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“Wild Hours, that fly with hope and fear,

If all your office had to do

With old results that look like new,

If this were all your mission here,

“To draw, to sheathe a useless sword,

To fool the crowd with glorious lies,

To cleave a creed in sects and cries,

To change the bearing of a word.

* * * * * * *

“Why then my scorn might well descend

On you and yours. I see in part

That all, as in some piece of art,

Is toil co-operant to an end.”

In Memoriam.

Its Temple destroyed, its people killed, led captive, or dispersed, Jerusalem must have presented, for the next fifty years, at least, a dreary and desolate appearance. At first its only inhabitants were the Roman garrison, but gradually the Jews came dropping in, at first, we may suppose, on sufferance and good behaviour. When the Christians returned is not certain. Eusebius says that directly after the destruction of Jerusalem, they assembled together and chose Simeon as their bishop; but he does not say that they gathered together in Jerusalem. All the traditions represent them as returning very soon after the siege. As for the Jews, the destruction of the Temple—that symbol of the law—only made them more scrupulous in their obedience to the Law. The great school of Gamaliel was set up at Jabneh, where lectures were delivered on all the minutiæ of Rabbinical teaching, and the Jews were instructed how to win the favour of Jehovah by carrying out to its last letter the smallest details of the Law. And because this, minute as it was, did not comprehend all the details of life, there arose a caste, recruited from all tribes and families alike, which became more holy than that of the priests and Levites—the caste of the Rabbis, the students and interpreters of the Law. The Rabbi had, besides the written law, the Tradition, Masora, or Cabala, which was pretended to have been also given to Moses on Mount Sinai, and to have been handed down in an unbroken line through the heads of the Sanhedrim. The growth of the Rabbinical power does not date from the destruction of the Temple; it had been slowly developing itself for many centuries before that event. In the synagogues which were scattered all over Palestine, and wherever the Jews could be got together, the learned Rabbi, with his profound knowledge of the Law, written and oral, had already, before the destruction of Jerusalem, taken the place of the priests and their sacrifices; so that, in spite of the fall of the Temple, the spiritual life of the Jews was by no means crushed out of them. Rather was it deepened and intensified, and their religious observances more and more invaded the material life. The Rabbinical tribunals usurped entire rule over the Jews. Like the Scotch elders, they had power to summon before them persons accused of immorality, persons who neglected their children, persons who violated details of the Law. They could also impose on offenders punishment by scourging, by censure, by interdict, by the cherem, or excommunication, which inflicted civil death, but for which pardon might be obtained on repentance and submission, and, lastly, by the fatal shammata, the final curse, after which there was no pardon possible: “Let nothing good come out of him; let his end be sudden; let all creatures become his enemies; let the whirlwind crush him; let fever and every other malady, and the edge of the sword, smite him; let his death be unforeseen, and drive him into outer darkness.”^[19] With this machinery of internal government, the Jews were not only united together and separated from the rest of the world, in each particular town, not only did they maintain their nationality and their religion, but, which was of much more importance to their conquerors, they were able to act in concert with each other, to demand redress together, to give help to each other, to rise in revolt together.

19. Milman, ‘Hist. of the Jews,’ iii. 146.

As for their treatment by the Romans, it is not certain that they were at first persecuted at all. A tax of two drachms was levied by Vespasian on every Jew for the rebuilding of the Temple of Jupiter Capitolinus, and was exacted with the greatest rigour. He also searched everywhere for descendants of the House of David, in order to extinguish the royal line altogether; otherwise there is no evidence to show that the Jews were ill-treated by the conquerors, but rather the contrary, because the policy of the Romans was always to treat the conquered nations with consideration and humanity, and to extend to them the privilege of citizenship. But whether they were persecuted or not, and whatever the cause, the whole of the Jews in Egypt, Cyrene, Babylonia, and Judæa, rose in universal revolt in the time of Trajan. Perhaps they had experienced some affront to their religion; perhaps they had been persecuted with the Christians; perhaps they expected the Messiah; perhaps their fanatical and turbulent spirit was the cause of the rising; perhaps the stories told in the Rabbinical accounts contain some truth. In these it is related how the birthday of an Imperial Prince fell on the 9th of August, the anniversary of the taking of Jerusalem, and the Jews in Rome were wailing and lamenting while the rest of the world was rejoicing. Also, on another occasion, while the Imperial family were lamenting the death of a daughter, the Jews were celebrating, with the customary semblance of joy, their Feast of Lamps. Heavy persecution followed these unfortunate coincidences.

