Chapter 1: The State of Jerusalem, Its Gates, the Annual Market, the Temple Site, the Saracen Oratory, and the Notable Buildings #

¹ Regarding the location of Jerusalem, I will now write down some details that the saintly Arculf dictated to me, Adamnan, while omitting what is found in other books concerning the city’s position. In the vast circuit of its walls, Arculf counted eighty-four towers and six gates, arranged as follows around the city: The first is the Gate of David, located on the western side of Mount Zion; second, the Gate of the Place of the Fuller; third, the Gate of St. Stephen; fourth, the Gate of Benjamin; fifth, a small gate, or portlet, which leads down by steps to the Valley of Jehoshaphat; and sixth, the Gate Thecuitis.

² The layout of the walls and towers follows this pattern: from the Gate of David, the walls extend northward and then turn eastward. Although six gates are present, only three are commonly used: one on the west, another on the north, and a third on the east. However, the section of the wall extending from the Gate of David across the northern slope of Mount Zion—which rises above the city from the south—up to the eastern face of the mountain, where the rock is steep and sheer, is known to have no gates.

³ But this too, it seems to me, should not be overlooked, which the holy Arculf, previously mentioned, told us regarding the honour of that city in Christ. On the fifteenth day of September each year, an almost innumerable multitude from various nations customarily gathers in Jerusalem for the purpose of trade through mutual buying and selling. As a result, crowds of people from different nations remain in that hospitable city for several days, while the great number of their camels, horses, and donkeys, not to mention mules and oxen, burdened with various loads, scatter the streets of the city with their excrement. The stench from this causes significant discomfort to the citizens and even makes walking difficult. Remarkably, on the night following the aforementioned day of departure, when the multitudes with their beasts of burden leave, an immense downpour of rain falls from the clouds upon the city, washing away all the abominable filth from the streets and cleansing it from impurities. For the very situation of Jerusalem, beginning from the northern brow of Mount Zion, has been so arranged by its Founder, God, on a lofty slope descending to the lower ground of the northern and eastern walls, that the overabundance of rain cannot collect in the streets like stagnant water but rushes down like rivers from the higher to the lower ground. Furthermore, this heavenly deluge flows through the eastern gates, carrying away all the filthy abominations, and enters the Valley of Jehoshaphat, swelling the torrent of Kidron. After thus baptizing Jerusalem, this overabundance of rain always ceases. Therefore, we must carefully observe the honour in which this chosen and glorious city is held in the sight of the Eternal Father, who does not allow it to remain filthy for long but, out of reverence for His Only Begotten Son, cleanses it so swiftly, since within its walls are the sacred sites of His Cross and Resurrection.

⁴ In that famous place where the Temple was once magnificently built, near the eastern wall, the Saracens now gather in a rectangular house of prayer. They have built it in a crude manner, using wooden boards and large beams on the remnants of the ruins. It is said that this house can accommodate three thousand men at once.

⁵ Arculf, when asked about the dwellings of that city, replied, “I remember that I both saw and visited many buildings in that city, and I often observed a great number of large stone houses throughout the vast city, surrounded by walls crafted with marvellous skill.” However, I think we must now pass over all these, except for the structures that have been wonderfully built in the Holy Places — namely, those of the Cross and the Resurrection. Regarding these, we questioned Arculf very carefully, especially about the Lord’s Sepulchre and the church built over it, the form of which Arculf himself sketched for me on a wax-covered tablet.

Chapter 2: The Circular Church Built Over the Lord’s Tomb #

¹ And indeed, this very great church, built entirely of stone, was marvellously constructed with perfect roundness in every part, rising from the foundations with three walls that share a single, lofty roof. Between each wall, there is a broad pathway. There are also three altars, skillfully positioned within the middle wall — one facing south, another north, and the third facing west. This large, circular church, with the aforementioned altars, is supported by twelve massive stone columns of remarkable size. It has four pairs of entrances, making eight in total, which pass through the three solidly built walls and open directly onto the pathways. Four of these exits face the northeast, known as the “cecias” wind, while the other four face the southeast.

