostles, having received the Holy Ghost, went there after Pentecost, but it was only that they might preach to the assembled multitude. Their Temple was the house of the Last Supper that sheltered the Blessed Sacrament. The Mother of all was the Blessed Virgin. The Apostles consulted with her, and she was for them like an Apostle herself.
But now all was repaired. The fallen walls were partly replaced by movable screens, and from the pool to the synagogue was raised a covered tent-way.
The old synagogue, which was now erected into a church, was less hemmed in by buildings than the house of the Last Supper, whose court on one side adjoined a row of houses. I saw the Apostles and disciples, after the Feast of Pentecost, working continually at the interior arrangements of the Church. . . .
I saw the Apostles and disciples going in procession with the Blessed Sacrament from the house of the Last Supper to the new church. . . . The discourse over, the procession wound down to the new church near the Pool, Peter bearing in his hands the chalice containing the Blessed Sacrament. The chalice was covered with a white linen, something like a bag, which was suspended from his neck. . . . A part of the way was hung with screens of matting, and in the vicinity of the church, the road was even covered in with awnings. The Blessed Sacrament was placed in the new tabernacle on the altar. The tray full of blessed bread had also been brought.
=== Layout ===
The church was a large, long, quadrangular edifice with real windows high up in the walls. By means of steps in the wall, one could mount up on the outside to the flat roof, which was surrounded by a gallery. On it were three little cupolas that could be opened like draught holes. The inside, on the two lengths and one of the ends, was furnished with stone benches for the congregation, and the building was in all respects turned into a church. At one end was the altar, at such a distance from the wall that sufficient space was left behind for a sacristy, which was formed by wickerwork screens that reached from the altar to the side walls. These screens were covered in front with fine white stuff, on the other side with coarser. The altar was portable. It consisted of a long, four-cornered piece of wood covered, and resting on three steps. On either side, however, there was only a single step, which could be opened to allow carpets to be laid in, and the back of the altar likewise opened to receive the vestments. On it was a bell-shaped tabernacle with a fine white cover closed in front by two little metallic shields. There was a knob on top, by which it could be lifted. On either side of the tabernacle were branched lamps with burning wicks. The whole altar was enclosed by a white curtain with colored stripes, which was supported by a canopy. It hung down only a little below the top of the altar. The canopy itself formed a niche and depended by five straps from the hand of a figure embroidered by the holy women. It represented an old man in the robes of a High Priest, a triangular halo around the head. It stood in a bowed posture, as if looking down through an opening in the cover, one hand outstretched as if giving a blessing, the other grasping the five straps of the canopy. The curtain was in one piece at the back, but in front it could be drawn to either side or closed with metal clasps.
From the raised altar down to the pulpit was a space set aside apart for the choir ceremonies of the Apostles and disciples. [See Cenacle pin for more on choir ceremonies.] . . . Below the pulpit the congregation was cut off from the choir by a grating, through many places of which the Blessed Sacrament could be reached to them. It was almost like the grating seen in cloisters. On either side of the pulpit there were small doors by which the Apostles and disciples could enter the choir. The congregation was arranged in a certain order, the women separate from the men.
The floor of the church, like that of the house of the Last Supper in these latter days, was covered with colored carpets. The Faithful entered barefoot.
The other women had retired into their cells adjoining the church of Bethsaida. There they dwelt two together, occupying their time in washing and preparing the baptismal garments for the neophytes, and with the arrangement of such things for distribution.
All the baptized since Pentecost were instructed in the Bethsaida church upon the Most Blessed Sacrament and prepared for Its reception by six of the Apostles robed in long white garments. They received It at the Holy Mass celebrated by Peter in the Bethsaida church, assisted by two of the Apostles. . . . When, during Holy Mass, Peter uttered the words of consecration over the bread and wine, I saw the bread become luminous, while above the altar, as if issuing from a cloud, appeared a resplendent hand. It accompanied the movements of Peter's hand as he blessed the bread and wine, and did not disappear till all dispersed after receiving Communion.
The communicants were so numerous that the church could not contain them, and many had to stand outside. The first to receive Holy Communion left the church in order to allow others to enter. The communicants did not kneel, but while receiving stood reverently bowed.
=== Site of Solomon's Works ===

​SE Corner of Nea Church
== Here located at the giant "Nea Church's" SE corner: The Archaeological Survey of Israel #102:417 .==
Remains of Herodian and Byzantine structures, water installations and conduits on slope, descending to Nahal Qidron from W (Malkizedeq St.). A probe (G. Edelstein, 1977) exposed remains of a multi-storied four-room structure of the Byzantine period. The floors of two of the rooms were paved in ornamented mosaics and the walls covered with frescoes. Below the structure — plastered reservoirs. Nearby is a stone wall — part of a fortiﬁcation wall or remains of a large structure. Finds include fragments of Herodian pottery vessels.
Remains of Byzantine structures, including the SE corner of the Nea Church, and remains of structures of the Early Arab or Crusader periods.
Rock-hewn miqva’0t of the Second Temple period.
The aqueduct that had cost the lives of so many was probably a quarter of an hour in length [only 1/8th of a mile long, plodding at a crowded city pace - See Sheep Gate pin]. It was intended to conduct the water flowing from the Pool of Bethsaida up to the mount on which the Temple stood, thus to wash down from the court to the lower ravine the blood of the slaughtered animals. Higher up on the mountain was the Pool of Bethsaida, which discharged the waters received from its source, the Gehon. [Should be "The Pool of Bethsaida, discharged the waters received from its source, the Gehon, WHICH WAS HIGHER UP ON THE MOUNTAIN."] Three vaulted aqueducts ran far in under the Temple mount [i.e. thru the Triple Gate?], and long arcades extended northward across the valley and up to the mount. [Should be "across the valley AND NORTHWARD up to the mount."] Nearby stood a high tower in which, by means of wheelwork machinery, water was raised in great leathern vessels from the reservoir far below [i.e, the basement below Solomon's stables' - See also this map.]. . . . At Herod's instigation, they designedly carried on the building in such a way that the whole structure would necessarily fall at once. By this catastrophe, they intended to embitter the Jews still more against Pilate. The foundation was broad, but hollow, and the structure arose tapering, but heavy.
Between the house of the Last Supper and the Pool of Bethsaida there were several sheds and public lodging houses for the accommodation of guests come up for the feast. They were at this time very numerous, and they too received the grace of the Holy Ghost.
== Layout ==
The Pool of Bethsaida was oval in form and surrounded by five terraces, like an amphitheater. Five flights of steps led down to the pool from these terraces to the little trough like skiffs in which the sick who were seeking a cure were laid when waiting to be sprinkled by the bubbling waters. There was also in the pool a copper pump, which arose to nearly the height of a man above the surface of the water and was about as large around as a churn. A little wooden bridge with a railing led to it. I saw by the bridge a tube and piston, which were connected with the pump. When the piston was forced down, a valve was opened and a stream of water squirted out of the pump. By changes made in the opening, the stream could be increased or diminished and made to flow in different directions. The top of the pump could be closed also, and from side jets the streams could be made to spurt all around, like water from a watering pot. I often saw the sick in the skiffs rowing up to the pump to receive the streams over them. The entrance to the Pool was usually closed. It was opened for the sick only. This pump was out of use, and on the feast of Pentecost was not yet repaired, but a few days later I saw it restored. The terrace walls contained little vaulted halls in which were stone benches hollowed out in the form of a trough. They were for the accommodation of the sick. They could from all sides look down upon the pool, to see whether the waters were being stirred or not. The lowest terrace, the one nearest the pool, was provided with little parapets, or bars. The bottom of the pool was covered with shining white sand, through which three springs bubbled up and sometimes jetted above the surface of the water. The blood of the animals offered in sacrifice flowed through pipes under the altar in the Temple down into the Pool. With its surroundings and the old buildings in its vicinity, the pool covered a very large area. Before reaching it, one had to pass a wall through which there were only three openings. To the east of the pool, the valley made a steep descent, but westward, back of the pool, it was less deep and was spanned by a little bridge. The north side too was steep and overgrown, and on the northeast was a road conducting to the Temple. But it was now gone to ruin and altogether impracticable. Little footpaths, however, led into the city, so that one did not have to go by the public gates. Jesus had often made use of these paths. . . .
Peter, John, Andrew, and James the Less took turns in preaching at three different places around the pool and on the third terrace, upon which was Peter's chair of instruction.
Two laid their hands upon the neophytes who, holding the railing of the little bridge that led to the pump, bowed their head to the stream issuing from it. . . . At the edge of the pool burned a light on a pole, just such a one as those used by the guards at the Holy Sepulcher.
== Uses: ==
In the pit, which was afterward the Pool of Bethsaida, the sacred fire [from the Ark] had been preserved.
The whole pool had hitherto been out of use, for it as well as its surroundings had been allowed to fall to decay. Like many old sanctuaries of our own day, it was quite neglected. Only some poor people with lively faith still held it in veneration and visited it. After the healing of the paralytic by Jesus, the pool was again more frequented, though all the more hateful to the Pharisees. The outer walls were in some places quite in ruins, and many parts of the terraces were in a dilapidated condition. But now all was repaired. The fallen walls were partly replaced by movable screens, and from the pool to the synagogue was raised a covered tent-way.
There was, at the Pool of Bethsaida, an old synagogue formerly used only by strangers come for the feast. It stood at some elevation above the pool.
I heard them complaining that once they were able to obtain help at the Pool of Bethsaida, but now poor people could no longer look there for assistance—they had to languish unaided. For a long time past, they had heard of no cure at the pool.
== Post-Resurrection: ==
The Jews did not molest them; only the road to the Temple mount and to the quarter of the city belonging to it was entirely walled up on the side of Mount Sion near the Pool of Bethsaida where the Christians were stopping. The Community was thereby completely separated, cut off from the Jews.
== PENTECOST ==
The five Apostles upon whom Peter had imposed hands separated, each taking one of the five entrances to the pool,
[At Pentecost] Baptism at the Pool of Bethsaida had been arranged by Jesus Himself for this day's feast, and the disciples had, in consequence, made all kinds of preparations at the pool, as well as in the old synagogue that they had appropriated for their own use. The walls of the synagogue were hung with tapestry, and from the building down to the pool a covered tent-way was erected.
The five Apostles upon whom Peter had imposed hands separated, each taking one of the five entrances to the pool, and addressed the people with great enthusiasm. Peter stepped upon the teacher's chair that had been prepared for him in the third circle of the Pool, counting from the outside one. This terrace was the broadest. The hearers filled all the terraces of the pool. When the Apostles spoke, the multitude hearkened in amazement, for everyone listened to what sounded to him his own language. It was owing to this astonishment of the people that Peter lifted up his voice, as is recorded in the Acts of the Apostles. (Acts 2:14-40).
As many presented themselves for Baptism, Peter, assisted by John and James the Less, solemnly blessed the water. The holy water, which they had brought in a leathern bottle from the house of the Last Supper, Peter sprinkled in fine streams far over the pool with an asperges. The preparations for Baptism and the Baptism itself occupied the whole day. The neophytes approached Peter's chair in bands and by turns, the other Apostles preaching and baptizing at the entrances. The Blessed Virgin and the holy women were busy in the synagogue near the pool, distributing the white garments to the neophytes. The sleeves of these garments were bound over the hands with black bands, which were taken off after Baptism and laid together in a pile. The neophytes leaned upon a railing. The water was scooped up in a basin and then with the hand poured three times over the head. It flowed again through a channel into the pool below. One basin held enough water for about ten couples. Every two baptized gave place to two neophytes upon whom they laid their hands as sponsors. Those baptized here today were they that had received John's baptism only. The holy women too were baptized. The people added to the Community today amounted to three thousand. That evening the Apostles and disciples returned to the house of the Last Supper, where they took a repast and distributed blessed bread. Then came the evening prayer.
== Church built ==
[See nearby "Church" pin.]

Nea church outline ??

Solomon's crypt
[See map of this area, known as "Solomon's Stables"]
Ibi est anglus [590] turris excelsissimae, ubi dominus ascendit et dixit ei is, qui temptabat eum, et ait ei dominus: non temptabis dominum deum tuum, sed illi soli seruies.
Ibi est et lapis angularis mangus, de quo dictum est: lapidem, quem reprobauerunt aedificantes, hic factus est ad caput anguli.
Et sub pinna turris ipsius sunt cubicula plurima, ubi salomon palatium habebat. Ibi etiam constat cubiculus, in quo sedit et sapientiam descripsit; ipse uero cubiculus uno lapide est tectus.
Sunt ibi et excepturia magna aquae subterraneae et piscinae magno opere aedificatae.
There is also here a crypt, in which Solomon used to torture devils. Here is also the corner of an exceeding high tower, where our Lord ascended and the tempter said to Him, ' If thou be the Son of God, cast thyself down from hence.' And the Lord answered, ' Thou shalt not tempt the Lord thy God, but him only shalt thou serve.'
There is a great corner-stone,* of which it was said, ' The stone which the builders rejected is become the head of the corner.'
Under the pinnacle (pinna) of the tower are many rooms, and here was Solomon's palace. There also is the chamber in which he sate and wrote the (Book of) Wisdom ; this chamber is covered with a single stone.
There are also large subterranean reservoirs for water and pools constructed with great labour.