The hostility of the Jews was manifested against the Greeks rather than against the Romans. In Alexandria the Greeks massacred all the Jews. In return the Jews, under Lucuas and Andrew, spread themselves over the whole of Lower Egypt, and perpetrated ghastly atrocities. The Roman Governor, meantime, could do nothing for want of troops. In Cyprus the Jews are said to have killed two hundred and forty thousand of their fellow-citizens. Hadrian came to their rescue, and fairly swept the insurgents out of the island, where in memory of these troubles no Jew has ever since been allowed to reside. Martius Turbo quieted the insurrection in Cyrene, and then marched into Egypt, where he found Lucuas at the head of an enormous army. Mindful, as all Jewish insurgents, of his people’s traditions, and no doubt hoping for another miracle, Lucuas tried to pass by way of Suez into Palestine; but, no miracle being interposed, he and his men were all cut to pieces. Then the Jews of Mesopotamia rose in their turn, impatient of a change of masters which gave them the cold and stern Roman, in place of their friends, and sometimes coreligionists, the Parthians. The revolt was quelled by Lucius Quietus, who was appointed to the government of Judæa; and when Trajan died, and Hadrian ascended the throne, all the conquests in the East beyond the Euphrates were abandoned: the Jews across that river settled peacefully down with their old masters again; and henceforward the tranquillity of these trans-Euphrates Jews wonderfully contrasts with the turbulence and ferocity of their Syrian brethren. But Hadrian resolved to suppress this troublesome and turbulent Judaism altogether. He forbade circumcision, the reading of the Law, the observance of the Sabbaths; and he resolved to convert Jerusalem into a Roman colony. And then, because the Jews could no longer endure their indignities, and because before the dawn they ever looked for the darkest hour, the most cruel wrong, there arose Barcochebas, the “Son of the Star,” and led away their hearts, in the belief that he was indeed the Messiah. This, the last, was the wildest and the most bloodthirsty of all the Jewish revolts.

The Messiah, the rumour ran forth among all Jews in all lands, had come at last, and the prophecy of Balaam was fulfilled. The mission of the pretender was recognised by no less a person than Akiba, the greatest of living doctors, perhaps the greatest of all Jewish doctors. He, when he saw Barcochebas, exclaimed loudly, “Behold the Messiah!” “Akiba,” replied Rabbi Johannan Ben Torta, whose faith was perhaps as strong, but whose imagination was not so active as his learned brother’s, “the grass will be growing through your jaws before the Messiah comes.” But Akiba’s authority prevailed.

Rabbi Akiba, according to the story of the Rabbis, traced his descent from Sisera, through a Jewish mother. He was originally a poor shepherd boy, employed to tend the sheep belonging to a rich Jew named Calva Sheva. He fell in love with his master’s daughter, and was refused her hand on the ground of his poverty and lowness of condition. He married her secretly, went away and studied the Law. In course of time he came back to his master, followed, we are told, like Abelard, by twelve thousand disciples: he was a second time refused as a son-in-law. He went away again, but returned once more, this time with twenty-four thousand disciples, upon which Calva Sheva gave him his daughter and took him into favour. He is said to have been one hundred and twenty years of age when Barcochebas appeared. Probably he was at least well advanced in years. The adherence of Akiba to the rebel leader was doubtless the main cause of the hold which he obtained over his countrymen, for the authority of Akiba was greater than that of any other living Jew. Other pretenders had obtained followers, but not among the doctors learned in the law, not among such Rabbis as Akiba. When the mischief was done and, by the influence of Akiba, Barcochebas found himself at the head of two hundred thousand warriors, mad with religious zeal, Turnus Rufus, the new governor, seized and imprisoned the aged rabbi.^[20] He was brought out to trial. In the midst of the questioning Akiba remembered that it was the time for prayer, and with his usual calmness, in the presence of his judges, disregarding and heedless of their questions, he proceeded with his devotions. He was condemned to be flayed with iron hooks.