Chapter 3: The Structure of the Lord’s Tomb and Its Small Chamber #

¹ In the center of the interior of this round house is a circular cabin (tugurium) carved from the same rock, where three men can stand and pray. From the head of an average-sized man standing upright to the arch of this small structure, there is a distance of a foot and a half. The entrance of this cabin faces east, and the exterior is covered with fine marble, while the highest point is adorned with gold and supports a sizeable golden cross. On the northern side of this cabin lies the Lord’s Sepulchre, also carved from the same rock. However, the floor of the cabin is lower than the Sepulchre, as the distance from the cabin’s floor to the edge of the Sepulchre measures about three palms. This was told to me by Arculf, who frequently visited the Lord’s Sepulchre and measured it with great accuracy.

² Here we must note the difference between the names “Tomb” and “Sepulchre.” For the round cabin, which we have often mentioned, is referred to by the Evangelists as the “Tomb,” when they speak of the stone rolled to its entrance and rolled away when the Lord rose. The place within the cabin is properly called the “Sepulchre,” located on the northern side of the Tomb, where the body of the Lord rested, wrapped in linen cloths. Arculf measured the length of this with his own hand and found it to be seven feet. This tomb is not, as some believe, a double chamber with a natural rock partition separating the legs and thighs. Rather, it is a single space, providing a resting place large enough to accommodate a man lying flat from head to foot. It takes the form of a cave, with its entrance positioned at the side, facing the southern section of the burial chamber. The low ceiling above it has been carefully hewn.

³ Within the tomb, twelve lamps burn continuously, day and night, in honor of the twelve Apostles. Four of these are placed at the lowest part of the burial platform, while the remaining eight are arranged along its right-hand edge. They give off a bright light, being sustained by oil.

⁴ It is also important to note that the Mausoleum or Sepulchre of the Saviour—often referred to as the small chamber—can rightly be called a grotto or cave. This aligns with the prophecy regarding our Lord Jesus Christ’s burial: “He will dwell in a most lofty cave of a most strong rock.”

⁵ Furthermore, to bring joy to the Apostles, it is later written concerning the Resurrection of the Lord: “You shall see the King in His glory.”

⁶ The frontispiece depicts the structure of the aforementioned church, with the small, round chamber positioned at its center. On its northern side lies the Sepulchre of the Lord. The image also illustrates the three other churches, which will be discussed below.

⁷ We have sketched these depictions of the four churches based on the model that, as mentioned earlier, the venerable Arculf drew on a wax tablet. While a perfect representation is impossible, our intention is to illustrate, however roughly, the placement of the Lord’s Tomb at the center of the circular church. Additionally, we aim to clarify the relationship between this church and the one more properly associated with it, as well as the one positioned farther away.

Chapter 4: The Stone That Sealed the Tomb—Rolled Away by the Angel of the Lord After His Resurrection—the Chapel and the Tomb #

¹ Among these details, it seems fitting to briefly mention the stone previously described—the one that was rolled to seal the entrance of the Lord’s Tomb after His burial, following His crucifixion at the hands of many. Arculf recounts that this stone was later broken into two pieces. The smaller fragment, roughly hewn with tools, now serves as a square altar in the circular church mentioned earlier, positioned before the entrance of the frequently referenced chamber—that is, the Lord’s Tomb. The larger portion of the stone, similarly shaped, stands fixed in the eastern part of that church as another four-sided altar, covered with linen cloths.

² Regarding the colors of the rock in which the often-mentioned chapel was carved by stonecutters, Arculf, when asked about it, described its appearance as follows: The Lord’s Tomb, carved into the northern side of this very rock, remains unadorned on the inside. To this day, the marks of the tools used by the hewers are still visible across its surface. The color of the rock, both in the Tomb and the surrounding chamber, is not uniform; rather, it appears to be a mixture of two colors—red and white—giving it a distinct two-toned appearance. But on this matter, let what has been said suffice.

