can prate of such chivalric deeds or tell such brave tales of the warrior days of old. It stirs within a man every memory of the Holy Wars that has been sleeping in his brain for years, and peoples his thoughts with mail-clad images, with marching armies, with battles and with sieges. It speaks to him of Baldwin, and Tancred, the princely Saladin, and great Richard of the Lion Heart. It was with just such blades as these that these splendid heroes of romance used to segregate a man, so to speak, and leave the half of him to fall one way and the other half the other. This very sword has cloven hundreds of Saracen Knights from crown to chin in those old times when Godfrey wielded it. It was enchanted, then, by a genius that was under the command of King Solomon. When danger approached its master's tent it always struck the shield and clanged out a fierce alarm upon the startled ear of night. In times of doubt, or in fog or darkness, if it were drawn from its sheath it would point instantly toward the foe, and thus reveal the way—and it would also attempt to start after them of its own accord. A Christian could not be so disguised that it would not know him and refuse to hurt him—nor a Moslem so disguised that it would not leap from its scabbard and take his life. These statements are all well authenticated in many legends that are among the most trustworthy legends the good old Catholic monks preserve. I can never forget old Godfrey's sword, now. I tried it on a Moslem, and clove him in twain like a doughnut. The spirit of Grimes was upon me, and if I had had a graveyard I would have destroyed all the infidels in Jerusalem. I wiped the blood off the old sword and handed it back to the priest—I did not want the fresh gore to obliterate those sacred spots that crimsoned its brightness one day six hundred years ago and thus gave Godfrey warning that before the sun went down his journey of life would end.
Still moving through the gloom of the Church of the Holy Sepulchre we came to a small chapel, hewn out of the rock—a place which has been known as 'The Prison of Our Lord' for many centuries. Tradition says that here the Saviour was confined just previously to the crucifixion. Under an altar by the door was a pair of stone stocks for human legs. These things are called the 'Bonds of Christ,' and the use they were once put to has given them the name they now bear.
The Greek Chapel is the most roomy, the richest and the showiest chapel in the Church of the Holy Sepulchre. Its altar, like that of all the Greek churches, is a lofty screen that extends clear across the chapel, and is gorgeous with gilding and pictures. The numerous lamps that hang before it are of gold and silver, and cost great sums.
But the feature of the place is a short column that rises from the middle of the marble pavement of the chapel, and marks the exact centre of the earth. The most reliable traditions tell us that this was known to be the earth's centre, ages ago, and that when Christ was upon earth he set all doubts upon the subject at rest forever, by stating with his own lips that the tradition was correct. Remember, He said that that particular column stood upon the centre of the world. If the centre of the world changes, the column changes its position accordingly. This column has moved three different times of its own accord. This is because, in great convulsions of nature, at three different times, masses of the earth—whole ranges of mountains, probably—have flown off into space, thus lessening the diameter of the earth, and changing the exact locality of its centre by a point or two. This is a very curious and interesting circumstance, and is a withering rebuke to those philosophers who would make us believe that it is not possible for any portion of the earth to fly off into space.
To satisfy himself that this spot was really the centre of the earth, a sceptic once paid well for the privilege of ascending to the dome of the church to see if the sun gave him a shadow at noon. He came down perfectly convinced. The day was very cloudy and the sun threw no shadows at all; but the man was satisfied that if the sun had come out and made shadows it could not have made any for him. Proofs like these are not to be set aside by the idle tongues of cavilers. To such as are not bigoted, and are willing to be convinced, they carry a conviction that nothing can ever shake.
If even greater proofs than those I have mentioned are wanted, to satisfy the headstrong and the foolish that this is the genuine centre of the earth, they are here. The greatest of them lies in the fact that from under this very column was taken the dust from which Adam was made. This can surely be regarded in the light of a settler. It is not likely that the original first man would have been made from an inferior quality of earth when it was entirely convenient to get first quality from the world's centre. This will strike any reflecting mind forcibly. That Adam was formed of dirt procured in this very spot is amply proven by the fact that in six thousand years no man has ever been able to prove that the dirt was not procured here whereof he was made.