TEMPLE
Et [591] in aede ipsa, ubi templum fuit, quem salomon aedificauit, in marmore ante aram sanguinem zachariae ibi dicas hodie fusum; etiam parent uestigia clauorum militum, qui eum occiderunt, per totam aream, ut putes in cera fixum esse.
Sunt ibi et statuae duae hadriani; est et non longe de statuas lapis pertusus, ad quem ueniunt iudaei singulis annis et unguent eum et lamentant se cum gemitu et uestimenta sua scindunt et sic recedunt.
Est ibi et domus ezechiae regis iudae.
And in the building (in sede) itself,* where stood the temple which Solomon built, they say that the blood of Zacharias* which was shed upon the stone pavement before the altar remains to this day. There are also to be seen the marks of the nails in the shoes of the soldiers who slew him, throughout the whole enclosure, so plain that you would think they were impressed upon wax.
There are two statues of Hadrian, and not far from the statues there is a perforated stone, to which the Jews come every year and anoint it, bewail themselves with groans, rend their garments, and so depart.
There also is the house of Hezekiah King of Judah.
On one side of the mountain upon which the Temple was situated, the declivity was more gentle. Here there were several streets upon terraces and on top of the thick walls, where some of the priests and servants of the Temple dwelt, as did some laboring people who performed the lowest services, such as purifying the ditches wherein was thrown the offal of the cattle slaughtered for the Temple. On the other side, the mountain was very steep, and the ditch quite black. Around the summit of the mountain was a green ledge whereon the priests had all kinds of little gardens. Even in Christ's time, there was upon certain parts of the Temple work constantly going on.
There were quantities of ore in the mountain upon which stood the Temple, and much was dug out and used in the building. Inside the meadow were numbers of smelting vaults and furnaces. I never felt at home in the Temple, for I never could find in it a place well-suited for prayer. It was all so immensely solid, so massive, so high, the numerous courts were so narrow, dark, and obstructed by so many elevated platforms and seats, that, when the people were in it, it presented a somewhat frightful spectacle, and even looked confined with its high, massive walls and lofty pillars. The constant slaughtering going on and the quantities of blood flowing in consequence, I found most repulsive, though words cannot express the wonderful order and cleanliness that reigned in everything connected with it. . . .
Joachim went early with his offering of cattle to the Temple, in front of which the animals for the sacrifice were selected. Those not chosen were at once led back to the cattle market. Joachim had to lay his hand upon the head of each animal before it was slaughtered and he afterward received some of the flesh and blood of each. There were in this place many pillars, tables, and vessels, where the sacrifices were cut up, divided, and arranged. The scum of the blood was put aside; the fat, the spleen, and the liver separated, and all parts were salted. The entrails of the lambs were cleaned, filled with something, and again restored to the animal so that it looked like a whole lamb. The feet were bound crosswise. A great portion of the meat was taken to a court in which were some of the Temple virgins. They seemed to have something to do connected with it; perhaps they had to prepare it either for themselves or for the priests. All was carried on with indescribable order. The priests and Levites came and went, two and two; and during the difficult and multifarious work, all progressed as if by line and level. The pieces prepared for sacrifice layover till the next day
== Mary's Immaculate Conception ==
[See nearby "Golden Gate" pin]
== Mary's Dedication ==
And now Joachim went with the priests to offer sacrifice. He took fire from a certain place and stood between two priests at the altar. The approach to the altar from three sides was free, but not so on the fourth. At the four corners of the altar, stood small copper pillars and a pipe of the same metal, shaped like a large inverted funnel, which ended in a spiral tube. By this arrangement the smoke from the burning sacrifice rose and escaped over the head of the priest. On three sides of the altar a shelf could be drawn out to receive what was to be laid on the middle of it, since to reach that far would be impossible. . . .
After the sacrifice, a portable altar was set up under the arched gateway, and before it were placed a couple of steps. Zachary and Joachim, with some priests and two Levites, entered from the court of the altar of burnt offerings, carrying rolls and writing materials, while Anne led Mary to the steps before the altar. Mary knelt upon the steps, while Joachim and Anne, laying their hands on her head, uttered some words bearing reference to the offering of their child, which words were written down by the two Levites. Then one of the priests cut a lock of hair from the child's head, and cast it upon a pan of live coals, after which he threw around her a brown veil. During this ceremony, the girls sang Psalm 44 [current numbering Psalm 45], Eructauit cor meum; the priests, Psalm 49 [current numbering Psalm 50], Deus deorum Dominus; and the boys played on their musical instruments. . . .
And now the priests led the Holy Virgin up a long flight of steps in the wall that separated the sanctuary from the rest of the Temple. They stood her in something like a niche, from which she could see into the Temple where were ranged numbers of men who seemed to be consecrated to its service. Two priests stood at Mary's side, and several others on the steps praying and reading aloud from rolls. Behind Mary and on the other side of the wall, a priest was standing at the altar of incense, only half of his person visible from the point at which Mary and her attendants were placed. Through an opening contrived for the purpose, one could cast incense upon the altar without entering the court. The priest now at the incense altar was a holy old man. While he offered sacrifice and the cloud of incense arose around Mary, I saw a vision, which grew in magnitude until at last it filled the whole Temple and obscured it. . . .
In the evening, Noemi took Mary to her cell, from which she could see down into the Temple. . . .
Far back in the Temple were numerous chambers built in the wall and connected with the dwellings of the women. Mary's cell was one of the most distant, one nearest the Holy of Holies. From the passage that led to it, one raised a curtain and stepped into an apartment, a sort of antechamber separated from the cell by a light, semicircular, movable screen. Here in the corners right and left, were shelves for clothing and other things. Opposite the door in the screen that led into the cell was an opening hung with gauze and tapestry, and looking down into the Temple. It was rather high in the wall; one had to mount upon steps to reach it. On the left of the cell, lay a cover rolled into a bundle, which Mary unrolled at night for a couch. A branched lamp stood in a niche of the wall. I saw the holy child standing on a stool near it and praying out of a roll with red knobs on the rod. It was indeed a touching sight. The child wore a little coarsely woven, striped dress, blue and white, with yellow flowers. A small round table like a stool stood in the room, and on it I saw Anna setting a dish of fruit the size of beans, and a little jug. The child was skillful far beyond her years. She could already work on little white cloths for the service of the Temple. The wall of her cell was inlaid with colored, triangular stones. . . .
From their cells, they could see into the Temple, pray and meditate. . . .
== Jesus' Presentation ==
The Blessed Virgin and Child were received by an old woman and conducted along a covered walk up to the Temple. The old woman carried a light, for it was still dark. Here in this passage came Simeon full of expectation to meet Mary. He spoke a few joyous words with her, took the Child Jesus, pressed Him to his heart, and then hurried to another side of the Temple. Since the preceding evening, when he had received the announcement of the angel, he had been consumed by desire. He had taken his stand in the women's passage to the Temple, hardly able to await the coming of Mary and her Child.
Mary was now led by the woman to a porch in that part of the Temple in which the ceremony of presentation was to take place. Anna and another woman (Noemi, Mary's former directress) received her. Simeon came out to the porch and conducted Mary with the Child in her arms into the hall to the right of the women's porch. It was in this porch that the treasure box stood by which Jesus was sitting when the widow cast in her mite. . . .
When these ceremonies were ended, Simeon went to where Mary was standing, took the Child into his arms and, entranced with joy, spoke long and loud. When he ceased, Anna also filled with the Spirit, spoke a long time. I saw that the people around heard them indeed, but it caused no interruption to the other ceremonies. Such praying aloud appeared not to be unusual. But all were deeply impressed, and regarded Mary and the Child with great reverence. Mary shone like a rose. Her public offerings were indeed the poorest; but Joseph in private gave to Simeon and to Anna many little, yellow, triangular pieces to be employed for the use of the Temple, and chiefly for the maidens belonging to it who were too poor to meet their own expenses. . . .
I did not witness the purification ceremonies of the other mothers; but I had an interior conviction that all the children offered on that day would receive special grace, and that some of the martyred innocents were among them. When the Most Holy Child Jesus was laid upon the altar in the basket cradle, an indescribable light filled the Temple. I saw that God was in that light, and I saw the heavens open up as far as the Most Holy Trinity. . . .
I saw the festival of the Purification celebrated also in the spiritual church. It was filled with angelic choirs and in the center above them, I saw the Most Holy Trinity and in It something like a void. . . .
== Herod ==
I never saw that Herod built the Temple anew. Under him there were indeed many changes made in it; but at the time of Mary's entrance, eleven years before the Birth of Christ, the Temple itself had not been touched. The additions and changes had been made as heretofore on the outbuildings alone.
== Zachary ==
At last when his turn came, he went into the sanctuary outside the entrance to the Holy of Holies. The roof over the altar of incense was opened so that the sky could be seen. The priest offering sacrifice was not visible to those outside. A partition concealed him, but the smoke of the incense could be seen rising. I think Zachary told the other priests that he must be left alone, for I saw them leaving the sanctuary. Zachary went into the Holy of Holies where it was dark. It appeared to me that he took the Tables of the Law out of the Ark of the Covenant, and laid them upon the golden altar of incense.
== Finding in the Temple ==
[See nearby "Odeon" pin]
== Mary and Joseph ==
Mary and Joseph, as also other pious families, were in the habit of visiting through devotion three places during the year; viz., the Temple of Jerusalem, the pine tree near Bethlehem, and Mount Carmel
== Jesus' 1st Ministerial Pasch ==
The next day Jesus was present at divine service in the Temple with Lazarus, Saturnin, Obed, and other disciples. A ram was sacrificed. The appearance of Jesus in the Temple produced a peculiar excitement among the Jews. The strangest part of it was that each concealed the impression made upon him; . . . .
Jesus with Obed, who served in the Temple, and the other disciples of Jerusalem, went again to the Temple for the celebration of the Sabbath. They stood two by two among the young Israelites. Jesus wore a white, woven robe with a girdle, and a white mantle like those used by the Essenians, but there was something very distinguished about Him. His clothing looked remarkably fresh and elegant, probably because He wore it. He chanted and prayed from the parchment rolls in turn with the others. There were some prayer leaders present. The people were again struck at the sight of Jesus. . . . .
Jesus went to the Temple on the Sabbath and with Obed penetrated into the court containing the teacher's chair, from which later on He also taught. Priests and Levites were sitting on the circular seats around the chair, from which a discourse on the Paschal festival was being delivered. The entrance of Jesus threw the assembly into consternation, especially when He started objections and asked questions to which not one of them could answer. Among other things, He told them that the time was approaching when the symbolical Paschal lamb would give place to the reality, then would the Temple and its services come to an end. . . .
The Pharisees were highly displeased, though at the same time full of astonishment. They did not venture to contradict Him. Access to that part of the Temple was not permitted to all, but Jesus had entered in quality of Prophet. In His last year He even taught therein.
== Slaughter of the Galileans ==
The day after Jesus' departure from Jerusalem, Pilate had forbidden the Galilean zealots to leave the city under pain of death, although they were anxious to do so. Many of them had been arrested as hostages. Shortly after, Pilate set the latter at liberty and gave all of them permission to make their offerings at the Temple and leave the city. . . .
Judas the Gaulonite was standing near one of the alms boxes surrounded by his followers, the Galileans whom Pilate had imprisoned and afterward released. Some of them were mere dupes, others crafty tools of the Herodians. Many of them were from Gaulon, but a still greater number were from Thirza, its environs, and other places infested by Herodians. . . .
. . . I saw about ten men stealing upon them from all sides. As they approached, they drew forth from under their mantles three-edged swords about an ell in length, with which they stabbed the nearest of the adorers. Then arose a frightful cry. The defenseless people fled confusedly in all directions, pursued by those that I had seen kneeling and enveloped in their mantles. They were Romans in disguise, and they struck down and stabbed all whom they met. Many of them pressed forward to the alms boxes, and tore out the bags of money; still they did not take all, a good part remained therein. The tumult was so great that a considerable amount of money was thrown about the Temple. The Romans then hurried to the place of slaughter, and stabbed the Galileans there. I saw these Roman soldiers issuing from all corners of the edifice, even jumping in and out of the windows. . . .
The massacre lasted about an hour. The inhabitants, armed with weapons, now began to crowd to the Temple, whereupon the Roman soldiers hurriedly withdrew and shut themselves up in the fortress of Antonia. . . .
. . . the massacred were, for the most part, adherents of Judas the Gaulonite, who had declaimed so zealously against the imperial tax and the contribution for the aqueduct levied, contrary to the privileges of the Temple, upon the money offered in sacrifice. It was these people who had so boldly inveighed against Pilate's proposals, and who had also slain some Roman soldiers in the fray that had then taken place. Pilate, in attacking them unarmed, avenged the death of his soldiers, as well as wreaked his vengeance upon Herod for the latter's malicious overthrow of the tower. There were among the victims many from Tiberias, Gaulon, Upper Galilee, and Caesarea-Philippi.
== Accosting the Money-Changers ==
When Jesus, with all His disciples, went to the Temple, He found there, ranged around the court of the suppliants, dealers in green herbs, birds, and all kinds of eatables. In a kindly and friendly manner, He accosted them and bade them retire with their goods to the court of the Gentiles. . . .
When Jesus again went up to the Temple with His disciples, He admonished the dealers a second time to withdraw. . . . The devout Jews approved His action and praised Him in His absence. . . .
That afternoon the Paschal lambs were slaughtered in the Temple, . . . A crowd of vendors had again pressed into the court of the suppliants and even into that of the women. They were scarcely two steps from the worshippers. As they still came crowding in, Jesus bade the newcomers to keep back, and those that had already taken their position to withdraw. . . . He drew from the folds of His robe a cord of twisted reeds or slender willow branches and pushed up the ring that held the ends confined, whereupon one half of it opened out into numerous threads like a discipline. With this He rushed upon the vendors, overthrew their tables, and drove back those that resisted, while the disciples, pressing on right and left, shoved His opponents away. . . .
== Annas' Yom Kippur ==
I saw, too, the celebration of the Feast of Atonement in Jerusalem, the numerous purifications of the High Priest, his arduous preparations and mortification, the sacrifices, the sprinkling of blood, the burning of incense, also the scapegoat, and the casting of lots for the two goats. One was for sacrifice, the other was chased away into the desert with something containing fire tied to its tail. It ran wildly through the wilderness, and at last plunged down a precipice. This desert, which was once traversed by David, commenced above the Mount of Olives. The High Priest was today violently agitated and troubled; he would have been glad if another could have performed the duties of his office instead of himself. He was full of dread at the moment of entering the Holy of Holies, and he earnestly begged the people to pray for him. The people thought he must have committed some sin, and felt very anxious lest some calamity might befall him in the Holy of Holies. The truth was, his conscience smote him for the share he had had in the murder of Zachary, the father of John. This sin was chastised with interest in the person of his son-in-law, who passed sentence of death on Jesus. I do not think this High Priest was Caiaphas, but his father-in-law.
The Holy Mystery was no longer in the Ark of the Covenant. There were in it only some little linen napkins and the various compartments. This Ark of the Covenant was new and quite different in form from the first. The angels were different. They were seated and surrounded by a triple scarf; one foot was raised, the other hung at the side of the Ark, and the crown was still between them. There were all kinds of sacred things in the Ark, such as oil and incense. I remember that the High Priest burned incense and sprinkled blood, that he took one of the little linen cloths from the Ark, that he mixed some blood (which he either drew from his finger or had on his finger) with water, and then presented it to a row of priests to drink. It was a kind of figure of Holy Communion. I saw also that the High Priest, chastised by God, was become very miserable and was struck with leprosy. There was great consternation in the Temple.
== High Priest's Hat ==
On his head was a cap, the top of which resembled a low episcopal miter. The pieces front and back were bent so as to meet on top, thus leaving openings at the side, from which hung ribands. From either side of the head lappets fell upon the shoulders.
== Earthquake ==
. . . a hollow rumbling was heard, and the crash of toppling walls, accompanied by the hissing noise made by the rending of the veil, produced for the moment in the vast assemblage speechless terror broken only by an occasional cry of woe. But the crowd was so well-ordered, . . . that the fright did not lead to general confusion and dispersion. The Temple was so large, there were so many different halls and apartments, that the sacrifices went on quietly in some, while fright and horror were pervading others, and in others still the priests managed to keep order. It was not till the dead made their appearance in different parts of the Temple that the ceremonies were entirely interrupted and the sacrifices discontinued, as if the Temple had become polluted. Still even this did not come so suddenly upon the multitude as to cause them in their flight to rush precipitously down the numerous steps of the Temple. They dispersed by degrees, hurrying down one group at a time, while in some quarters of the building the priests were able to bring back the frightened worshippers and keep them together.
This curtain was red, blue, white, and yellow. Many celestial spheres were described upon it, also figures like the brazen serpent. The people could now see into the Holy of Holies. In the northern wall near it was the little cell in which Simeon used to pray. A great stone was hurled upon it, and the roof fell in. In some of the halls the floor sank here and there, beams were displaced, and pillars gave way.
In the Holy of Holies, between the porch and the altar, an apparition of the murdered High Priest Zacharias was seen. He uttered threatening words, spoke of the death of the other Zacharias, also that of John, denominating the High Priests the murderers of the Prophets. He came from the opening made by the falling stone near Simeon's place of prayer, and addressed the priests in the Holy of Holies. Simon Justus was a pious High Priest, an ancestor of the aged priest Simeon who had prophesied on the occasion of Jesus' Presentation in the Temple. His two prematurely deceased sons now appeared as tall phantoms near the principal chair of instruction, and in menacing terms spoke of the murder of the Prophets, of the sacrifice of the Old Law, which was now at an end, and admonished all present to embrace the doctrine of the Crucified.
Jeremias appeared at the altar and uttered words of denunciation. The sacrifice of the Old Law was ended, he said, and a new one had begun. These speeches and apparitions in places to which Caiaphas or the priests alone had access, were hushed up and denied. It was forbidden to speak of them under penalty of excommunication. And now there arose a great clamor, the doors of the sanctuary sprang open, a voice cried out: "Let us go hence!" and I saw the angels departing from the Temple. The altar of incense was elevated to some height and a vessel of incense tilted over. The shelf that held the rolls of Scripture fell in, and the rolls were scattered around. The confusion increased to such a degree that the time of day was forgotten. Nicodemus, Joseph of Arimathea, and many others left the Temple and went away. Corpses were lying here and there, others were wandering through the halls and uttering warning words to the people. At the sound of the voice of the angels fleeing from the Temple, the dead returned to their graves. The teacher's chair in the outer porch fell to pieces. . . .
The tomb of Zacharias under the Temple wall was sunken and destroyed, and in consequence, some stones fell out of the wall. Zacharias left it, but did not again return to it. I know not where he again laid off his body. Simon Justus' sons, who had arisen from their graves, laid theirs down again in the vault under the Temple mount, when Jesus' body was being prepared for burial. . . . There were besides, around and under the Temple, many secret graves long since forgotten. . . .
The sacrifice was interrupted and everything thrown into confusion. Only a very few of the people ate the Paschal lamb that evening.
Yesterday's destruction was evidenced in many different ways, for no attempt at repair had yet been made. Where the vestibule joined the sanctuary, the wall had so given way that a person could easily creep through the fissure, and the whole threatened to fall. The beam above the rent curtain before the sanctuary had sunk; the pillars that supported it had declined from each other at the top; and the curtain, torn in two, hung down at the sides. So great an opening was made in the wall of the vestibule by the huge stone that had been precipitated from the north side of the Temple near Simeon's oratory upon the spot on which Zacharias appeared, that the Blessed Virgin could pass through without difficulty. This brought her to the great teacher's chair, from which the Boy Jesus had taught, and from this spot she could see through the torn curtain into the Holy of Holies, something that would not have been possible before. Here and there, likewise, walls were cracked, portions of the floor sunk in, beams displaced, and pillars leaning out of their proper direction.
== Holy Saturday ==
It was customary among many of the Jews to visit the Temple at daybreak the morning after the eating of the Paschal lamb. It was in consequence opened about midnight, because the sacrifices on that morning began very early. But today, on account of the disturbance of the feast and the defilement of the Temple, everything had been neglected, and it seemed to me as if the Blessed Virgin, with her friends, wanted to take leave of it. . . .The Temple was, according to the custom of this day, open, the lamps lighted, and even the vestibule of the priests (a privilege granted to this day) was thrown open to the people. But the sacred edifice, with the exception of a few guards and servants, was quite deserted; marks of yesterday's disorder and confusion lay everywhere around. It had been defiled by the presence of the dead, and at the sight of it, the thought arose in my mind: "How will it ever be restored?"
== Post-Resurrection ==
The newly converted and the baptized became so numerous after Pentecost that the Apostles had to negotiate with the Jewish magistrates for procuring suitable dwelling-places for the newcomers. They sent Nicodemus, Joseph of Arimathea, Nathanael, and others well known among the Jews, to the magistrates who were assembled, about twenty in number, in a hall over the gate of the women's porch. Three places outside the city and distant from the usual routes were assigned the converts: one to the west of Bethania, between it and Bethphage, where some huts and sheds were already put up; and two others south of Bethania, distant also from the highroads. In exchange for these, the disciples were to vacate the inn on the road outside Bethania, nor should they live permanently or put up at the inn beyond Jerusalem and on the road to Bethlehem, where Mary had stopped before her Purification in the Temple.
== Post-Pentecost ==
On the eighth day after Pentecost, I saw the Apostles busily engaged the whole night in the house of the Last Supper, praying, etc. At daybreak they went with many of the disciples into the Temple, to which the Blessed Virgin and the holy women had preceded them. There appeared to be a feast going on, for in front of the entrance a triumphal arch had been erected upon which stood a figure holding a conqueror's sword. Beneath this arch Peter addressed a great crowd of people in powerful language. He told them openly that no punishment, neither scourging nor crucifixion, should deter them from publicly proclaiming Jesus Christ. He then entered the Temple and preached from the teacher's chair that Jesus had so often occupied. Once I heard all the Apostles and disciples interrupting Peter's discourse with a loud "Yes," as if in confirmation of his words. Afterward, when they were engaged in prayer, I saw a cloud of light hovering over the Temple, and such rays streaming down upon them that the tiny flames of the lamps looked quite dim and red compared with them.