Chapter 5: The Church of St. Mary Adjacent to the Circular Church #

¹ A few more details must be added regarding the buildings of the holy places. The four-sided Church of St. Mary, the Mother of the Lord, is joined on its right side by the frequently mentioned circular church, which is also called the Anastasis—meaning “Resurrection”—as it was built on the very site of the Lord’s Resurrection.

Chapter 6: The Church Built on the Site of Calvary #

¹ Another large church, facing east, has been built on the site known in Hebrew as Golgotha. High within this church hangs a great circular brass chandelier with lamps, suspended by ropes. Below it stands a large silver cross, marking the very spot where the wooden Cross once stood—the Cross on which the Savior of humanity suffered.

² Beneath this church, directly below the site of the Lord’s Cross, a cave has been carved into the rock. Here, an altar has been placed for offering the holy sacrifice on behalf of certain distinguished individuals. Their bodies rest in a courtyard before the entrance of the Church of Golgotha until the sacred mysteries on their behalf have been completed.

Chapter 7: The Basilica Built by Constantine Near the Church at Calvary #

¹ This four-sided church, built on the site of Calvary, is connected on the east to a nearby stone basilica. This grand structure was constructed with great reverence by Emperor Constantine and is also called the Martyrium. It was built on the very spot where, after two hundred and thirty-three years, the Cross of the Lord—long buried beneath the ruins—was rediscovered when the earth was excavated.

Chapter 8: The Site of the Altar of Abraham #

¹ Between these two churches is the renowned site where the patriarch Abraham built an altar, arranged the wood upon it, and took up the drawn sword to sacrifice his son, Isaac. Today, a large wooden table stands there, upon which the people place alms for the poor. The saintly Arculf also mentioned this, as I carefully inquired of him. Between the Anastasis-the circular church we have frequently mentioned—and the Basilica of Constantine, there is a small square that extends to the Church of Golgotha, where lamps burn continuously, both day and night.

Chapter 9: The recess between the Church of Calvary and the Basilica of Constantine houses the Cup of the Lord and the sponge from which, as He hung upon the cross, He drank vinegar and wine #

¹ Between the Basilica of Golgotha and the Martyrion, there is a recess (exedra) where the Cup of the Lord is kept—the very cup that He blessed and gave with His own hand to the Apostles at the Last Supper, on the night before His suffering, as they reclined at table together. This cup is made of silver, holds about a French quart, and has two small handles, one on each side. Also kept within this cup is the sponge that those crucifying the Lord filled with vinegar, placed on hyssop, and offered to His mouth as He hung on the cross. It is said that after His Resurrection, the Lord drank from this same cup as He ate with the Apostles. The saintly Arculf saw it, touched it with his own hand, and kissed it through the opening in the perforated cover of the case in which it is kept. Indeed, the entire population of the city holds this cup in the highest veneration.

Chapter 10: The Spear of the Soldier which pierced the side of the Lord #

¹ Arculf also saw the spear of the soldier who pierced the side of the Lord as He hung on the Cross. The spear is mounted on a wooden cross in the portico of the Basilica of Constantine, with its shaft broken into two pieces. The entire city of Jerusalem visits this relic, kisses it, and venerates it.

Chapter 11: The Napkin which covered the Head of the Lord in the Sepulchre #

¹ Regarding the sacred napkin that was placed upon the head of the Lord in the tomb, we learn from the account of the sainted Arculf, who saw it with his own eyes.

² The entire population of Jerusalem testifies to the truth of this account. According to the testimony of several faithful citizens, which they often repeated to Arculf as he listened attentively, a certain trustworthy and devout Jew secretly took the sacred linen cloth from the Lord’s tomb immediately after His Resurrection. He hid it in his house for many days, but by the Lord’s own providence, it was rediscovered after many years and brought to public attention about three years before this account was given to Arculf.

³ As this pious thief lay on his deathbed, he summoned his two sons and, showing them the Lord’s napkin—which he had originally taken in secret—he offered it to them, saying: “My sons, the choice is now yours. Each of you must say which you would rather have so that I may know, without doubt, to whom I should leave all my wealth and to whom I should give only this sacred napkin of the Lord.”