20. Other accounts say that he was taken prisoner in the taking of Jerusalem.

No one knows the origin and previous history of Barcochebas, nor how the insurrection first began. All kinds of legends were related of his prowess and personal strength. He was so strong that he would catch the stones thrown from the catapults with his feet, and hurl them back upon the enemy with force equal to that of the machines which cast them; he could breathe flames; he would, at first, admit into his ranks only those men who, to show their courage, endured to have a finger cut off, but was dissuaded from this, and ordered instead, and as a proof of strength, that no one should join his ranks who could not himself tear up a cedar of Lebanon with his own hands.

The first policy of the Jews was to hide their strength, for the insurrection was long in being prepared. They knew, and they alone, all the secrets of the caves, subterranean passages, and hidden communications with which their city and whole country were honeycombed. They knew, too, where were the places best fitted for strongholds, and secretly fortified them; so that when they appeared suddenly and unexpectedly as the aggressors, they became masters almost at one stroke of fifty strong places and nearly a thousand villages. The first thing they did was to take Jerusalem, which probably offered only the small resistance of a feeble garrison. Here, no doubt, they set up an altar again, and, after a fashion, rebuilt the Temple. Turnus Rufus, the Roman governor, whose troops were few, slaughtered the unoffending people all over Judæa, but was not strong enough to make head against the rebellion, which grew daily stronger. Then Julius Severus, sent for by Hadrian in haste, came with an overwhelming force, and, following the same plan as had been adopted by Vespasian, attacked their strong places in detail. Jerusalem was taken, the spirits of the insurgents being crushed by the falling in of the vaults on Mount Zion, and Barcochebas himself was slain. The rebels, in despair, changed his name to Bar Koziba, the “Son of a Lie,” and fled to Bether, their last stronghold, where they held out, under Rufus, the son of Barcochebas, for two years more. A story is told of its defence which shows at least how the hearts of the Jews were filled with the spirit of their old histories.^[21] Seeing the desperate state of things, Eliezer, the Rabbi, enjoined the besieged to seek their last resource in prayer to God. All day long he prayed, and all day long, while he prayed, the battle went in favour of the Jews. Then a treacherous Samaritan stole up to the Rabbi and whispered in his ear. The leader of the insurgents^[22] asked what he whispered. The Samaritan refused at first to tell, and then, with assumed reluctance, pretended that it was the answer to a secret message which Eliezer had sent to the Romans proposing capitulation. The Jewish leader, infuriated with this act of treason, ordered the Rabbi to be instantly executed. This was done, and then, there being no longer any one to pray, the tide of battle turned, and on the fatal 9th of August the fortress of Bether was taken and the slaughter of the insurgents accomplished. The horses of the Romans, we are told, were up to their girths in blood. An immense number fell in this war; Dio Cassius says five hundred and eighty thousand by the sword alone, not including those who fell by famine, disease, and fire. The fortress itself, when the last stand was made, whose position was long unknown, has been identified beyond a doubt by Mr. George Williams.^[23] It appeared as if Hadrian’s purpose was achieved and Judaism at last suppressed for ever. He turned Jerusalem into a Roman colony, calling it Ælia Capitolina, forbade any Jew on pain of death to appear even within sight of the city, and built a temple of Jupiter on the site of the Temple. On the site of the sepulchre of Christ, if indeed it was the site, was a temple to Venus, placed there, Eusebius would have us believe, in mockery of the Christian religion, and with a design to destroy the memory of the sepulchre. Meantime the Christians, who had suffered greatly during the revolt of Barcochebas, being tortured by the Jews and confounded with them by the Romans, hastened to separate themselves as much as possible from further possibility of confusion by electing a Gentile convert, Marcus, to the bishopric of Jerusalem. To this period may be referred the first springing up of that hatred of the Jews which afterwards led to such great and terrible persecutions.^[24]

21. Milman, iii. p. 122. See also Derenbourg, Hist. de la Palestine, chap. xxiv.

22. Milman says Barcochebas, but though all is uncertainty, it appears probable, as stated above, that he was dead already.

23. ‘Holy City,’ vol. i. p. 210.

24. An account of the Christian bishops, and of the controversies and discussion which harassed the church, will be found in Williams’s ‘Holy City.’ It may be as well to mention that throughout this work we have studiously refrained from touching, except where it was impossible to avoid doing so, on things ecclesiastical.