Pool of Siloam

Pool of Siloam ?
Sunt in hierusalem piscinae magnae duae ad latus templi, id est una ad dexteram, alia ad sinistram, quas salomon fecit, interius uero ciuitati sunt piscinae gemellares quinque porticus habentes, quae appellantur behtsaida.
Ibi aegri multorum annorum sanabantur.
Aquam autem habent hae piscinae in modum coccini turbatam.
Item exeuntibus hierusalem, ut ascendas sion, in parte sinistra et deorsum in ualle iuxta murum est piscina, quae dicitur siloa; habet quadriporticum; et alia piscina grandis foras.
Haec fons sex diebus atque noctibus currit, septima uero die est sabbatum: in totum nec nocte nec die currit.
There are in Jerusalem two large pools (piscinae) at the side of the temple (ad latus templi), that is, one upon the right hand, and one upon the left, which were made by Solomon ; and further in the city are twin pools (piscinae gemellares), with five porticoes, which are called Bethsaida.
There persons who have been sick for many years are cured;
the pools contain water which is red when it is disturbed.
Also as you come out of Jerusalem to go up Mount Sion,* on the left hand, below in the valley, beside the wall, is a pool which is called Siloe and has four porticoes; and there is another large pool outside it. This spring runs for six days and nights, but on the seventh day, which is the Sabbath, it does not run at all, either by day or by night.

Mt. Zion
[See also "TEMPLE" pin.]
== Refers to the Coenaculum's hill ==
John and the holy women returned at once to the city, to the quarter on Mount Sion, that the Blessed Virgin might take a little rest. They wanted also to get some things still necessary for the burial. The Blessed Virgin had a little dwelling among the buildings belonging to the Coenaculum. They did not go by the nearest gate, for that was closed and guarded on the other side by the soldiers that the Pharisees had called for when they feared an uprising of the populace. They went by one more to the south, the one that led to Bethlehem.
See also early accounts of Eucherius & Theodosius referring to the Basilica of the Holy Sepulchre as north of Zion.
The Pool of Bethsaida lay in a ravine of the valley that separated Mount Sion from the Temple and the rest of that quarter of the city, and which declined eastward into the Valley of Josaphat. . . .
From the house of the Last Supper, which stood on the eastern height of Mount Sion, the way led to the Pool of Bethsaida first to the east around the height of Sion, then wound in a half-circle to the north, then turned to the west, and lastly eastward again down into a curve.
The forum, as I have said, stood higher than the surrounding streets, through which ran gutters down to the sheep pool. On Mount Sion, opposite the ancient citadel of David, stood a similar forum; to the southeast and in its vicinity lay the Coenaculum; and to the north were the judgment halls of Annas and Caiaphas. The citadel of David was now a deserted, dilapidated fortress full of empty courts, stables, and chambers, which were hired as resting places to caravans and travelers with their beasts of burden. This building had already long lain deserted. Even at the birth of Christ, I saw it in its present condition. The retinue of the Three Holy Kings with its numerous beasts of burden put up at it.
If there were no walls to obstruct the course, a straight road from the sheep gate toward the west would strike almost between the northwest end of Mount Sion and through the center of Golgotha. [Perhaps should be: "between the north AND west ends of Mount Sion, and through the center of Golgotha" ] From this gate to Golgotha in a straight line the distance was perhaps three-quarters of an hour, but from Pilate's house to Golgotha, it was in a straight line about five-eighths of an hour. The fortress Antonia rose from a projecting rock on the northwest of the Temple mount. When one turned to the left from Pilate's palace and passed westward through the arch, the fortress lay on his left. On one of its walls was an elevated platform that overlooked the forum, and from it Pilate was accustomed to address the populace, to publish new laws, for instance. When Jesus was carrying His cross inside the city, He often had Mount Calvary on His right. (Jesus' journey must have been made partly in a southwesterly direction). It led through the gate of an inner wall which ran off toward Sion, which quarter of the city stood very high.
As early as the time of Stephen's ministry as deacon, Ophel and the eastern quarter of Sion could no longer contain the multitude of believers, so that they had to extend their huts and tents beyond the city, across the Vale of Cedron to Bethania.

Caiaphas' House ?
[Some say that the House off Caiaphas is the Church of St. Peter in Gallicantu, while others say that it is the Armenian Orthodox Church & Monastery of St. Saviour, just north of the Church of the Dormition. However, it must be located around here, and at neither of the other 2, because Emmerich insists that this house of Caiaphas was visible from Calvary, while that location certainly isn't. Also she says that it's NORTH of the Forum and/or Coenaculum, not southeast, as the Church of St. Peter in Gallicantu is]
=== Location ===
Placed in this region here, in order to be . . .
in view of Calvary,
"below" the Fortress of Zion,
300 paces (300 yds.) from Annas' house; and
passed by Jesus on the way to Annas' house (Thus ruling out the site of the Armenian St. Saviour Monastery.)
Diagonal from Annas' House
North of the Forum and/or Coenaculum
In eadem ascenditur sion et paret ubi fuit domus caifae sacerdotis, et columna adhuc ibi est, in qua christum flagellis ceciderunt.
On this side one goes up Sion and sees where the house of Caiaphas the priest was, and there still stands a column against which Christ was beaten with rods.
== Synonymous with Caiaphas' Judgment Hall ==
The forum, as I have said, stood higher than the surrounding streets, through which ran gutters down to the sheep pool. On Mount Sion, opposite the ancient citadel of David, stood a similar forum; to the southeast and in its vicinity lay the Coenaculum; and to the north were the judgment halls of Annas and Caiaphas.
And now when Jesus was taken to Herod, she begged to be conducted by John and Magdalen back over the whole way of suffering trodden by her Divine Son since His arrest the preceding evening. They went over the whole route—to the judgment hall of Caiaphas, to the palace of Annas, and thence through Ophel to Gethsemani on Mount Olivet.
As soon as Jesus was taken into custody, Annas and Caiaphas were informed of the fact and they began actively to arrange their plans. The courts were lighted up and all the entrances provided with guards. Messengers were dispatched to all parts of the city to summon the members of the Council, the Scribes, and all those that had anything to do with the trial. Many of them, however, as soon as the compact with Judas was completed, had already assembled at the house of Caiaphas and were there awaiting the result. . . .
All these [deputees & their paid witnesses] now gathered, one after another, in the judgment hall of Caiaphas. . . .
It seemed as if one saw in different parts of Jerusalem sparks of hatred and fury bursting forth, flames rushing along the streets, uniting with others, becoming stronger and more powerful until at last, like a whirlwind of lurid fire, they flashed up Mount Sion and into the judgment hall of Caiaphas. . . .
It was toward midnight when Jesus was led through the brilliantly lighted courtyard into the palace of Annas.
In this order they descended [from Caiaphas' house on] Sion into the lower city, and proceeded to Pilate's palace. . . . The inhuman crowd that conducted Jesus from Caiaphas to Pilate passed through the most populous part of the city, which was now swarming with Paschal guests and countless strangers from all parts of the country. The procession proceeded northward from Mount Sion, down through a closely built street that crossed the valley, then through a section of the city called Acre, along the west side of the Temple to the palace and tribunal of Pilate, which stood at the northwest corner of the Temple opposite the great forum, or market.
== Not the House of Annas ==
Looking southward from the point upon which the cross stood on Calvary, one could see the house of Caiaphas away below the fortress of David.
The hall [in the palace of Annas] was crowded with soldiers, the rabble, the slandering Jews, the servants of Annas, and some of the witnesses whom Annas had gathered together, and who later on made their appearance at the house of Caiaphas.
Jesus was dragged from the tribunal of Annas to that of Caiaphas.
When Jesus was being led to Annas, He had passed the house of Caiaphas. He was now conducted back to it by a road that ran diagonally between the two. They were scarcely three hundred paces apart.
To reach the judgment hall of Caiaphas, one had to pass through a gateway into a spacious exterior court, then through a second gateway into another which, with its walls, surrounded the whole house. (This we shall call the inner court.) A kind of open vestibule surrounded on three sides by a covered colonnade formed the front of the house, which was more than twice as long as it was broad and before which was a level, open square. This vestibule, or fore court, was called the atrium, into which entrances led from the three sides, the principal one being from the rear, that is, from the house itself. Entering from this side, one proceeded to the left under the open sky to a pit lined with masonry, wherein fire was kept burning; then turning to the right, he would come upon a covered space back of a row of columns higher than any yet described. This formed the fourth side of the atrium and was about half its size. Here upon a semicircular platform up to which led several steps, were the seats for the members of the Council. That of the High Priest was elevated and in the center. The prisoner, surrounded by the guard, stood for trial in the middle of the semicircle. Upon either side and behind him down into the atrium were places for the witnesses and accusers. Three doors at the back of the judges' seats led into a large, circular hall, around whose wall seats were ranged. This room was used for secret consultations. On leaving the judges' seats and coming out into this hall, one found doors right and left. They opened upon flights of several steps, leading down into the inner court which here following the shape of the house, ran off into a circular form. On leaving the hall by the door on the right and turning to the left in the court, one found himself at the entrance of a dark, subterranean vault containing prison cells. They lay under the rear halls which, like the open tribunal, were higher than the atrium, and consequently afforded space for underground vaults. There were many prisons in this round part of the court. In one of them after Pentecost, I saw John and Peter sitting a whole night. This was when they were imprisoned after Peter had cured the lame man at the Beautiful Gate of the Temple. . . .
In the center of the atrium, besides, shone the great pit of fire. It was like a furnace sunk in the earth, but open on top. . . .
Thus ill-used, blindfolded, and covered with filth, they dragged Him by the chain into the rear council hall. . . .
Peter could not rest anywhere. His love for Jesus drove him back into the inner court that surrounded the house. . . . He did not, however, return to the court of the judgment hall, but turning went along to the right until he reached the entrance of the circular hall back of the tribunal [i.e, where Jesus was being abused]. . . . At last seeing that he was attracting notice upon himself, he went again into the atrium and took a seat by the fire. . . . Peter . . . ended by running out of the atrium into the court that surrounded the house. The cock again crowed. Just at that moment, Jesus was being led from the circular hall and across this court down into a prison under it. . . .
As they drew near to Caiaphas', the route led to the side opposite the entrance where there was only one surrounding wall, while on the side of the entrance itself, it ran through two courts. . . . They had to pass a high, level place upon which, under a light awning, the Cross of Christ was being constructed by torchlight. . . . John conducted the Blessed Virgin and the holy women to the front of the Lord's prison.
Most of the members had passed the rest of the night in side chambers in Caiaphas' house, or on couches prepared for them above the judgment hall;
== The Cross ==
Judas, to escape being seen, slipped off behind the house. Like Cain, he fled the sight of men. Despair was taking possession of his soul. But what did he meet here? This was the place where the Cross had been put together.
== Peter's Imprisonment ==
It was already dark when I saw him, along with John and the cured man, seized by the Temple soldiers and thrown into a prison near the judgment hall in which he had denied the Lord. Next day all three were taken by the soldiers, and with much ill-usage, up the same flight of steps upon which Jesus had stood, and there tried by Caiaphas and the other priests. Peter spoke with great warmth, after which they were set free.
The rest of the Apostles had passed the night in the house of the Last Supper in continual prayer for the prisoners. When Peter and John returned and told them all that had taken place, their joy burst out into a loud act of thanksgiving, and the whole house shook, as if the Lord wanted to remind them thereby that He was still among them and had heard their prayer. Upon that, James the Less said that Jesus, when He appeared to him alone on the mountain in Galilee, had told him that after Peter and John, on going up to the Temple, would be imprisoned and then set free, they should keep themselves somewhat retired for awhile.
== The Earthquake ==
At Caiaphas' tribunal, the steps upon which Jesus stood when exposed to the mockery of the rabble were overturned, also a portion of the fireplace in the hall in which Peter's first denial took place. The destruction here was so great that a new entrance had to be made. It was in this place that the corpse of the High Priest Simon Justus appeared, to whose race belonged Simeon who had prophesied at Jesus' Presentation in the Temple. His apparition uttered some menacing words upon the unjust sentence that had here been pronounced. Several members of the Sanhedrim were present.
=== Wikipedia on the Church of Saint Peter in Gallicantu ===
This spot is also believed to be the location of the High Priest Caiaphas' palace. According to the Pilgrim of Bordeaux in his Itinerarium Burdigalense, "...going up from the Pool of Siloe to Mount Zion one would come across the House of the Priest Caiaphas."