⁴ Upon hearing this, one son, desiring to inherit all his father’s wealth, received it as promised in his father’s will. But, astonishingly, from that day forward, all his riches and inheritance—having been chosen over the Lord’s napkin—began to dwindle. Through various misfortunes, he lost everything, and all his possessions came to nothing.

⁵ Meanwhile, the other son, blessed among men, chose the Lord’s napkin over his earthly inheritance. From the day he received it from his dying father’s hands, he grew wealthier and wealthier by God’s favor, gaining not only great earthly prosperity but also the riches of heaven.

⁶ Thus, this sacred cloth was faithfully passed down as an heirloom by the successive heirs of this thrice-blessed man to their believing sons, generation after generation, up to the fifth. However, after many years had passed, the line of faithful heirs came to an end after the fifth generation. At that time, the sacred linen came into the possession of unbelieving Jews. Though they were unworthy of such a responsibility, they nevertheless treated it with honor and, through God’s generosity, were blessed with various kinds of wealth.

⁷ As news of the Lord’s napkin spread among the people, the believing Jews began to contend earnestly with the unbelieving Jews over possession of this sacred cloth, striving with all their might to reclaim it. This conflict divided the common people of Jerusalem into two factions—those who had faith and those who did not.

⁸ At this, Mavias, the King of the Saracens, was called upon by both parties to settle the dispute. Turning to the unbelieving Jews, who were still in possession of the Lord’s napkin, he declared, “Hand over the sacred linen cloth to me.” Obeying the king’s command, they took it from its casket and placed it in his bosom.

⁹ Receiving it with great reverence, the king ordered a large fire to be built in the public square before all the people. When the flames were burning fiercely, he rose and, stepping forward, addressed both sides in a loud voice:

¹⁰ “Now, let Christ, the Savior of the world, who suffered for all humanity—the one upon whose head this napkin, now resting in my bosom, was placed in the tomb—judge between you by the power of this fire. By this, you shall know to whom this great gift should most rightfully be entrusted.”

¹¹ Upon saying this, he cast the sacred napkin of the Lord into the flames. Yet the fire could not touch it in any way. Instead, it rose from the fire completely unscathed and, as if borne on outstretched wings, began to ascend into the air. Looking down from a great height upon the two opposing groups—who stood facing each other like armies prepared for battle—it hovered in the sky for a time.

¹² Then, under the guidance of God, it slowly descended toward the Christian believers, who had been fervently praying to Christ, the Judge. At last, it came to rest in their midst. Overcome with joy, they lifted their hands to heaven, knelt in thanksgiving, and received the Lord’s napkin with great reverence, recognizing it as a divine gift.

¹³ Honoring it as a sacred relic sent from above, they sang hymns of praise to Christ, who had granted it to them. Then, wrapping it carefully in another linen cloth, they placed it in a casket within the church for safekeeping.

¹⁴ Our brother Arculf once witnessed the sacred napkin being taken from its casket. In the midst of a great crowd of people who came forward to venerate it with a kiss, he too was able to kiss it during a gathering of the church. The cloth measures approximately eight feet in length.

¹⁵ Let what has been said about it be sufficient.

Chapter 12: Another Sacred Linen Cloth which St. Mary the Virgin, the Mother of the Lord, allegedly wove #

¹ Arculf also saw another large linen cloth in the city of Jerusalem, which, according to tradition, was woven by St. Mary. Because of this, it is held in great reverence by the Church and all the people. The cloth bears woven images of the twelve Apostles, along with a depiction of the Lord Himself. One side of the linen is red, while the other is green.

Chapter 13: The Tall Column Marking the Spot Where a Dead Young Man Was Brought Back to Life by the Lord’s Cross, and the Center of the World #

¹ We must briefly speak of a very tall column standing in the center of the city, which one encounters when approaching from the sacred sites to the north. This column marks the spot where a young man was restored to life when the Lord’s Cross was placed upon him. Remarkably, at midday during the summer solstice, when the sun reaches its highest point in the sky, the column casts no shadow. However, once the solstice has passed—on June 24th—three days later, as the days gradually shorten, the column begins to cast a small shadow, which lengthens over time.