The history of the next hundred years presents nothing remarkable. The persecution of Diocletian raged throughout the East; the usual stories of miracles are recorded; a library was founded in Jerusalem by Bishop Alexander; and meantime the old name of the city was forgotten entirely out of its own country. So much was this the case, that a story is related of an Egyptian martyr who, on being asked the name of his city, replied that it was Jerusalem, meaning the heavenly Jerusalem. The judge had never heard of such a city, and ordered him to be tortured in order to ascertain the truth.

And now grew up the spirit of pilgrimage, and the superstition of sacred places began, or rather was grafted into the new religion from the old. Of the pilgrims of these early times we have to speak in another place. At present they interest us only that they brought about two events of the greatest importance to the history of the world and the future of the Christian Church—the building of Constantine’s church and the Invention of the Cross by Helena. Well would it have been in the interest of humanity if the cave of Christ’s sepulchre had never been discovered, and if the wood of the Cross had still remained buried in the earth.

The historians quarrel as much over the birthplace of Helena as that of Homer. She was the daughter of a Breton king named Coël; she was born in York; she was the daughter of an innkeeper at Drepanium, near Nicomedia; she was a native of Dalmatia, of Dacia, of Tarsus, of Edessa, of Treves. Whether she was ever married to Constantius does not appear. If she was, he deserted her for Theodora, the daughter-in-law of Maximian. But Constantius made his son, Constantine, by Helena, his legal heir, and presented him to the troops as his successor, and Constantine regarded his mother with the greatest affection, surrounded her with every outward sign of respect and dignity, granted her the title of Augusta, stamped her name on coins, and gave her name to divers towns. Helena was at this period a Christian, whether born in the new religion or a convert does not appear; nor is it clear that she had anything to do with the conversion of her son. This illustrious and Imperial convert, stained with the blood of his father-in-law, whom he strangled with his own hands, of his son, whom he sacrificed at the lying representations of his wife, and of that wife herself, whom he executed in revenge for the death of his son, was converted, we are informed by some historians, through a perception of the beauty and holiness of the teaching of Christ. Probably he saw in the Cross a magical power by which he could defeat his enemies. It was after the death of Crispus the Cæsar, Constantine’s son, that Helena, whose heart was broken by the murder of her grandson, went to Jerusalem to visit the sacred spots and witness the fulfilment of prophecy. On her way she delivered captives, relieved the oppressed, rewarded old soldiers, adorned Christian churches, and arrived in the Holy City laden with the blessings of a grateful people. And here she discovered the Cross in the following manner. Led by divine intimation, she instructed her people where to dig for it, and after removing the earth which the heathen had heaped round the spot, she found the Sepulchre itself, and close beside it the three crosses still lying together, and the tablet bearing the inscription which Pilate ordered to be written. The true Cross was picked out from the three by the method commonly pursued at this period, and always attended with satisfactory results. A noble lady lay sick with an incurable disease; all the crosses were brought to her bedside, and at the application of one, that on which our Lord suffered, she was immediately restored to perfect health. This is the account given by the writers of the following century; but not one of the contemporary writers relates the story, though Cyril, who was Bishop of Jerusalem from the year 748, alludes to the finding of the Cross. Eusebius preserves a total silence about it, a silence which to us is conclusive. The following is his account of the discovery of the Holy Sepulchre. (‘Life of Constantine,’ iii. 25.)

“After these things the pious emperor ... judged it incumbent on him to render the blessed locality of our Saviour’s resurrection an object of attraction and veneration to all. He issued immediate injunctions, therefore, for the erection in that spot of a house of prayer.

“It had been in time past the endeavour of impious men to consign to the darkness of oblivion that divine monument of immortality to which the radiant angel had descended from heaven and rolled away the stone for those who still had stony hearts.... This sacred cave certain impious and godless persons had thought to remove entirely from the eyes of men. Accordingly they brought a quantity of earth from a distance with much labour, and covered the entire spot; then, having raised this to a moderate height, they paved it with stone, concealing the holy cave beneath this massive mound. Then ... they prepare on the foundation a truly dreadful sepulchre of souls, by building a gloomy shrine of lifeless idols to the impure spirit whom they call Venus.... These devices of impious men against the truth had prevailed for a long time, nor had any one of the governors, or military commanders, or even of the emperors themselves, ever yet appeared with ability to destroy those daring impieties save only our prince ... as soon as his commands were issued these engines of deceit were cast down from their proud eminence to the very ground, and the dwelling-place of error was overthrown and utterly destroyed.