Fortress of David

Fortress of David / of Zion ?
Intus autem intra murum sion paret locus, ubi palatium habuit dauid.
Et septem synagogae, quae illic fuerunt, una tantum remansit, reliquae autem arantur et seminantur, sicut isaias propheta [593] dixit.
Within, however, inside the wall of Sion, is seen the place where was David's palace.
Of seven synagogues which once were there^ one alone remains; the rest are ploughed over and sown upon, as said Isaiah the prophet.
Looking southward from the point upon which the cross stood on Calvary, one could see the house of Caiaphas away below the fortress of David.
I afterward saw Solomon in the fortress of Sion, for he did not yet occupy his new palace. It was there also that at an earlier period I saw God communicating with David, especially at the time of Nathan's embassy. There was also a terrace sheltered by a tent, upon which David slept. I saw Solomon praying on that terrace. A supernatural light of intense brilliancy shone around him, and from the light a voice proceeded.
The forum, as I have said, stood higher than the surrounding streets, through which ran gutters down to the sheep pool. On Mount Sion, opposite the ancient citadel of David, stood a similar forum; to the southeast and in its vicinity lay the Coenaculum; and to the north were the judgment halls of Annas and Caiaphas. The citadel of David was now a deserted, dilapidated fortress full of empty courts, stables, and chambers, which were hired as resting places to caravans and travelers with their beasts of burden. This building had already long lain deserted. Even at the birth of Christ, I saw it in its present condition. The retinue of the Three Holy Kings with its numerous beasts of burden put up at it.
The number of the Faithful continued to increase. Many came to join them, especially from the Galilean Sea, with asses laden with baggage. It kept some busy procuring them quarters. They generally stopped first at the disciples' inn outside Bethania, where the disciples dwelt in turn to receive the strangers, and give them advice and directions. The newcomers were sent by them to Lazarus, who owned many houses and dwellings. Many of them lived at Jerusalem also, in the quarter of Mount Sion. Only a few poor Jews were scattered around here. There were numerous old walls of extraordinary thickness, and vacant lots on which I saw asses grazing. Strangers who had come for the feast pitched their tents around this quarter. Besides the house of the Last Supper, there was another on Mount Sion, a very large, dilapidated old building (the Citadel of David), and numbers of the Faithful found shelter under its surroundings. They dwelt in huts, or in lodgings adjoining them. I saw that people dwelt below in the massive walls, while on their top were erected tents of coarse tapestry.

Fortress of David / of Zion?
Intus autem intra murum sion paret locus, ubi palatium habuit dauid.
Et septem synagogae, quae illic fuerunt, una tantum remansit, reliquae autem arantur et seminantur, sicut isaias propheta [593] dixit.
Within, however, inside the wall of Sion, is seen the place where was David's palace.
Of seven synagogues which once were there^ one alone remains; the rest are ploughed over and sown upon, as said Isaiah the prophet.
Looking southward from the point upon which the cross stood on Calvary, one could see the house of Caiaphas away below the fortress of David.
I afterward saw Solomon in the fortress of Sion, for he did not yet occupy his new palace. It was there also that at an earlier period I saw God communicating with David, especially at the time of Nathan's embassy. There was also a terrace sheltered by a tent, upon which David slept. I saw Solomon praying on that terrace. A supernatural light of intense brilliancy shone around him, and from the light a voice proceeded.
The forum, as I have said, stood higher than the surrounding streets, through which ran gutters down to the sheep pool. On Mount Sion, opposite the ancient citadel of David, stood a similar forum; to the southeast and in its vicinity lay the Coenaculum; and to the north were the judgment halls of Annas and Caiaphas. The citadel of David was now a deserted, dilapidated fortress full of empty courts, stables, and chambers, which were hired as resting places to caravans and travelers with their beasts of burden. This building had already long lain deserted. Even at the birth of Christ, I saw it in its present condition. The retinue of the Three Holy Kings with its numerous beasts of burden put up at it.
The number of the Faithful continued to increase. Many came to join them, especially from the Galilean Sea, with asses laden with baggage. It kept some busy procuring them quarters. They generally stopped first at the disciples' inn outside Bethania, where the disciples dwelt in turn to receive the strangers, and give them advice and directions. The newcomers were sent by them to Lazarus, who owned many houses and dwellings. Many of them lived at Jerusalem also, in the quarter of Mount Sion. Only a few poor Jews were scattered around here. There were numerous old walls of extraordinary thickness, and vacant lots on which I saw asses grazing. Strangers who had come for the feast pitched their tents around this quarter. Besides the house of the Last Supper, there was another on Mount Sion, a very large, dilapidated old building (the Citadel of David), and numbers of the Faithful found shelter under its surroundings. They dwelt in huts, or in lodgings adjoining them. I saw that people dwelt below in the massive walls, while on their top were erected tents of coarse tapestry.

Beth Sur / Corner Gate
[Today known as the "Damascus Gate".
For wall shapes in this area, see also green "Lower Sparse Quarter" Polygon, as well as the "Crucifixion gate" pin.
Probably placed here, at a very early date (2nd Kings 14:13).]
Here located at: The Archaeological Survey of Israel #102:323.
That the North Section of the Wall near the Damascus gate indeed constituted Josephus' "second wall," i.e, built by Herod, see map.]
Inde ut eas foris murum de sion, euntibus ad portam neapolitanam ad partem dextram deorsum in ualle sunt parietes, ubi domus fuit siue praetorium pontii pilati; ibi dominus auditus est, antequam pateretur.
A sinistra autem parte est monticulus golgotha, ubi dominus crucifixus est.
From thence as you go out of the wall of Sion, as you walk towards the gate of Neapolis, towards the right, below in the valley, are walls, where was the house or praetorium of Pontius Pilate.^ Here our Lord was tried before His passion. [Not remotely realistic. He was obviously scourged near the Fortress Antonia, as is the universal tradition.]
On the left hand is the little hill of Golgotha where the Lord was crucified.
The gate on the northwest corner opened in the direction of Bethsur, which lay more to the north [in a north-westerly direction] than [the roads to] Emmaus and Joppa.
The gate through which Jesus was led out of the city [see Crucifixion gate pin] was not directly toward the west, but rather facing the southwest. On passing out of that gate and turning to the left, one found the city wall running southward for a short distance when it made a sharp turn to the west, and then ran again to the south around Mount Sion. On the right of the gate, the wall extended northward to the corner gate, and then turned eastward along the northern side of Jerusalem.
Just outside the gate there branched from the highroad northward to Mount Calvary a rough, narrow road several minutes in length. Some distance farther, the highroad itself divided in three directions: on the left to the southwest through the Vale of Gihon toward Bethlehem; westward toward Emmaus and Joppa; and on the right, off to the northwest and running around Mount Calvary toward the corner gate which led to Bethsur. Through this gate by which Jesus was led out, one could see off toward the southwest and to the left the Bethlehem gate. These two gates of Jerusalem were next to each other.
Four [i.e, east-west] streets ran hither from the eastern section of the city, three toward Pilate's palace and the forum; the fourth passed the northern side of the latter toward the gate that led to Bethsur. Near this gate and on this street stood the beautiful house owned by Lazarus in Jerusalem, and not far from it a dwelling belonging to Martha. Of these four streets, the one that was nearest to the Temple extended from the sheep gate.
If there were no walls to obstruct the course, a straight road from the sheep gate toward the west would strike almost between the northwest end of Mount Sion [i.e, at this cornergate, right here] and through the center of Golgotha [Perhaps should be "between the north AND west end of Mount Sion, and through the center of Golgotha"]. From this gate [i.e, the sheep gate] to Golgotha in a straight line the distance was perhaps three-quarters of an hour [only 3/8th of a mile long, plodding at a crowded city pace - See Pool of Bethsaida pin.], but from Pilate's house to Golgotha, it was in a straight line about five-eighths of an hour [only 5/16th of a mile long, plodding at a crowded city pace - See Pool of Bethsaida pin.].
After that most painful meeting with her Divine Son carrying His cross before the dwelling of Caiaphas, the most afflicted Mother was conducted by John and the holy women, Johanna Chusa, Susanna, and Salome, to the house of Nazareth in the vicinity of the corner gate.
=== Wikipedia on the Walls of Jerusalem ===
During the Second Temple period, especially during the Hasmonean period, the city walls were expanded and renovated, constituting what Josephus calls the First Wall. Herod the Great added what Josephus called the Second Wall somewhere in the area between today's Jaffa Gate and Temple Mount. Agrippa I (r. 41–44 CE) later began the construction of the Third Wall, which was completed just at the beginning of the First Jewish–Roman War.[6] Some remains of this wall are located today near the Mandelbaum Gate gas station [Far, far out, at 31° 47′ 14.94″ N, 35° 13′ 36.53″ E].