² This phenomenon, where the sun at its peak illuminates the column evenly from all sides, is seen as evidence that Jerusalem is positioned at the center of the earth. This idea is echoed in the words of the Psalmist, who, in reference to the sacred places of the Passion and Resurrection within Aelia (Jerusalem), proclaims: “But God, our King before the ages, has worked salvation in the midst of the earth.” Because of this, Jerusalem is also called the “navel of the earth.”

Chapter 14: The Church of St. Mary built in the Valley of Josaphat, in which is her Tomb #

¹ The devoted pilgrim to the Holy Places, the saintly Arculf, visited the Church of St. Mary in the Valley of Josaphat. This church has two levels: the lower one is a circular structure with a remarkable stone roof, featuring an altar in its eastern section. To the right of this altar lies the empty stone sepulcher of St. Mary, where her body rested for a time after her burial. However, how, when, or by whom her sacred body was taken from the tomb, or where it now awaits the Resurrection, remains unknown.

² In the lower, circular Church of St. Mary, visitors can see a stone embedded in the right-hand wall. This is the very rock upon which, on the night He was betrayed by Judas into the hands of sinners, the Lord prayed on bended knee in the Garden of Gethsemane. The rock bears the impressions of His two knees, as if they had been pressed into the softest wax. This account was given to us by our brother in Christ, the saintly Arculf, who witnessed it with his own eyes.

³ In the upper Church of St. Mary, which is also circular, there are four altars.

Chapter 15: The Tower of Josaphat built in the same valley #

¹ In the same valley mentioned earlier, not far from the Church of St. Mary, stands the Tower of Josaphat, where his tomb can be seen.

Chapter 16: The Tombs of Simeon and Joseph #

¹ This small tower is connected on the right side to a stone house carved out of the rock, separated from the Mount of Olives. Inside, two unadorned tombs, hewn with iron tools, are shown. One belongs to Simeon, the righteous man who, having held the infant Lord Jesus in his arms in the Temple, prophesied about Him. The other is said to be the tomb of Joseph, the husband of St. Mary and the guardian of the Lord Jesus.

Chapter 17: The Cave in the Rock of the Mount of Olives, Across the Valley of Josaphat, Where Four Tables and Two Wells Are Found #

¹ On the side of the Mount of Olives, not far from the Church of St. Mary, which stands on higher ground across the Valley of Josaphat, there is a cave containing two very deep wells. One descends to a great depth beneath the mountain, while the other is set into the pavement of the cave, with its vast cavity said to extend in a straight course down into the depths. Both wells remain sealed. Within the same cave, there are four stone tables. The one closest to the entrance on the inside is said to be that of our Lord Jesus Christ, with His seat undoubtedly positioned beside His small table. Here, He was known to sit at meals with His twelve Apostles, who sat at the other tables in the same place. The sealed well in the pavement is particularly associated with the tables of the Apostles. The small entrance to the cave is secured by a wooden gate, as recounted by the saintly Arculf, who frequently visited this sacred site.

Chapter 18: The Gate of David and the Place where Judas Iscarioth hanged himself by a Rope #

¹ The Gate of David is located on a slight elevation of Mount Zion to the west. Those who exit the city through this gate, keeping it and Mount Zion to their left, come to a stone bridge that extends in a straight line across the valley to the south, supported by arches. Near the middle of this bridge, on the western side, is the place where Judas Iscariot, overcome with despair, hanged himself. To this day, a large fig tree is shown at this site, from which, as tradition holds, Judas hanged himself. As the presbyter Juvencus poetically wrote: “From fig-tree top he snatched a shapeless death.”