It is a singular circumstance that right under the roof of this same great church, and not far away from that illustrious column, Adam himself, the father of the human race, lies buried. There is no question that he is actually buried in the grave which is pointed out as his—there can be none—because it has never yet been proven that that grave is not the grave in which he is buried.
The tomb of Adam! How touching it was, here in a land of strangers, far away from home, and friends, and all who cared for me, thus to discover the grave of a blood relation. True, a distant one, but still a relation. The unerring instinct of nature thrilled its recognition. The fountain of my filial affection was stirred to its profoundest depths, and I gave way to tumultuous emotion. I leaned upon a pillar and burst into tears. I deem it no shame to have wept over the grave of my poor dead relative. Let him who would sneer at my emotion close this volume here, for he will find little to his taste in my journeyings through Holy Land. Noble old man—he did not live to see me—he did not live to see his child. And I—I—alas, I did not live to see him. Weighed down by sorrow and disappointment, he died before I was born—six thousand brief summers before I was born. But let us try to bear it with fortitude. Let us trust that he is better off where he is. Let us take comfort in the thought that his loss is our eternal gain.
The next place the guide took us to in the holy church was an altar dedicated to the Roman soldier who was of the military guard that attended at the Crucifixion to keep order, and who—when the vail of the Temple was rent in the awful darkness that followed; when the rock of Golgotha was split asunder by an earthquake; when the artillery of heaven thundered, and in the baleful glare of the lightnings the shrouded dead flitted about the streets of Jerusalem—shook with fear and said, 'Surely this was the Son of God!' Where this altar stands now, that Roman soldier stood then, in full view of the crucified Saviour—in full sight and hearing of all the marvels that were transpiring far and wide about the circumference of the Hill of Calvary. And in this self-same spot the priests of the Temple beheaded him for those blasphemous words he had spoken.
In this altar they used to keep one of the most curious relics that human eyes ever looked upon—a thing that had power to fascinate the beholder in some mysterious way and keep him gazing for hours together. It was nothing less than the copper plate Pilate put upon the Saviour's cross, and upon which he wrote, 'THIS IS THE KING OF THE JEWS.' I think St. Helena, the mother of Constantine, found this wonderful memento when she was here in the third century. She traveled all over Palestine, and was always fortunate. Whenever the good old enthusiast found a thing mentioned in her Bible, Old or New, she would go and search for that thing, and never stop until she found it. If it was Adam, she would find Adam; if it was the Ark, she would find the Ark; if it was Goliath, or Joshua, she would find them. She found the inscription here that I was speaking of, I think. She found it in this very spot, close to where the martyred Roman soldier stood. That copper plate is in one of the churches in Rome, now. Any one can see it there. The inscription is very distinct.
We passed along a few steps and saw the altar built over the very spot where the good Catholic priests say the soldiers divided the raiment of the Saviour.
Then we went down into a cavern which cavilers say was once a cistern. It is a chapel, now, however—the Chapel of St. Helena. It is fifty-one feet long by forty-three wide. In it is a marble chair which Helena used to sit in while she superintended her workmen when they were digging and delving for the True Cross. In this place is an altar dedicated to St. Dimas, the penitent thief. A new bronze statue is here—a statue of St. Helena. It reminded us of poor Maximilian, so lately shot. He presented it to this chapel when he was about to leave for his throne in Mexico.
From the cistern we descended twelve steps into a large roughly-shaped grotto, carved wholly out of the living rock. Helena blasted it out when she was searching for the true Cross. She had a laborious piece of work, here, but it was richly rewarded. Out of this place she got the crown of thorns, the nails of the cross, the true Cross itself, and the cross of the penitent thief. When she thought she had found every thing and was about to stop, she was told in a dream to continue a day longer. It was very fortunate. She did so, and found the cross of the other thief.
The walls and roof of this grotto still weep bitter tears in memory of the event that transpired on Calvary, and devout pilgrims groan and sob when these sad tears fall upon them from the dripping rock. The monks call this apartment the 'Chapel of the Invention of the Cross'—a name which is unfortunate, because it leads the ignorant to