Calvary/Golgotha
[Calvary is certainly not at the Church of the Holy Sepulchre, as is commonly believed, because Emmerich says that from Calvary, "one could see for some distance along the road leading to Emmaus." Therefore it had to be at the ridge-crest. It also must be this far out, in order to enable the side-spur-road to be "several minutes in length," i.e, between 0.16 miles, or 3 minutes; and 0.38 miles, or 7 minutes). Lastly, it must be this far out to enable Jesus' way-of-the-cross from the Crucifixion Gate (just under 300 yards north from a "Nearby gate" on its same wall—See pin), to be not just southwestward, but to have a sizeable "north"[-west]-ward component, too. A crucifixion site far out here, then, would've also enabled the 3 crosses to be visible to travelers on the various roads, from up to 0.75 miles away. The nearby Church of the Holy Sepulchre, then, is probably instead where St. Helena found the crosses buried, as this would've been a logical place to bury them, just as they did, nearby, to the thieves' bodies.]
The height that commands the whole plateau upon which stand the Holy City and its environs is the Mount of Calvary, the loftiest point of which is almost on a level with the highest parts of the Temple. On the south side, the nearest to Bethlehem, Jerusalem is flanked by rocks dangerously steep. There was no gate on this side, the whole being taken up by palaces.
== Western Approach to Calvary ==
The mounted Pharisees had ridden up by the smooth and easy winding path on the western side of Mount Calvary, from whose top one could see even over the city wall. . . . The Pharisees on horseback drew up on the western side beyond the circle, where the mountain sloped gently; that toward the city, up which the criminals were brought, was steep and rough. A
== Cave of Adam ==
I once had a vision of Mount Calvary. I saw on it a prophet, the companion of Elias. The mount was at that time full of caves and sepulchers. The prophet entered one of the caves and from a stone coffin filled with bones he took up the skull of Adam. Instantly an angel appeared before him, saying: "That is Adam's skull," and he forbade its removal. Scattered over the skull was some thin yellow hair. From the prophet's account of what had occurred, the spot was named "The Place of Skulls" (Calvary). Christ's Cross stood in a straight line above that skull at the time of His Crucifixion. I was interiorly instructed that the spot upon which the skull rests is the middle point of the earth. I was told the distance east, south, and west in numbers, but I have forgotten them.
On going into Egypt, Jacob questioned Joseph about that treasure and revealed to him that it was Adam's bones. Again I saw the bones under Mount Calvary.
The men [i.e, at the descent from the cross] meanwhile had retired to a little cave that lay deep on the southwestern side of the mount.
[After his descent to the Netherworld] I saw the Lord in many different places, even on the seas. It seemed as if He sanctified and delivered every creature; everywhere the evil spirits fled before Him into the abyss. Then I saw the soul of the Lord visiting many places on the earth. I saw Him in Adam's tomb under Golgotha. The souls of Adam and Eve came again to Him there. He conversed with them, and I saw Him as if under the earth, going with them in many directions, visiting tomb after tomb of the Prophets. Their souls entered their bodies, and Jesus explained many mysteries to them. Then I saw Him with this chosen band, among whom was David, visiting many scenes of His own life and Passion, explaining to them the typical events that had there taken place, and with inexpressible love pointing out to them their fulfillment.
== Crucifixion ==
Toward ten o'clock on the morning of the Crucifixion, Jesus' face was turned to the northwest, that is, in the direction of the cross erected for Him on Calvary. When hanging on the cross, if He turned His head to the right, He could catch a glimpse of the fortress Antonia.
All along the city wall, both north and east of Calvary, lay gardens, vineyards, and sepulchers. The cross of Jesus was buried on the northeast side and at the foot of Mount Calvary. Opposite the spot upon which the crosses were afterward discovered and to the northeast there were beautiful terraces covered with vines. Looking southward from the point upon which the cross stood on Calvary, one could see the house of Caiaphas away below the fortress of David.
The mounted Pharisees had ridden up by the smooth and easy winding path on the western side of Mount Calvary, from whose top one could see even over the city wall.
The place of execution, which was on the level top of the mount, was circular, and of a size that could be enclosed in the cemetery of our own parish church. It was like a tolerably large riding ground, and was surrounded by a low wall of earth, through which five pathways were cut. Five paths, or entrances, of this kind seemed to be peculiar to this country in the laying out of different places; for instance, bathing places, baptismal pools, and the Pool of Bethsaida. Many of the cities also were built with five gates. This arrangement is found in all designs belonging to the olden times, and also in those of more modern date built in the spirit of pious imitation. As with all other things in the Holy Land, it breathed a deeply prophetic signification, which on this day received its realization in the opening of those five ways to salvation, the five Sacred Wounds of Jesus.
The gate through which Jesus was led out of the city was not directly toward the west, but rather facing the southwest. On passing out of that gate and turning to the left, one found the city wall running southward for a short distance when it made a sharp turn to the west, and then ran again to the south around Mount Sion. On this left side of the wall and on the way to Sion rose a very strong tower like a fortress. On this same side and very near the gate that led to the place of execution, opened another. Of all the city gates, these two were nearest each other. The distance between them was not greater than that between the castle gate and Luding's gate here in Dülmen. This last-mentioned gate of Jerusalem opened westward into the valley, and from it the road ran to the left and a little southward toward Bethlehem. Somewhat beyond the gate of execution the road turned northward and ran straight to Calvary, which faced the city on the east and was very steep, but which on the west sloped gradually. Looking from this side toward the west, one could see for some distance along the road leading to Emmaus. There was a field on the roadside, and there I saw Luke gathering herbs when, after the Resurrection, he and Cleophas on their way to Emmaus were met by Jesus. Toward ten o'clock on the morning of the Crucifixion, Jesus' face was turned to the northwest [i.e, perfectly in parallel with the ridge's NW-SE orientation], that is, in the direction of the cross erected for Him on Calvary. When hanging on the cross, if He turned His head to the right, He could catch a glimpse of the fortress Antonia [i.e, but NOT the temple]. All along the city wall, both north and east of Calvary, lay gardens, vineyards, and sepulchers. The cross of Jesus was buried on the northeast side and at the foot of Mount Calvary [i.e, where the modern Church of the Holy Sepulchre is]. Opposite the spot upon which the crosses were afterward discovered and to the northeast there were beautiful terraces covered with vines. Looking southward from the point upon which the cross stood on Calvary, one could see the house of Caiaphas away below the fortress of David.
== The Cross ==
Adam had been allowed to bring an olive branch with him from Paradise, and now he planted it. Later on, the Cross was made from its wood.
I saw that in the ark, as in the Cross, there were four kinds of wood: palm, olive, cedar, and cypress. I saw the wood felled and hewed upon the spot, and Noe bearing it himself upon his shoulders to the place of building, just as Jesus afterward carried the wood of His Cross.
In all these visions of Jesus' Passion, I always saw His cross composed of five kinds of wood, the arms set in with a wedge under each, and a block upon which the feet were to rest. The piece above the head, on which was the inscription, I saw put on separately, for the trunk of the cross was too low to admit of the writing over the head. It fitted on like the cover on a needle case.
== Earthquake ==
By the earthquake at Jesus' death, when the rock of Calvary was split, many portions of the earth were up heaved while others sank, and this was especially the case in Palestine and Jerusalem. . . . I saw Cassius reining him up in front of the chasm made by the cleft rock. . . . All were seized with a sentiment of the deepest reverence at sight of the Redeemer's blood which, mixed with water, fell in a foamy stream into a hollow in the rock at the foot of the cross. . . . It fell upon the clean stone, and lay there foaming and bubbling.
== Annointing the body ==
The men laid the Sacred Body on a sheet spread upon the Mother's lap. . . . The men meanwhile had retired to a little cave that lay deep on the southwestern side of the mount [i.e, of Golgotha]. . . .
Mary Heli, . . . was sitting apart on the earth wall of the circle, silently looking on. . . .
They procured it [i.e, water to wash the body of Jesus] at the well of Gihon, which was so near that it could be seen from the garden of the sepulcher. [Me: Why from "the Sepulchre"? I thought that the washing of the body took place directly under the cross.] . . .
The men raised the Most Sacred Body in the sheet upon which it was resting in the lap of His Mother, and carried it down to the place where the burial preparations were to be made. . . . They carried the body of Jesus a little distance down from Calvary's summit to a cave on the side of the mount in which there was a beautiful flat rock. It was here that the men had prepared the place for embalming. . . . They laid the body of the Lord on the open worked one, and some of them held the other over it. Nicodemus and Joseph knelt down and, under cover of this upper cloth, loosened from the lower part of Jesus' body the bandage that they had bound around it from the knees to the hips when taken down from the cross. . . . Then the men covered the pit of the stomach and filled up the armpits and all other parts of the body with sweet spices, crossed the stiffened arms over the bosom, and closely wrapped the whole in the large white sheet as far as the breast, just as a child is swathed. . . .
== Shroud of Turin ==
[See nearby Pin]
== In Inferis ==
He added some words that I understood of His own future descent into Limbo, and from which I gathered that many of those souls were saved.
== Easter Sunday ==
It was about eleven o'clock at night when the Blessed Virgin, . . . traversed alone the whole way passed over by Jesus bearing His cross . . . until she approached Mount Calvary, . . . . It was as if the apparition of Jesus with His sacred, martyred body stepped before her. He continued, He was about to come forth from the tomb alive, in a glorified body, and He bade her await Him near Mount Calvary, on the stone upon which He had fallen. . . .
Then I saw the Lord's procession going over the whole of the same dolorous way. In a mysterious manner, the angels gathered up all the sacred substance, the flesh and the blood, that had been torn from Jesus during His Passion. . . .
Now I saw the Lord floating in glory up through the rock. The earth trembled, and an angel in warrior garb shot like lightning from Heaven down to the tomb, rolled the stone to one side, and seated himself upon it. The trembling of the earth was so great that the lanterns swung from side to side, and the flames flashed around. The guards fell stunned to the ground and lay there stiff and contorted, as if dead. . . . At the instant the angel shot down to the tomb and the earth quaked, I saw the risen Lord appearing to His Blessed Mother on Mount Calvary. He was transcendently beautiful and glorious, His manner full of earnestness. His garment, which was like a white mantle thrown about His limbs, floated in the breeze behind Him as He walked. It glistened blue and white, like smoke curling in the sunshine. His wounds were very large and sparkling; in those of His hands, one could easily insert a finger. The lips of the wounds formed the sides of an equilateral triangle which met, as it were, in the center of a circle, and from the palm of the hand shot rays of light toward the fingers. The souls of the early Patriarchs bowed low before the Blessed Mother, to whom Jesus said something about seeing her again. He showed her His wounds, and when she fell on her knees to kiss His feet, He grasped her hand, raised her up, and disappeared.
The holy women, when the Lord arose from the dead, were near the little gate belonging to Nicodemus. They knew nothing of the prodigies that were taking place; they did not know even of the guard at the sepulcher, for they had remained shut up in their house the whole of the preceding day, the Sabbath.
== After the Resurrection ==
Mount Calvary was rendered unapproachable by hedges and beams. Its summit was dug up and the earth scattered like manure over the paths, also over the five grassy, heart-shaped plots that were formed by the pathways running up to the place of crucifixion. When they had taken away the mound that encircled the place of crucifixion, there remained a white stone. In it was a four-cornered hole about an ell deep, in which the cross had been planted. I saw the workmen toiling with crowbars, trying to upturn that stone, but the more they tried, the deeper it sank, so they buried it at last under some rubbish. The Holy Sepulcher alone was left unmolested, for that was Nicodemus' property.
=== James' Execution ===
James was not imprisoned long. He was sentenced to death in the same place of trial as Jesus. The whole place, however, had undergone a change. Those sites upon which Jesus had trodden were no longer in existence, and I have always thought that none other ever after trod the same. I saw James led out toward Mount Calvary. He continued his preaching all along the way, and thereby made many converts. When they bound his hands, he remarked: "Ye can bind my hands, but ye cannot bind the blessing, ye cannot bind my tongue!" A lame man was sitting by the roadside. He called to James, begging him to extend his hand and help him. James responded: "Come thou to me, and reach out thine hand to me!" The lame man arose, seized the fettered hands of the Apostle, and was cured. I saw also the man that had denounced him. He was named Josias. His heart smote him. He hurried to the Apostle and begged forgiveness. He declared himself for Christ and was likewise put to death. James asked him whether he desired Baptism, and when Josias answered yes, he embraced and kissed him, saying: "Thou wilt be baptized in thy blood!" I saw a woman running with her blind child to James on the place of execution, and imploring its restoration to sight.
James was at first stationed near Josias on an elevated place, and the sentence proclaimed aloud. Then he was laid on a large stone, his hands boundto it, his eyes blindfolded, and his head struck off. This took place in the twelfth year after Jesus' death, or between 46 and 47 after the Birth of Christ. I did not see James present at the death of the Blessed Virgin in Ephesus.
Inde ut eas foris murum de sion, euntibus ad portam neapolitanam ad partem dextram deorsum in ualle sunt parietes, ubi domus fuit siue praetorium pontii pilati; ibi dominus auditus est, antequam pateretur. [Not remotely realistic. He was obviously scourged near the Fortress Antonia, as is the universal tradition.]
A sinistra autem parte est monticulus golgotha, ubi dominus crucifixus est.
Inde quasi ad lapidem missum [explicitly denied by Bl. Anne Catherine Emmerich] est cripta, ubi corpus eius positum fuit et tertia die resurrexit; ibidem modo iussu constantini imperatoris basilica facta est, id est dominicum, mirae pulchritudinis habens ad latus excepturia, unde aqua leuatur, et balneum a tergo, ubi infantes lauantur.
From thence as you go out of the wall of Sion, as you walk towards the gate of Neapolis, towards the right, below in the valley, are walls, where was the house or praetorium of Pontius Pilate.^ Here our Lord was tried before His passion. [Not remotely realistic. He was obviously scourged near the Fortress Antonia, as is the universal tradition.]
On the left hand is the little hill of Golgotha where the Lord was crucified.
About a stone's throw [explicitly denied by Bl. Anne Catherine Emmerich] from thence is avault(crypta) wherein His body was laid, and rose again on the third day. There, at present, by the command of the Emperor Constantine, has been built a basilica, that is to say, a church of wondrous beauty, having at the side reservoirs (exceptoria) from which water is raised, and a bath behind in which infants are washed (baptized).

Mt. of Olives
== ADAM ==
I saw him come forth glittering and white from a mound of yellow earth, as if out of a mold. The sun was shining and I thought (I was only a child when I saw it) that the sunbeams drew Adam out of the hillock. He was, as it were, born of the virgin earth. God blessed the earth, and it became his mother. He did not instantly step forth from the earth. Some time elapsed before his appearance. He lay in the hillock on his left side, his arm thrown over his head, a light vapor covering him as with a veil. I saw a figure in his right side, and I became conscious that it was Eve, and that she would be drawn from him in Paradise by God. God called him. The hillock opened, and Adam stepped gently forth. There were no trees around, only little flowers. I had seen the animals also, coming forth from the earth in pure singleness, the females separate from the males.
[After the Fall] It was to the region of Mount Olivet that I saw Adam and Eve come. The country was very different from what it is at present, but I was assured that it was the same. I saw Adam and Eve living and doing penance on that part of Mount Olivet upon which Jesus sweat Blood. They cultivated the soil. I saw them surrounded by sons. They were in great distress, and they implored God to bestow upon them a daughter, for they had received the Promise that the woman's seed should crush the serpent's head. Eve bore children at stated intervals. . . .
I saw that Cain conceived on Mount Olivet the design to murder Abel. . . . Abel was slain in the valley of Josaphat opposite Mount Calvary. . . . We must not picture to ourselves the earth before the Deluge as it is now. Palestine was by no means so broken up by valleys and ravines. Plains were far more extensive, and single mountains less lofty. The Mount of Olives was at that time only a gentle rising.
All [the animals] that he [had] named [in Paradise], afterward followed him to earth. Eve had not yet been formed from him.
== Melchisedech ==
Melchisedech sent messengers to command Abraham to make his coming known and to announce him as the King of Salem. . . .
Melchisedech came from the region where Jerusalem afterward stood.
== After the Baptist's arrest ==
When silence reigned in the house and the inmates were sunk in slumber, Jesus arose from His couch and went out unperceived to the cave on Mount Olivet in which, on the day before His bitter Passion, He would wrestle in prayer. He prayed several hours to His Heavenly Father for strength to accomplish His work, and before daybreak returned unnoticed to Bethania. . . .
At night when all were asleep, Jesus went again to pray in the cave on the Mount of Olives. He shed many tears and endured intense fear and anguish. He was like a son going forth to great labors, and who first threw himself on the bosom of his father to receive strength and comfort. My guide told me that whenever Jesus was in Bethania and had an hour to spare, He used to go to that cave to pray. This was a preparation for His last agony on Mount Olivet. It was also shown to me that Jesus chiefly on Mount Olivet prayed and sorrowed, because Adam and Eve when driven from Paradise had here first trodden the inhospitable earth. I saw them in that cave sorrowing and praying, and it was on this mountain, which Cain was cultivating for the first time, that he became so enraged as to resolve to kill Abel. I thought of Judas, I saw Cain murdering his brother in the vicinity of Mount Calvary, and on Mount Olivet called by God to account for the same. Daybreak found Jesus back again in Bethania.
Then Jesus [i.e, on Mt. Tabor,] withdrew with them into a deep grotto behind a rock which formed, as it were, a door to the cave. It was like the grotto on the Mount of Olives, to which Jesus so often retired to pray, and from it a descent led down into a vault. . . .
== Good Friday ==
Most of the Apostles and disciples were now timidly wandering in the valleys near and around Jerusalem, and hiding in the caves on Mount Olivet.
Peter, like one crazed by grief, hurried out of the court and fled from the city. He paused not until he reached that cave on Mount Olivet upon whose stones were impressed the marks of Jesus' hands while He prayed. In that same cave our first father Adam did penance, for it was here that he first reached the curse-laden earth.
[Jesus said:] Even they whom I carry about with Me like a mantle of love, will cast that mantle off and flee." These words referred to John in the garden of Gethsemane.
== Ascension Thursday ==
By this time the people in Jerusalem were all on the alert, amazed at the crowds of people they descried around Mount Olivet. Out of the city, too, crowds were pouring in bands. They consisted of all that had gone out to meet Jesus on Palm Sunday. The narrow roads were soon thronged, though around Jesus and His own, the space was left free. The Lord went only to Gethsemani and from the Garden of Olives up to the summit of the mount. He did not set foot upon the path on which He had been arrested. The crowd followed as in a procession, ascending by the different paths that encircled the mount. Many even pressed through the fences and garden hedges. Jesus at each instant shone more brightly and His motions became more rapid. The disciples hastened after Him, but it was impossible to overtake Him. When He reached the top of the mountain, He was resplendent as a beam of white sunlight. A shining circle, glancing in all the colors of the rainbow, fell from Heaven around Him. The pressing crowd stood in a wide circle outside, as if blending with it. Jesus Himself shone still more brightly than the glory about Him. He laid the left hand on His breast and, raising the right, turned slowly around, blessing the whole world. The crowd stood motionless. I saw all receive the benediction. Jesus did not impart it with the flat, open hand, like the rabbis, but like the Christian Bishops. With great joy I felt His blessing of the whole world.
And now the rays of light from above united with the glory emanating from Jesus, and I saw Him disappearing, dissolving as it were in the light from Heaven, vanishing as He rose. I lost sight of His head first. It appeared as if one sun was lost in another, as if one flame entered another, as if a spark floated into a flame. It was as if one were gazing into the full midday splendors of the sun, though this light was whiter and clearer. Full day compared with this would be dark. First, I lost sight of Jesus' head, then His whole person, and lastly His feet, radiant with light, disappeared in the celestial glory. I saw innumerable souls from all sides going into that light and vanishing on high with the Lord. I cannot say that I saw Him becoming apparently smaller and smaller like something flying up in the air, for He disappeared as it were in a cloud of light.
Out of that cloud, something like dew, like a shower of light fell upon all below, and when they could no longer endure the splendor, they were seized with amazement and terror. The Apostles and disciples, who were nearest to Jesus, were blinded by the dazzling glare. They were forced to lower their eyes, while many cast themselves prostrate on their faces. The Blessed Virgin was standing close behind them and gazing calmly straight ahead.
After some moments, when the splendor began to diminish, the whole assembly in deep silence—their souls swayed by varying emotions—gazed fixedly up at the brightness, which continued visible for a long time, I saw two figures appear in this light. They looked small at first, but seemed to grow larger and larger as they descended. They were clothed in long white garments, and each held a staff in one hand. They looked like Prophets. They addressed the multitude, their voices like trumpets resounding loud and clear. It seemed to me that they could surely be heard in Jerusalem. They made no motion, stood perfectly still, and said: "Ye men of Galilee, why stand ye looking up to Heaven? This Jesus who is taken up from you into Heaven, shall so come as you have seen Him going into Heaven." [Footnote 1. These words were not repeated by Sister Emmerich. She merely said: "They spoke some words." The writer has transcribed them from the Acts of the Apostles.] After these words the figures vanished. The brightness remained for a while longer and then disappeared like daylight retiring before the darkness of night. The disciples were quite out of themselves, for they now comprehended what had happened to them. The Lord had left them and gone to His Heavenly Father! Many, stunned by grief and amazement, fell to the earth. When the glare had entirely died away, they arose again, and the others gathered around them. They formed groups, the Blessed Virgin stepped forward, and so they stood for some time longer recovering themselves, talking together, and gazing upward.
On the top of Mount Olivet, from which Jesus ascended, there was a level rock. On it He stood addressing the multitude before He blessed them and the cloud of light received Him. His footsteps remained impressed on the stone, and on another the mark of one hand of the Blessed Virgin. It was past noon before the crowd entirely dispersed.
== Bordeaux Pilgrim ==
Item ad hierusalem euntibus ad portam, quae est contra orientem, ut ascendatur in monte oliueti, uallis, quae dicitur iosafath, ad partem sinistram, ubi sunt uineae, est et petra ubi iudas scarioth christum tradidit: a parte uero [595] dextra est arbor palmae, de qua infantes ramos tulerunt et ueniente christo substrauerunt.
Inde non longe quasi ad lapidis missum sunt monumenta duo monubiles mirae pulchritudinis facta: in unum positus est isaias propheta, qui est uere monolitus, et in alio ezechias rex iudaeorum.
Inde ascendis in montem oliueti, ubi dominus ante passionem apostolos docuit: ibi facta est basilica iussu constantini.
Inde non longe est monticulus, ubi dominus ascendit orare et apparuit illic moyses et helias, quando petrum [596] et iohannem se cum duxit. [No, that was far away, on Mt. Tabor]
Also as one goes from Jesusalem to the gate which is to the eastward, in order to ascend the Mount of Olives, is the valley called that of Josaphat. Towards the left, where are vineyards, is a stone at the place where Judas Iscariot betrayed Christ ; on the right is a palm-tree, branches of which the children carried off and strewed in the way when Christ came.
Not far from thence, about a stone's-throw, are two notable (monubiles) tombs of wondrous beauty ; in the one, which is a true monolith, lies Isaiah the prophet, and in the other Hezekiah, King of the Jews.
From thence you ascend to the Mount of Olives, where before the Passion, the Lord taught His disciples. There by the orders of Constantine a basilica of wondrous beauty has been built.
Not far from thence is the little hill which the Lord ascended to pray, when he took Peter and John with Him, and Moses and Elias were beheld. [No, that was far away, on Mt. Tabor]