Chapter 19: The Structure of the Great Basilica on Mount Zion and the Location of the Mountain #

¹ Mount Zion was mentioned earlier, and now a brief and concise description must be provided of the grand basilica that was built there. A drawing of this structure is included here:

²

³ Here is the rock where Stephen, being stoned outside the city, fell asleep in the Lord. Beyond the great church described earlier, which encompasses many sacred sites within its walls, there stands another significant rock to the west—the very place where, according to tradition, Stephen was martyred. This Apostolic Church, as mentioned above, was constructed of stone on a level area of the higher ground of Mount Zion.

Chapter 20: The Field Called in Hebrew Akeldama #

¹ This small field, located toward the southern part of Mount Zion, was frequently visited by our traveler Arculf. It is enclosed by a stone boundary wall, and within it, a significant number of pilgrims are carefully buried. However, others are left unburied with little care, merely covered with cloth or animal skins, and thus, lying exposed on the ground, they decay.

Chapter 21: The Rough and Rocky Terrain Extending from Jerusalem to the City of Samuel and Caesarea Maritima #

¹ From Aelia (Jerusalem) northward to the City of Samuel, known as Arimathea, the landscape is rough and rocky, though there are occasional open spaces and thorny valleys stretching toward the Tanitic region. A different type of terrain is found westward from Aelia and Mount Zion, extending to Caesarea Maritima in Palestine. While there are some narrow and rugged areas along the way, the land is largely open, with rolling downs dotted with olive groves.

Chapter 22: The Mount of Olives: Its Height and Soil Characteristics #

¹ According to Arculf, the Mount of Olives is rarely home to trees other than the vine and the olive. However, it produces excellent crops of wheat and barley. This suggests that the soil is more suited for grass and flowers rather than trees.

² In terms of height, the Mount of Olives appears to be roughly equal to Mount Zion. However, when comparing their physical dimensions—specifically width and length—Mount Zion seems smaller and more compact.

³ Between these two mountains lies the Valley of Jehoshaphat, which, as mentioned earlier, runs from north to south.

Chapter 23: The Place of the Lord’s Ascension and the Church Built Upon It #

¹ Among all the locations on the Mount of Olives, none appears to be higher than the spot from which the Lord is believed to have ascended into heaven. At this sacred site stands a large, circular church, encircled by three vaulted porticoes covered from above.

² However, the church’s central interior remains open to the sky, without a roof or dome. On its eastern side, there is an altar sheltered under a narrow covering. This design ensures that the very place where the Lord’s footprints were last seen—when He was taken up into heaven in a cloud—remains open to the heavens, allowing those who pray there to lift their eyes freely toward the sky.

³ When this basilica, which I have briefly mentioned, was under construction, the site of the Lord’s footprints, as recorded elsewhere, could not be enclosed beneath its roof along with the rest of the structure. No matter what was placed there, the ground—unwilling to accept anything made by human hands—rejected it, casting it back upon those who laid it.

⁴ Moreover, the imprint of the dust once trodden by the Lord remains so enduring that the shape of His footsteps can still be seen. Even though the faithful who gather there each day take away small portions of the sacred earth, the site suffers no diminishment, and the ground continues to bear the same unmistakable mark of His footsteps.

⁵ Furthermore, as the saintly Arculf, who carefully visited this site, reports, a large hollow brass cylinder has been placed there. It is broad in circumference and flattened at the top, with its height measured to reach up to a person’s neck. At its center, there is a sizable opening through which the uncovered footprints of the Lord can be plainly seen, still imprinted in the dust.

⁶ On the western side of the cylinder, there is a doorway, allowing visitors to enter and approach the sacred dust. Through the open hole at the top, they may extend their hands and take up small portions of the holy earth.

⁷ The account given by Arculf regarding the footprints of the Lord aligns with the writings of others. According to these sources, the footprints could not be covered in any way—neither by the roof of the house nor by any special lower or closer covering. As a result, they remain visible to all who enter, with the marks of the Lord’s feet clearly imprinted in the dust of that place.

⁸ These sacred footprints are illuminated by the light of a great lamp, which is suspended from pulleys above the cylindrical structure within the church. This lamp burns continuously, both day and night.