“Nor did the emperor’s zeal stop here; but he gave further orders that the materials of what was thus destroyed should be removed and thrown from the spot as far as possible; and this command was speedily executed. The emperor, however, was not satisfied with having proceeded thus far: once more, fired with holy ardour, he directed that the ground should be dug up to a considerable depth, and the soil which had been polluted by the foul impurities of demon worship transported to a far distant place.... But as soon as the original surface of the ground, beneath the covering of earth, appeared, immediately, and contrary to all expectation, the venerable and hallowed monument of our Saviour’s resurrection was discovered. Then, indeed, did this most holy cave present a faithful similitude of return to life, in that, after lying buried in darkness, it again emerged to light, and afforded to all who came to witness the sight a clear and visible proof of the wonders of which that spot had once been the scene.”

In other words; in the time of Constantine a report existed that the spot then occupied by a temple of Venus was the site of our Lord’s burial-place: Constantine took down the temple, meaning to build the church upon it: then, in removing the earth, supposed to be defiled by the idol worship which had taken place upon it, they found to their extreme astonishment the cave or tomb which is shown to this day. Then came the building of the Basilica.

“First of all,^[25] he adorned the sacred cave itself, as the chief part of the whole work, and the hallowed monument at which the angel, radiant with light, had once declared to all that regeneration which was first manifested in the Saviour’s person. This monument, therefore, as the chief part of the whole, the emperor’s zealous magnificence beautified with rare columns, and profusely enriched with the most splendid decorations of every kind.

25. Euseb. ‘Life of Constantine,’ iii. ch. xxxiii. et seq.

“The next object of his attention was a space of ground of great extent, and open to the pure air of heaven. This he adorned with a pavement of finely polished stone, and enclosed it on three sides with porticoes of great length. At the side opposite to the sepulchres, which was the eastern side, the church itself was erected; a noble work, rising to a vast height, and of great extent, both in length and breadth. The interior of this structure was floored with marble slabs of various colours; while the external surface of the walls, which shone with polished stone exactly fitted together, exhibited a degree of splendour in no respect inferior to that of marble. With regard to the roof, it was covered on the outside with lead, as a protection against the rains of winter. But the inner part of the roof, which was finished with sculptured fretwork, extended in a series of connected compartments, like a vast sea, over the whole church; and, being overlaid throughout with the purest gold, caused the entire building to glitter, as it were, with rays of light. Besides this were two porticoes on each side, with upper and lower ranges of pillars, corresponding in length with the church itself; and these had, also, their roofs ornamented with gold. Of these porticoes, those which were exterior to the church were supported by columns of great size, while those within these rested on piles of stone beautifully adorned on the surface. Three gates placed exactly east, were intended to receive those who entered the church.

“Opposite these gates the crowning part of the whole was the hemisphere, which rose to the very summit of the church. This was encircled by twelve columns (according to the number of the apostles of our Saviour), having their capitals embellished with silver bowls of great size, which the emperor himself presented as a splendid offering to his god.

“In the next place, he enclosed the atrium, which occupied the space leading to the entrance in front of the church. This comprehended, first, the court, then the porticoes on each side, and lastly the gates of the court. After these, in the midst of the open market-place, the entrance gates of the whole work, which were of exquisite workmanship, afforded to passers-by on the outside a view of the interior, which could not fail to excite astonishment.”

According, therefore, to the account of Eusebius, Constantine built one church, and only one. This was not over the sepulchre at all, but to the east of it, and separated from it by a space open to the heavens, the sepulchre itself being set about with pillars.

In the transport of enthusiasm which followed the conversion of Constantine, the Jews probably found it convenient to keep as quiet as possible. They held at this time exclusive possession of four large towns in Galilee where they governed themselves, or rather submitted to the government of the Rabbis. Attempts were made to convert them. Sylvester succeeded, it is related, in converting a number of them by a miracle. For a conference was held between the Christians and Jews in the presence of the Emperor himself. One of the Rabbis asked permission that an ox should be brought in. He whispered in the ear of the animal the ineffable name of God, and the beast fell dead. “Will you believe,” asked the Pope, “if I raise him to life again?” They agreed. Sylvester adjured the ox, in the name of Christ, and if Jesus was veritably the Messiah, to come to life again. The beast rose and quietly went on feeding. Whereupon the Jews all went out and were baptized.