Bethany ?
Note Ashlar could be the city wall. Lazarus = [Al-]Eizariya
==Here located at: The Archaeological Survey of Israel #[455] 538. ==
Period: Iron Age II, Roman-Byzantine, Middle Ages, Ottoman
Finds: Paving stone, Ashlar , Tessera/e, Roof tile, Ruin
Note that this location is contra-indicated by Wikipedia's pre-modern drawing-&-photos from 1587, the 1890s, pre-1913, and the 1940s, which place Bethany 0.5 miles west, at Lazarus' tomb, something Emmerich explicitly denies.
2-3 dunams. Ruin; paving and building stones; bricks; tesserae; marble column fragments. Iron II - two sherds; Rom; Med - the majority; Ott - few sherds; 34 sherds.
See also Google Earth photos around here.
=== Location ===
0.75 miles from Lazarus' tomb;
Further from Jerusalem (more easter-ly) than Bethphage (See that pin) - ". . . one to the west of Bethania, between it and Bethphage . . . "
Farther North than Bethphage (See that pin), which is clearly on the Southern indirect route to/from Jerusalem (brown line on map);
Also accessible by the northern direct route (other brown line on map) to/from Jerusalem;
near the local placename al-Eizariya [i.e, "Lazaria"];
At the ashlar [defensive?] walls here (See above).
== Lazarus' family ==
In Bethania Jesus visited Lazarus, who looked much older than Jesus; he appeared to me to be fully eight years his senior. Lazarus had large possessions, landed property, gardens, and many servants. Martha had her own house, and another sister named Mary, who lived entirely alone, had also her separate dwelling. Magdalen lived in her castle at Magdalum. Lazarus was already long acquainted with the Holy Family. He had at an early period aided Joseph and Mary with large alms and, from first to last, did much for the Community. The purse that Judas carried and all the early expenses, he supplied out of his own wealth.
[(Lazarus' father)] Zarah's castle in Bethania was very large. It had numerous gardens, terraces, and fountains, and was surrounded by double ditches.
Lazarus' father was the son of a Syrian king who had, for services in war, received some property as a reward. His wife was a Jewess of distinction. She belonged to the priestly race of Aaron (although Manasses allied with Anna), and dwelt in Jerusalem. They owned three castles: one in Bethania; one near Herodium; and one at Magdalum, on the Sea of Galilee, not far from Tiberias and Gabara. Herod also had a castle in the country near Magdalum. Jesus and Eliud spoke also of the scandal Magdalen gave her family.
Lazarus had three sisters: the eldest Martha, the youngest Mary Magdalen, and one between them also called Mary. This last lived altogether secluded, her silence causing her to be looked upon as a simpleton. She went by no other name than Silent Mary. Jesus, speaking to Eliud of this family, said, "Martha is good and pious. She will, with her brother, follow Me." Of Mary the Silent, He said, "She is possessed of great mind and understanding; but, for the good of her soul, they have been withdrawn from her. She is not for this world, therefore is she now altogether secluded from it. But she has never committed sin. If I should speak to her, she would perfectly comprehend the greatest mysteries. She will not live much longer. After her death, Lazarus and his sister Martha will follow me and devote all that they possess to the use of the Community. The youngest sister Mary has strayed from the right path, but she will return and rise to higher sanctity than Martha."
Silent Mary, the simple sister of Lazarus, did not make her appearance. Before others she never uttered a word; but when alone in her room or the garden, she talked aloud to herself and to all the objects around her, as if they had life. It was only before others that she was perfectly mute and still; her eyes cast down, she looked like a statue. On being saluted, however, she inclined and was very polite in all her bearing. When alone, she busied herself in various occupations, attending to her own wardrobe, and keeping all things in order. She was very pious, though she never appeared in the school. She prayed in her own chamber. I think she had visions and conversed with apparitions. Her love for her brother and sisters was unspeakable, especially for Magdalen. From her earliest years she had been what she now was. She had a female attendant, but she was perfectly neat in her person and surroundings with no trace of insanity to be found about her.
The castle in Bethania belonged in reality to Martha; but Lazarus loved to be there, so he and his sister kept house together. . . . The servant led Jesus to a porch near a fountain at the entrance of the castle,
The holy women were in a neighboring building surrounded by the same moat and courtyard that enclosed Lazarus' house. It had an entrance on the street, and was formerly occupied by Magdalen and Martha.
Lazarus was a tall man, grave and gentle and very self-possessed in manner. Moderate in all things, even his familiar intercourse with others was stamped with a something that wore an air of distinction. His hair was black and he bore some resemblance to Joseph, though his features were sterner and more marked. Joseph's hair was yellow, and there was something uncommonly tender, gentle, and obliging in his whole deportment.
[Post-Resurrection:] That evening in the entrance hall of the house of the Last Supper, a meal was spread during which the Blessed Virgin sat at table with the Apostles, Joseph of Arimathea, Nicodemus, and Lazarus. . . . consequently Lazarus, Nicodemus, and Joseph of Arimathea could not with propriety longer oversee the temporal interests of the Community as they had hitherto done, for they now had become priests.
== Bethany ==
Bethania was probably still three hours further on [from Gia / Amma]. One could see in the distance the region in which it lay, for it was a low plain.
Jesus with Peter, John, James, and Lazarus, and the Blessed Virgin with six of the holy women, remained hidden at Lazarus'. They were in the same subterranean apartments in which Lazarus lay concealed during the persecution that had risen against him. These apartments were under the rear of the building, and were comfortably fitted up with carpets and seats.
Lazarus' estate stood partly within the walls surrounding the environs of the city, and partly—that is, a portion of the garden and courtyard—outside those walls, which were now going to ruin. . . .
Martha arose and went out with her into the garden back of the house. . . .
He was standing with the Apostles and some others on the confines of their garden before an open arbor. . . .
They proceeded along a road upon either side of which was a thick, green hedge, then passed through a gate, after which about a quarter of an hour's distance [i.e, total, compare with correlative colored text below] brought them to the walled-in cemetery of Bethania. From the gate of the cemetery, a road led right and left around a hill through which ran a vault. The latter was divided by railings into compartments, and the opening at the end was closed by a grate. One could, from the entrance, see through the whole length of the vault and the green branches of the trees waving outside the opposite end. Light was admitted from openings above.
Lazarus' tomb was the first on the right of the entrance to the vault, down into which some steps led. It was a four-cornered, oblong cave, about three feet in depth, and covered with a flat stone. . . .
[Then returning after resurrecting him] They reached the old gate, and went along the road bordered by verdant hedges to the avenue of trees from which they had started.
== The Inn ==
The holy women, therefore, set out for Bethania, while Jesus and the Apostles returned to Ginaea, from which they went to the inn one hour distant from Bethania.
== The Holy Women's Inn-Network ==
The holy women had heard with sorrow what hardships Jesus and His followers had had to endure upon their journeys, and that Jesus especially, on His last hurried journey to Tyre, had suffered such want; they had heard of His having to soften the hard crusts, which Saturnin had begged on the way, in order to be able to eat them. They had therefore offered to establish inns and furnish them with all that was necessary. Jesus accepted their offer, and came hither to make with them the necessary arrangements. As He now declared that He would henceforth publicly teach everywhere, Lazarus and the women again offered to establish inns, especially since the Jews in the cities around Jerusalem, instigated by the Pharisees, would furnish nothing to Him and His disciples. They also begged the Lord to signify to them the principal stopping places on His journeys and the number of His disciples, that they might know how many inns would be needed and what quantity of provisions to supply.
Jesus replied by giving them the route of His future journeys, also the stopping places, and the probable number of disciples. It was decided that about fifteen inns should be made ready and entrusted to the care of confidential persons, some of them relatives either of Lazarus or of the Holy Family. They were scattered throughout the whole country, with the exception of the district of Cabul toward Tyre and Sidon.
The holy women then consulted together as to what district each should see to and what share each should take in the new establishments, to supply furniture, covers, clothes, sandals, etc., to provide for washing and repairing, and to attend to the furnishing of bread and other necessaries. All this took place before and during the meal. Martha was in her element.
They [the Pharisees in Dabereth] reproached Him upon several heads: that He attached to Himself followers, that He established private inns throughout the country, employing for the same the money and property of rich widows which should have been given for the use of the synagogue and the Doctors.
[Start of Volume 3:] I counted all the holy women who were associated together till the death of Jesus to help the little Community. There were seventy. At this time there were already thirty-seven who took part in this duty. Sabia and Athalia also, the daughters of Lais of Naim, were toward the last admitted among the female followers. At the time of St. Stephen, they were among the Christians who settled in Jerusalem.
As early as the time of Stephen's ministry as deacon, Ophel and the eastern quarter of Sion could no longer contain the multitude of believers, so that they had to extend their huts and tents beyond the city, across the Vale of Cedron to Bethania.
== On Easter Sunday night ==
Matthew was sent back to Bethania after Peter's discourse, in order there to reproduce, at a similar repast given in the house of Lazarus, the instructions just heard and the ceremonies witnessed. There were many disciples present at this feast.
I saw the Apostles in Bethania, whither they were followed by about three hundred of the Faithful, among them fifty women. They had given over their goods to the Community. The Blessed Virgin also had come from Jerusalem to Bethania, and was stopping in Martha and Magdalen's house. There was a great Love Feast of bread-breaking and passing round of the cup held in the open hall of Lazarus' court. . . .
About fifty soldiers, the same that seized the Lord on Mount Olivet, came from Jerusalem to Bethania. They were guards belonging to the Temple and the High Priests. Some deputies also of the Sanhedrin made their appearance at the Council House in Bethania, and summoned the Apostles before them. . . . Soldiers were placed at Lazarus'. The deputies from Jerusalem interrogated the Apostles publicly before the Council House. . . . The fifty women also withdrew and lived together in separate abodes. Peter gave orders for all to return to Bethania before the day of Christ's Ascension.
I saw the Apostles in Bethania, whither they were followed by about three hundred of the Faithful, among them fifty women. They had given over their goods to the Community. The Blessed Virgin also had come from Jerusalem to Bethania, and was stopping in Martha and Magdalen's house. There was a great Love Feast of bread-breaking and passing round of the cup held in the open hall of Lazarus' court.
The number of the Faithful continued to increase. Many came to join them, especially from the Galilean Sea, with asses laden with baggage. It kept some busy procuring them quarters. They generally stopped first at the disciples' the inn outside Bethania, where the disciples dwelt in turn to receive the strangers, and give them advice and directions. The newcomers were sent by them to Lazarus, who owned many houses and dwellings. . . .
The newly converted and the baptized became so numerous after Pentecost that the Apostles had to negotiate with the Jewish magistrates for procuring suitable dwelling-places for the newcomers. They sent Nicodemus, Joseph of Arimathea, Nathanael, and others well known among the Jews, to the magistrates who were assembled, about twenty in number, in a hall over the gate of the women's porch. Three places outside the city and distant from the usual routes were assigned the converts: one to the west of Bethania, between it and Bethphage, where some huts and sheds were already put up; and two others south of Bethania, distant also from the highroads. In exchange for these, the disciples were to vacate the inn on the road outside Bethania, nor should they live permanently or put up at the inn beyond Jerusalem and on the road to Bethlehem, where Mary had stopped before her Purification in the Temple.
=== Wikipedia on Bethany ===
: Some believe that the present village of Bethany does not occupy the site of the ancient village; but that it grew up around the traditional cave which they suppose to have been at some distance from the house of Martha and Mary in the village; [Domenico] Zanecchia (La Palestine d'aujourd'hui, 1899, I, 445f.) places the site of the ancient village of Bethany higher up on the southeastern slope of the Mount of Olives, not far from the accepted site of Bethphage, and near that of the Ascension. It is quite certain that the present village formed about the traditional tomb of Lazarus, which is in a cave in the village... The site of the ancient village may not precisely coincide with the present one, but there is every reason to believe that it was in this general location."[14]
Inde ad orientem passus mille quingentos est uilla, quae appellatur bethania; est ibi cripta, ubi lazarus positus fuit, quem dominus suscitauit.
A mile and a half to the eastward is the village (villa) called Bethany. There is a vault (cryptaj in which Lazarus, whom the Lord raised, was laid.

Lazarus' tomb
[See the traditional tomb in the video here, which seems to correspond greatly to Emmerich's account, except that the Vestibule (2) would have to be much longer and open on the other end.
Location here is consistent with Wikipedia's pre-modern drawing-&-photos from 1587, the 1890s, pre-1913, and the 1940s, all of which shows the ruin of the 'double chimney' at this location (See nearby Google Earth photo at "Medieval House of Lazarus" pin.).]
== Lazarus' Estate & Tomb ==
Lazarus' estate stood partly within the walls surrounding the environs of the city, and partly—that is, a portion of the garden and courtyard—outside those walls, which were now going to ruin. . . .
Martha arose and went out with her into the garden back of the house. . . .
He was standing with the Apostles and some others on the confines of their garden before an open arbor. . . .
They proceeded along a road upon either side of which was a thick, green hedge, then passed through a gate, after which about a quarter of an hour's distance [i.e, total, compare with correlative colored text below] brought them to the walled-in cemetery of Bethania. From the gate of the cemetery, a road led right and left around a hill through which ran a vault. The latter was divided by railings into compartments, and the opening at the end was closed by a grate. One could, from the entrance, see through the whole length of the vault and the green branches of the trees waving outside the opposite end. Light was admitted from openings above.
Lazarus' tomb was the first on the right of the entrance to the vault, down into which some steps led. It was a four-cornered, oblong cave, about three feet in depth [i.e, perhaps 3 feet even lower, as might be reflected in this video of the Medieval site?], and covered with a flat stone. . . .
But the crowd pressed around so that many people climbed up on the roof of the vault and the cemetery walls in order to see. Jesus commanded the Apostles to raise the stone from the grave. They did so, rested it against the wall, and then removed a light cover or door that closed the tomb below that stone. It was at this point of the proceedings that Martha said: "Lord, by this time he stinketh, for he is now of four days." After that they took the lightly woven cover from the coffin, and disclosed the corpse lying in its winding sheet. At that instant Jesus raised His eyes to Heaven, prayed aloud, and called out in a strong voice: "Lazarus, come forth!" At this cry, the corpse arose to a sitting posture. . . . Like one walking in sleep, he approached the door, passed the Lord and went out to where his sisters and the other women had stepped back in fright as before a ghost. Without daring to touch him, they fell prostrate on the ground. At the same instant, Jesus stepped after him out of the vault and seized him by both hands, His whole manner full of loving earnestness. . . . And now all moved on toward Lazarus' house. . . . They reached the old gate, and went along the road bordered by verdant hedges to the avenue of trees from which they had started.
=== Wikipedia on Bethany ===
: Some believe that the present village of Bethany does not occupy the site of the ancient village; but that it grew up around the traditional cave which they suppose to have been at some distance from the house of Martha and Mary in the village; [Domenico] Zanecchia (La Palestine d'aujourd'hui, 1899, I, 445f.) places the site of the ancient village of Bethany higher up on the southeastern slope of the Mount of Olives, not far from the accepted site of Bethphage, and near that of the Ascension. It is quite certain that the present village formed about the traditional tomb of Lazarus, which is in a cave in the village... The site of the ancient village may not precisely coincide with the present one, but there is every reason to believe that it was in this general location."[14]
Inde ad orientem passus mille quingentos est uilla, quae appellatur bethania; est ibi cripta, ubi lazarus positus fuit, quem dominus suscitauit.
A mile and a half to the eastward is the village (villa) called Bethany. There is a vault (cryptaj in which Lazarus, whom the Lord raised, was laid.

Hiericho
Ιερεικούς (ή Ερικός)
Hereikous (he Erikos)
Jericho (Bible) =
= Hereikous / Erikos (Ptolemy) =
= Herichonte (Peutinger)
= Hiericho (Bordeaux Pilgrim)
32 to Neapoli
12 to Arcelais
== Martha's Workshop ==
All the friends and disciples ate and slept with Jesus in the newly erected inn. They found ready for them, thanks to the forethought of Lazarus and the holy women, table furniture, covers, carpets, beds, screens, and even sandals and other articles of clothing. Martha had near the desert of Jericho a house full of women whom she kept busy preparing all these things. She had gathered together many poor widows and penniless girls, who were striving to lead a good life. There they lived and worked together. All was carried on quietly and unknown to the public. It was no little thing to provide for so many inns and so many people and to superintend them constantly—above all, to send messengers around to them, or give them personal attention.
== Zacheus ==
Just outside the city, which was surrounded by gardens, pleasure grounds, and villas, Jesus and His followers encountered a dense crowd composed of people from all parts of the country around. They had assembled with their sick, who were lying on litters under sheds and tents. They had been waiting for Jesus, and now they beset Him and His disciples on all sides. Zacheus, one of the chief publicans, who dwelt outside the city, had stationed himself on the road by which Jesus had to pass. As he was short in stature, he climbed a fig tree2 in order to be able to see Jesus better in the crowd. Jesus looked up into the tree and said: "Zacheus, make haste and come down, for this day I must abide in thy house." Zacheus hurried down, bowed humbly to Jesus, and very much touched returned home to make preparations for receiving his honored Guest. When Jesus said that He must that day enter into Zacheus' house, He meant into his heart, for on that day He went into Jericho itself, and not into the house of Zacheus. On arriving at the city gate, Jesus found none of the people assembled to welcome Him, for through dread of the Pharisees they were remaining quietly in their homes. The crowd, gathered at some distance from the city, were all strangers come to implore Jesus' assistance in their various needs. . . . As the Sabbath now began, Jesus went with His Apostles and disciples to the synagogue of the city and afterward to the inn. He and the Apostles dined in the open refectory, the disciples in the archway. . . . Zacheus also here presented himself to Jesus. The new disciples had already taken it ill outside the city that Jesus had accosted the ill-famed publican and even wanted to abide with him, for Zacheus in particular was a subject of scandal to them. Some were related to him, and they were ashamed of his remaining a publican so long and up to the present unconverted. Zacheus drew near the hall in which the disciples were dining, but no one wanted to have anything to do with him, no one invited him to eat. Then Jesus stepped out into the hall, beckoned Zacheus in, and offered him food and drink. . . . The Sabbath over, Jesus went with His Apostles to Zacheus' dwelling outside of Jericho. None of the disciples accompanied Him. . . . During the meal, which consisted of honey, fruit, and a lamb, Zacheus served at table, but whenever Jesus spoke, he listened devoutly. Jesus related the parable of the fig tree in the vineyard which for three years bore no fruit, and for which the vinedresser implored one more year of indulgence. When uttering this parable, Jesus addressed the Apostles as the vineyard; of Himself He spoke as the owner; and of Zacheus as the fig tree. It was now three years since the relatives of the last-named had abandoned their dishonorable calling and followed Jesus, while he all this time had still carried on the same business, on which account he was looked upon with special contempt by the disciples. But Jesus had cast upon him a look of mercy when He called him down from the tree. Jesus spoke also of the sterile trees that produce many leaves, but no fruit. The leaves, He said, are exterior works.
Jesus, however, did not go to Bethania [where Lazarus was dying], but to a little village north of Jericho.
Zacheus of Jericho accompanied them awhile, after which he returned home, gave up his business, sold all that he had, bestowed the proceeds upon the poor, and went with his wife (with whom he henceforth lived in continency) to another place.
Item ad hierusalem in hiericho milia xviii. Descendentibus montem in parte dextra retro monumentum est arbor sicomori, in qua zachaeus ascendit, ut christum uideret.
A ciuitate, passus mille quingentos est ibi fons helisei prophetae. Antea si qua mulier ex ipsa aqua bibebat, non faciebat natos. Adlatum est uas fictile heliseo, misit in eo sales et uenit et stetit super fontem et dixit: haec dicit dominus: sanauit aquas has. Ex eo si qua mulier inde biberit, filios faciet.
Supra eundem uero fontem [597] est domus rachab fornicariae, ad quam exploratores introierunt et occultauit eos, quando hiericho euersa est, et sola euasit.
Ibi fuit ciuitas hiericho, cuius muros gyrauerunt cum arca testamenti filii israel et ceciderunt muri.
Ex eo non paret nisi . . .
From Jerusalem to Jericho. On the right hand side, as one descends from the mount, behind a tomb, is the sycamore tree into which Zacchaeus climbed that he might see Christ.
A mile-and-a-half from the town is the fountain of Elisha. Formerly if any woman drank of it she did not bear children. Beside it lies an earthenware vessel. Elisha threw salt into it, and came and stood over the fountain and said, 'Thus saith the Lord, I have cleansed these waters, and if any woman drink of this fountain she shall bear children.'
Above the same fountain is the house of the harlot Rahab, to whom the spies came, and she hid them, and alone was saved when Jericho was destroyed. Here stood the city of Jericho, round whose walls the children of Israel circled with the Ark of the Covenant, and the walls fell down^. Nothing is to be seen of it except . . .

Ark's 1st rest ?
The place at which John taught was about a short hour further on from where he was accustomed to baptize. It was one of the holy memorial places of the Jews, and was surrounded by walls like a garden inside and around which were rush-covered huts. In the center of this enclosure lay a stone upon the spot where the Children of Israel, when crossing the Jordan, had first rested the Ark of the Covenant and celebrated a festival of thanksgiving. John had erected his tent for teaching, a large canopy of latticework covered with rushes, over this stone at whose base was the chair from which he taught. Here John was holding forth to his disciples when Herod came marching by, but he continued his discourse undisturbed by his presence.
A three days' festival was now celebrated at the stone of the Ark of the Covenant where John's teaching tent had been erected. I cannot now say for certain whether it was to commemorate the passage of Israel through the Jordan, or some other event. John's disciples adorned the place with branches of trees, garlands, and flowers. Peter, Andrew, Philip, James the Less, Simon, and Thaddeus were there, and many of the subsequent disciples of Jesus. This spot was always regarded as sacred by the devout among the Jews, but at this time it was rather dilapidated. John had it repaired. He, as well as some of his disciples, were in priestly robes. Over a gray undergarment, the Baptist wore a white robe, long and wide, girded at the waist by a sash woven in yellow and white, the ends fringed. On either shoulder was a setting as if of two curved precious stones, upon which were engraven the names of the Twelve Tribes of Israel, six on each. On his breast was a square shield, yellow and white, fastened at the corners by fine golden chains. In this shield were set twelve precious stones each bearing the name of one of the twelve tribes.
Around his shoulders hung a long linen scarf like a hand towel. It was a white and yellow stole fringed at the ends. His robe also was fringed with white and yellow silk balls like fruit. His head was uncovered, but under the neck of his robe he wore a narrow strip of woven stuff which could be drawn over the head like a cowl, and which then hung over the forehead in a point.
Before the stone upon which the Ark of the Covenant had rested stood a small altar. It was not exactly square. In the center of the surface was a cavity covered by a grating, and below it a hole for ashes; on the sides were pipes, which looked like horns. There were present many disciples in white garments and broad girdles such as the Apostles used to wear in the early assemblies for divine worship. They served at the incense sacrifice. John burned several kinds of herbs, also spices, and I think some wheat on the portable altar of incense. All was decorated with green branches, garlands, and flowers. Crowds of aspirants to baptism were present.
The ceremony occupied almost half a day. The whole festival lasted during the Sabbath and three days inclusively.
Near the spot upon which the stone of the Ark of the Covenant lay, there were now scattered around about twenty dwellings.
CALLING FORTH OF THE ISLAND
I saw John at this place holding forth in a long and vehement discourse. Arrayed in his priestly vestments, he stood above the tent, which was surrounded by galleries like the tents of the kings in Arabia. Tiers of seats were erected within the walls of the enclosure, and on them stood an innumerable crowd of listeners.
But John would not allow them so much as to enter the circle of the numerous dwellings on the outskirts of the enclosure. This was the circle that was hedged off.
LOCATION
The stone in the enclosed space whereon the Ark of the Covenant had rested, and where the recent festival was celebrated, was about an hour's distance from John's place of baptism, that is, taking it in a straight line toward Jerusalem. John's hut near the twelve stones was in direction of Beth-Araba and somewhat more to the south than the stone of the Ark of the Covenant. The twelve stones lay one-half hour from the place of baptism and in the direction of Gilgal. Gilgal was on a gentle slope on the west side of the mountain.
Ex eo non paret nisi locus, ubi fuit arca testamenti et lapides xii, quos filii israel de iordane leuauerunt. Ibidem iesus filius naue circumcidit filios israel. Et circumcisiones eorum sepeliuit.
Nothing is to be seen of it [Jericho] except the place where the Ark of the Covenant stood, and the twelve stones which the children of Israel brought out of Jordan. There Jesus, the son of Nave (Joshua the son of Nun), circumcised the children of Israel and buried their fore-skins.

12 Stones ?
Γαλγαλατοκαι Δωδεκαλίθων = "Galgalatokai of the Twelve Stones."
"ΔΩΔΕΚΑΛΙΘΟΝ / DODEKA LITHON" on the Madaba map, which shows it toward the NORTHwest, notwithstanding Emmerich's
The stone in the enclosed space whereon the Ark of the Covenant had rested, and where the recent festival was celebrated, was about an hour's distance from John's place of baptism, that is, taking it in a straight line toward Jerusalem. John's hut near the twelve stones was in direction of Beth-Araba and somewhat more to the south than the stone of the Ark of the Covenant. The twelve stones lay one-half hour from the place of baptism and in the direction of Gilgal.
Ex eo non paret nisi locus, ubi fuit arca testamenti et lapides xii, quos filii israel de iordane leuauerunt. Ibidem iesus filius naue circumcidit filios israel. Et circumcisiones eorum sepeliuit.
Nothing is to be seen of it [Jericho] except the place where the Ark of the Covenant stood, and the twelve stones which the children of Israel brought out of Jordan. There Jesus, the son of Nave (Joshua the son of Nun), circumcised the children of Israel and buried their fore-skins.