Stories of this kind were invented whenever it seemed well to stimulate zeal or to promote conversions. The Jews were probably only saved from a cruel persecution by the death of the zealous convert. Already severe decrees had been issued. Constantine’s laws enact that any Jew who endangers the life of a Christian convert shall be buried alive; that no Christian shall be permitted to become a Jew; that no Jew shall possess Christian slaves. But the laws were little lightened in their favour by the successor of Constantine, and the Jews made one or two local and feeble attempts to rise in Judæa and in Alexandria. Here they had an opportunity of plundering and slaying the Christians by joining the side of Arius.

And then there came a joyful day, too short, indeed, for the Jews, when Julian the Apostate mounted the throne. Julian addressed a letter to the Patriarch, annulling the aggressive laws, and promising great things for them on his return from the East. At the same time he issued his celebrated edict ordering the rebuilding of the Temple of Jerusalem; the care of the work being intrusted to his favourite, Alypius. And now, it seemed, the restoration of the Jews was to be accomplished in an unexpected manner, not foretold by prophecy. The wealth of the people was showered upon the projected work; Jews of all ages and both sexes streamed along the roads which led to Jerusalem; and, amid hopes more eager than any the hapless people had yet experienced, the work was begun. Hardly were the foundations uncovered, the joyful Jews crowding round the workmen, when flames of fire burst forth from underground accompanied by loud explosions. The workmen fled in wild affright, and the labours were at once suspended. Nor were they ever renewed. The anger of heaven was manifested in the mysterious flames: not yet was to be the rebuilding of the Temple. And then Julian died, cut off in early manhood, and whatever hopes remained among the Jews were crushed by this untimely event.

As for the miracle of the flames, it has been accounted for by supposing the foul gas in the subterranean passages to have caught fire. Perhaps, it has been maliciously suggested, the flames were designed by the Christians themselves, eager to prevent the rebuilding of the Temple. In any case there seems no reason to doubt the fact.

And now for three hundred years the history of Jerusalem is purely ecclesiastical. The disputes of the Christians, the quarrels among the bishops over the supremacy of their sees, the bitter animosities engendered by Arius, Pelagius, and other heretics, and leaders of heterodox thought, made Palestine a battlefield of angry words, which the disputants would gladly have turned into a battlefield of swords. The history of their controversies does not belong to us, and may be read in the pages of Dean Milman and the Rev. George Williams.