Dead Sea
Jesus was now gone with several of His disciples southward from the place of Baptism and toward the west of the Dead Sea. He had entered the region in which Melchisedech sojourned when he measured off the Jordan and the mountains. Long before Abraham, he had conducted the Patriarch's forefathers thither. But the city that they built had been destroyed with Sodom and Gomorrha. I saw at that time, at about half an hour's distance inland from the Dead Sea, in the midst of a desolate region where immense caves and black, jagged rocks met the gaze, the dilapidated walls and towers in the ruined city Hazezon Thamar. Where now appears the Dead Sea, was before the submersion of those godless cities, only the river Jordan. It was here about a quarter of an hour broad. The people, who dwelt in caves and ruined buildings of all kinds at some distance from the sea, were not real Jews. They were slaves belonging to wandering tribes that had settled in those parts, and for whom they were obliged to perform all the field labor. They were poor and humble and very greatly neglected. They looked upon Jesus' arrival among them as an inconceivable favor, and gave Him a very loving reception. He cured many of them.
At the present day that region is not so desolate as it was in the time of Jesus, but in very early ages it was indescribably fruitful and lovely. It was in Abraham's time changed by the formation of the Dead Sea from one of the most magnificent regions into a dreary desert. The shores of the Jordan were then walled in with freestone and on them once stood a great number of cities and towns, beautiful mountains and hills rising up between them. The whole region was covered with groves of date palms, vineyards, orchards, and fields of grain. Its fruitfulness surpassed description. Previously to the formation of the Dead Sea, the Jordan had, just below its greatest depth, divided into two branches between the cities that were afterward submerged. One of these branches flowed eastward, receiving in its course the waters of many smaller streams; the other watered the desert through which the Holy Family fled into Egypt, as far as the region of Mara, where Moses had rendered the bitter waters sweet, and where Anne's ancestors had sojourned. There were salt mines in the neighborhood of those cities, but they exercised no deleterious influence upon the waters of the numerous springs around. The tribes dwelling at a considerable distance in this region that afterward became so desolate, used the water of the Jordan and found it excellent.
On the mountain chain around here [Dothan] and near Samaria there was still much wood; but across the Jordan near Hebron, and at the Dead Sea, the mountains are quite bare.
Item ad hiericho ad mare mortuum milia nouem.
Est aqua ipsius ualde amarissima, ubi in totum nullius generis piscis est nec aliqua nauis, et si qui hominum miserit se, ut natet, ipsa aqua eum uersat.
From Jericho to the Dead sea, 9 miles: The water of it is very bitter, and in it there is no kind of fish whatever, nor any vessel ; and if a man casts himself into it in order to swim, the water turns him over.

Elias & Eliseus
[This pin should be west of here, at the Jordan, but merely placed here in deference to the modern site.]
It was in this part of the Jordan that Elias divided the waters with his mantle and passed over with Eliseus, who did the same on his return. Eliseus also rested here, and over this same spot the Children of Israel crossed.
"I shall, as a proof of what I say, show unto you the place at which He will receive baptism. Behold, the waters of the Jordan will divide and from their midst an island will arise." At the same moment I beheld the waters of the river dividing and, on a level with its surface appeared a small, white island circular in shape. This happened at the spot over which the Children of Israel had crossed the Jordan with the Ark of the Covenant and at which also Elias had divided the waters with his mantle. Wonder seized upon the beholders.
== Elijah's Letter, from Paradise, to king Joram == I saw also during another reading in the Temple that Elias, after his death, wrote a letter to King Joram. The Jews would not believe it. They explained it in this way: They said that Eliseus, who brought the letter to Joram, had given it to him as a prophetical letter bequeathed to himself by Elias. I began myself to think it very strange, when suddenly I was transported to the East and, in my journey, passed the Mountain of the Prophets, which I saw covered with ice and snow. It was crowned with towers, presenting perhaps the appearance it wore in the time of Joram. I went on then eastwardly to Paradise, and saw therein the beautiful, wonderful animals walking and gamboling around. There, too, were the glistening walls and, lying asleep on either side of the gate, Henoch and Elias. Elias was in spirit gazing upon all that was then going on in Palestine. An angel laid before him a roll of fine, white parchment and a reed pen. Elias sat up and wrote, resting the parchment on his knees. I saw a little chariot something like a chair, or throne, coming over an eminence, or around by some steps from the inside of the garden. It was drawn by three marvelously beautiful white animals. I saw Elias mount it and, as if on a rainbow, journey quickly to Palestine. The chariot stood still over a house of Samaria. I saw Eliseus inside praying, his eyes raised to Heaven. I saw Elias letting the letter fall before him, and Eliseus bearing the same to King Joram. The animals were harnessed to Elias' chariot, one in front and two behind. They were indescribably lovely, delicately formed animals of the size perhaps of a large roe, snow-white, with long, white, silken hair. Their limbs were very slender, their head always in motion, and on their forehead was an elegant horn bent somewhat toward the front. On the day that Elias was taken up to Heaven, I saw his chariot drawn by the same kind of animals.
== Eliseus ==
Eliseus performed prodigies even more wonderful than those of Elias, and in his dress and manners there was something more elegant and refined. Elias was wholly a man of God with nothing in his manners modeled after other men. He was something like John the Baptist; they were men of the same stamp
Ibi est locus super flumen, monticulus in illa ripa, ubi raptus est helias in caelum.
There is a place by the river, a little hill upon the further (left) bank, from which Elijah was caught up into heaven.

Rachel's Tomb
Item ab hierusalem euntibus behtleem milia quattuor.
super strata in parte dextra est monumentum, ubi rachel posita est, uxor iacob. Inde milia duo a parte sinistra est bethleem, ubi natus est dominus iesus christus;
From Jerusalem going to Bethlehem - 6 miles.
On the road, on the right hand, is a tomb, in which lies Rachel, the wife of Jacob. Two miles from thence, on the left hand, is Bethlehem, where our Lord Jesus Christ was born.

Bethlehem
[The other caves under the crib cave] had existed from the time of Jacob who, when Bethlehem counted only a couple of huts, had there a tent with his followers.
The path to the Crib Cave ran along the east, from which side Bethlehem was not directly accessible, since no straight road led thither. The city could scarcely be seen from this side, for it was separated from the valley of the shepherds by dilapidated walls, and massive ruins of similar masonry between which ran deep ravines. The nearest direct entrance into the city was by the south gate that led to Hebron.
bethleem, ubi natus est dominus iesus christus; ibi basilica facta est iussu constantini.
Inde non longe est monumentum ezechiel, Asaph, iob et iesse, dauid, salomon, et habet in ipsa cripta ad latus deorsum descendentibus hebraeis litteris scriptum nomina supra scripta.
Bethlehem, where our Lord Jesus Christ was born. A basilica has been built there by the orders of Constantine.
Not far from thence is the tomb of Ezekiel, Asaph, Job, Jesse, David, and Solomon, whose names are inscribed in Hebrew letters upon the wall as you go down into the vault itself.

Bethsoron
Site off from Khirbet et-Tubeiqa
Bethzur must not be confounded with a certain Bethsoron that lay between Bethlehem and Hebron, and near which Philip baptized the servant of Queen Candace. Sometimes this place, namely, Bethsoron, is improperly called Bethzur.
=== WIKIPEDIA ===
Betsoura, as the Greeks called the town, reached a peak of prosperity during the Hellenistic period.[1] A citadel was built at Betsoura during the 3rd century BCE,[1] when a series of wars between the Seleucid Empire and the Ptolemaic Kingdom of Egypt rocked the region.
Inde bethasora milia xiiii, ubi est fons, in quo philippus eunuchum baptizauit.
From thence to Bethasora 14 miles.
There is the fountain in which Philip baptized the eunuch.

Grove of Mam(b)re 1
Note another "Grove of Mambre" 50 miles northward, up by Akrabis & Thanoth-Silo.
Southward from Hebron was the grove of Mambre and the Cave of Machpelah, where Abraham and the other Patriarchs were buried. . . . The forest of Mambre was a valley full of oaks, beeches, and nut trees, that stood far apart. At the edge of the forest was the vast Cave Machpelah, in which Abraham, Sara, Jacob, Isaac, and others of the Patriarchs were entombed. The cave was a double one like two cellars. Some of the tombs were hewn out in the projecting rocks, while others were formed in the rocky wall. This grotto is still held in great veneration. A flower garden and place for instruction guard its entrance.
Inde terebinto milia viiii, ubi abraham habitauit et puteum fodit sub arbore terebintho et cum angelis locutus est et cibum sumpsit; ibi basilica facta est iussu constantini mirae pulchritudinis.
Thence to Terebinthus^ ... 8 miles.
Here Abraham dwelt, and dug a well under a terebinth tree, and spoke with angels, and ate food with them.
Here a basilica of wondrous beauty has been built by the command of Constantine.

Grove of Mam(b)re 2
Note another "Grove of Mambre" 50 miles northward, up by Akrabis & Thanoth-Silo.
Southward from Hebron was the grove of Mambre and the Cave of Machpelah, where Abraham and the other Patriarchs were buried. . . . The forest of Mambre was a valley full of oaks, beeches, and nut trees, that stood far apart. At the edge of the forest was the vast Cave Machpelah, in which Abraham, Sara, Jacob, Isaac, and others of the Patriarchs were entombed. The cave was a double one like two cellars. Some of the tombs were hewn out in the projecting rocks, while others were formed in the rocky wall. This grotto is still held in great veneration. A flower garden and place for instruction guard its entrance.
Inde terebinto milia viiii, ubi abraham habitauit et puteum fodit sub arbore terebintho et cum angelis locutus est et cibum sumpsit; ibi basilica facta est iussu constantini mirae pulchritudinis.
Thence to Terebinthus^ ... 8 miles.
Here Abraham dwelt, and dug a well under a terebinth tree, and spoke with angels, and ate food with them.
Here a basilica of wondrous beauty has been built by the command of Constantine.

Hebron
She showed them also the fountain which at her prayer had sprung up near the house, and from it they all drank. The country around was very fertile, and the remarkably beautiful grain was already quite yellow. The bread of these parts was excellent, and almost everyone had his own vine. The mountains terminated in plateaus upon which grain was cultivated; their sides were covered with vineyards, and in them extended wonderful caves. == Abraham == Over Abraham, I saw light. I saw him take down his tents and wander about. He built an altar of field stones, and raised a tent over it. The people of that time were skillful in building out of rough stones, and the master with the servant put his hand to the work. The altar just mentioned was in the region of Hebron, the subsequent dwelling place of Zacharias, the father of the Baptist.
I had also a glimpse of other deceased persons who arose here and there in different parts of the Holy Land, appeared to their relatives, and bore witness to Jesus Christ's mission. I saw, for instance, Zadoch, a very pious man, who divided all his wealth between the poor and the Temple and founded an Essenian community near Hebron. He was one of the last Prophets before Christ. He had waited very earnestly for the appearance of the Messiah, he had many revelations upon the same, and communication with the ancestors of the Holy Family. This Zadoch, who lived about one hundred years before Jesus, I saw arise and appear to several persons in the region of Hebron. I saw once that his soul was among the first to return to his body,
Inde terebinto cebron milia ii,
ubi est memoria per quadrum ex lapidibus mirae pulchritudinis, in qua positi sunt abraham, isaac, iacob, sarra, rebecca et lia
From Terebinthus to Hebron - - ii
Here is a monument (memoria) of square form built of stone of wondrous beauty, in which lie Abraham, Isaac, Jacob, Sara, Rebecca, and Leah.*

Lidda
Λύδδα
Lydda
Lydda (Ptolemy) =
= Luddis (Peutinger) =
= Lidda (Bordeaux Pilgrim)
Lydda = Lud = Lod
12 to Azoton
12 to Amadante
12 to Cesaria

Antipatrida
Αντιπατρίς
Antipatris
Amavante
Typo: Probably was trying to write Antiavattre
Antipatris (Bible, Ptolemy) =
= Antipatrida (Bordeaux Pilgrim) =
= Antiavattre (Peutinger map)
= [Kaphar-]Saba = Sava = Sa(f)fa*
12 to Luddis
18 to Herusalem
? to Cofna
* Saffa appears on Rumsey Historical Map entitled "Middle_East/Palestine_1861"
Consistent with Acts 23:23,31-32 below, this is a nightly-long-walkable 13 miles from Jerusalem.
[The traditional location of Antipatris (at 32° 6′ 18″ N, 34° 55′ 49.5″ E) could not possibly be true, since (1) Acts 23:31 says that the footmen brought him from Jerusalem to Antipatris, in a single night, which would be a 12 mile trip to this location, but a 35 mile trip to the traditional one. (2) If Cestius was routed all the way to the traditional location, then the Roman army would've been incapable of defending itself on the plain, not just in the mountains, seeing how this Antipatris is where the big mountains finally end.]
Jesus restored sight to several blind persons in Thanath. After that He went with Peter and John through Sichem to Antipatris.
Antipatris was situated near a little river. It was a very beautiful city recently built by Herod in honor of his father, Antipater, on the site of a little place named Kaphar-Saba. During the war with the Machabees, General Lysias encamped at Kaphar-Saba [See Josephus' pronunciation "Chabarzaba" (Hebrew: כפר סבא‎), below], which even at that time was fortified with towers and walls. Being defeated by Judas Machabeus, he came to terms with him here, warded off from Judea the attacks of other nations, and gave large presents for the restoration of the Temple. Antipatris was six hours from the sea. It was Paul's halting place when being led a prisoner to Caesarea. The city was surrounded by uncommonly large trees, while throughout its interior were scattered gardens and magnificent walks. The whole city appeared to be clothed in verdure. The architecture was of pagan style; colonnades, under which one could walk, ran the entire length of the streets.
Jesus left Antipatris with Peter and John and went southward to Ozensara, from four to five hours distant. A Roman garrison was stationed in Antipatris, and there were many large trunks of trees brought hither for transportation to the lake, where ship building was carried on. On their way to Ozensara they encountered many such loads of timber drawn by huge oxen and accompanied by Roman soldiers. The trees of this region also were felled and hewed for the same purpose.
Then he called two of the centurions and said, “At the third hour of the night [9pm] get ready two hundred soldiers with seventy horsemen and two hundred spearmen to go as far as Caesare′a. . . . 31 So the soldiers, according to their instructions, took Paul and brought him by night [13 miles] to Antip′atris. 32 And on the morrow they returned to the barracks, leaving the horsemen to go on with him.
=== WIKIPEDIA on Antipatris ===
According to Josephus, Antipatris was built on the site of an older town that was formerly called Chabarzaba (Hebrew: כפר סבא‎), a place so-named in classical Jewish literature and in the Mosaic of Rehob.[13] During the outbreak of the Jewish war with Rome in 64 CE, the Roman army under Cestius was routed as far as Antipatris.[14]

Bettar
Bettar = Battir ?
Bettar = Bettar Illit ?