The Samaritans gave a good deal of trouble in the time of Justinian by revolting and slaughtering the Christians in their quarter. They were, however, quieted in the usual way, “by punishment,” and peace reigned over all the country. Justinian built a magnificent church, of which the Mosque El Aksa perhaps preserves some of the walls, at least. It was so magnificent that in the delight of his heart, the Emperor exclaimed, “I have surpassed thee, O Solomon!” All Syria became a nest of monasteries, nunneries, and hermitages. In the north Simeon Stylites and his followers perched themselves on pillars, and soothed their sufferings with the adorations of those who came to look at them. In Palestine were hundreds of monasteries, while in every cave was a hermit, on every mountain-side the desolate dwelling of some recluse, and the air was heavy with the groans of those who tortured the flesh in order to save the soul. Moreover, the country was a great storehouse of relics. To manufacture them, or rather to find them, was a labour of love and of profit for the people. It was not difficult, because bones of saints were known always to emit a sweet and spice-like odour. They were thus readily distinguished. No doubt the aid of history was resorted to in order to determine whose bones they were. Nor was it at all a matter to disturb the faith of the holder if another man possessed the same relic of the same saint. Meantime, the wood of the Cross was discovered to have a marvellous property. It multiplied itself. If you cut a piece off to sell to a distinguished pilgrim, or to send to a powerful prince for a consideration, this invaluable relic, by a certain inherent vis viva, repaired itself and became whole again, as it had been before. So that, if the owners had chosen, a piece might have been cut off for every man in the world, and yet the wood have been no smaller. But the holders of the Cross were not so minded. So the time went on, and pleasant days, with leisure for theological quarrelling, were enjoyed in the Holy Land. The litanies of the Church were heard and said night and day, and no part of the country but resounded with the psalms and hymns of Christ, the intervals of the services being occupied by the monks in the finding and sale of relics, and in bitter dissensions between those who held views contrary to themselves. It was a land given over to monks, with a corrupt and narrow-minded Church, daily growing more corrupt and more narrow; and, when its fall took place, the cup of its corruptions appears to have been full. King Chosroes, the Persian conqueror, advanced into Syria, and the Jews, eager for some revenge for all their miseries, gladly joined his victorious arms. With him would be, without doubt, many of their own countrymen, the brethren of the Captivity, and the Mesopotamian Jews. Those in Tyre sent messengers to their countrymen in Damascus and other places, urging them to rise and massacre the Christians. The messengers were intercepted. The Christians in Tyre put the leading Jews in prison and barred the gates. Then the insurgents appeared outside and began to burn and waste the suburbs. For every Christian church burned, the Christians beheaded a hundred prisoners, and threw their heads over the wall. The Jews burned twenty churches, and two thousand heads were thrown over.^[26] Then came the news that Chosroes was marching on Jerusalem, and all the Jews flocked with eager anticipations to follow him. The city, feebly defended, if at all, by its priestly inhabitants, was taken at once: ninety thousand Christians are reported as having been slaughtered; it matters little now whether the number is correct or not—so large a number means nothing more definite than the indication of a great massacre—the Church of the Holy Sepulchre, i.e., what Eusebius calls, speaking of it as a whole, the Temple, the Basilica with its porticoes and pillars, and the decorations of the Sepulchre, were all destroyed: the churches built by Helena on the Mount of Olives shared the same fate: the sacred vessels were carried off by the conquerors: the wood of the true Cross was part of the booty, and the Patriarch Zacharias was made prisoner, and carried away with it. But the wife of Chosroes was a Christian. By her intercession, Zacharias was well treated and the wood of the Cross preserved. And immediately after the retreat of the Persians, one Modestus, aided by gifts from John Eleemon of Alexandria, began to repair and rebuild, as best he might, the ruined churches. Fifteen years later Heraclius reconquered the provinces of Syria and Egypt, regained the wood of the Cross, and in great triumph, though clad in mean and humble dress, and as a pilgrim, entered Jerusalem (Sept. 14, A.D. 629) bearing the wood upon his shoulder. The restoration of the Cross was accompanied also by revenge taken upon the Jews. Henceforth in the annals of Christendom every revival of religious zeal is to be marked by the murdering and massacring of Jews.

26. Milman, iii. 238.

What little we have to say on the vexata quæstio of the topography of Jerusalem will be found further on (see Appendix); but on leaving this, the second period of our history, one remark must be made, which may help to explain the uncertainty which rests upon the sites of the city. The destruction of the buildings, first under Titus, and next under Chosroes, appears to have been thorough and complete. Pillars may have remained standing with portions of walls; foundations, of course, remained, these being covered up and buried in the débris of roofs, walls, and decorations. On these foundations the Christians would rebuild, imitating, as far as possible, the structures that had been destroyed; in many cases they would have the very pillars to set up again, in all cases they would have the same foundations. But there was no time between the conquest by Heraclius and that by Omar to repair and restore the whole, and perhaps nothing was actually built except a church over the site of the Holy Sepulchre, formed of the materials which remained of the Basilica of the Martyrium. This theory would partly account for the silence about Justinian’s Basilica, and for the apparent discrepancy between the statement made by Eusebius of decorations only having been set round the Sepulchre itself, contrasted with his admiration of the splendid Church of the Martyrium.

However all this may be, Jerusalem presents in history three totally distinct and utterly unlike appearances. It has one under Herod; one under Justinian; and one under Saladin. Under the first it possesses one building splendid enough to excite the admiration of the whole world; under the second it has its clustered churches as splendid as the art of the time would admit; under the third it has its two great buildings, the Dome of the Rock, and the Church of the Sepulchre, standing over against each other, two enemies bound by mutual expediency to peace.

Only one of these buildings is ancient; but somewhere in the ruins and rubbish in which the whole city is buried lie the foundations of those which have been destroyed.