⁹ Furthermore, on the western side of the circular church previously mentioned, there are eight high windows, fitted with glazed shutters. Within these windows, an equal number of lamps burn, positioned directly opposite them. These lamps, suspended by chains, are arranged so that each one hangs at a uniform height, neither higher nor lower, appearing fixed to its respective window, where it is prominently displayed.

¹⁰ The brightness of these lamps is so great that, as their light pours abundantly through the glass from the summit of the Mount of Olives, it illuminates not only the western side of the mountain near the circular basilica but also the steep path of steps leading from the Valley of Jehoshaphat up to Jerusalem. Even on the darkest nights, this path is wonderfully lit. Likewise, much of the nearby city on the opposite side is bathed in the same radiant glow.

¹¹ Arculf described this brilliant and awe-inspiring radiance of the eight great lamps shining from the holy mountain, the very site of the Lord’s ascension. This spectacle fills the hearts of faithful onlookers with deep longing for divine love, while also inspiring a sense of reverence and profound inner contrition.

¹² Arculf also told me this about the same round church: On the anniversary of the Lord’s Ascension, at midday, after the solemn celebration of the Mass in that basilica, a powerful and violent windstorm arises every year without fail. The force of the tempest is so great that no one can remain standing or seated in the church or its surroundings. Instead, all fall prostrate in prayer, their faces to the ground, until the fierce storm has passed.

¹³ The effect of this tremendous windstorm is that this part of the building cannot be vaulted over. As a result, the spot where the Lord’s footprints are impressed and clearly visible remains open to the sky at the center of the circular structure. Whenever an attempt was made to construct a vault over it, the force of the wind—acting according to the Divine will—would scatter the materials, preventing any human effort from enclosing the space.

¹⁴ This account of the dreadful storm was given to us by the holy Arculf, who was personally present in the Church on the Mount of Olives at the very hour of the Lord’s Ascension when the fierce tempest arose.

¹⁵ Below is a drawing of this round church, however imperfectly it may have been rendered. The illustration also depicts the brass cylinder positioned at the center of the church.

¹⁶

¹⁷ We also learned from the account of the saintly Arculf that in the round church, in addition to the usual light from the eight lamps previously mentioned as shining within the church at night, an almost countless number of additional lamps are lit on the night of the Lord’s Ascension. Their awe-inspiring and brilliant light, pouring abundantly through the glass windows, not only illuminates the Mount of Olives but makes it appear as though it is entirely ablaze. The entire city and the surrounding areas are also bathed in this extraordinary radiance.

Chapter 34: The Sepulchre of Lazarus and the Church built above it, and the connecting Monastery #

¹ Arculf, who visited the aforementioned holy sites, came to a small plain in Bethany, surrounded by a vast olive grove. There, a large monastery and a great basilica stand over the cave from which the Lord called Lazarus back to life after he had been dead for four days.

Chapter 35: Another Church built to the Right of Bethany #

¹ As for another, more renowned church built on the southern side of Bethany, at the place on the Mount of Olives where the Lord is said to have spoken to His disciples, I believe we should describe it briefly.

² Therefore, we must carefully examine the occasion, the timing, and the specific individuals among His disciples to whom the Lord was speaking. These three considerations, if we consult the writings of the three Evangelists—Matthew, Mark, and Luke—will become clear, for they present the nature of His discourse in complete harmony with one another. As for the location of this gathering, there can be no doubt for anyone who reads Matthew’s account, which states:

³ “As Jesus sat on the Mount of Olives, His disciples came to Him privately and said, ‘Tell us, when will these things occur, and what will be the sign of Your coming and of the end of the age?’”.

⁴ While Matthew does not mention who exactly asked Him, Mark records that Peter, James, John, and Andrew asked privately. In response to their question, Jesus warned, “See that no one deceives you. For many will come in My name, claiming, ‘I am the Christ’”.

⁵ He then continued at length about the final times and the consummation of the age—a discourse that Matthew records in great detail, concluding with Jesus saying, “And it came to pass, when Jesus had finished all these sayings, He said to His disciples, ‘You know that in two days the Passover is coming, and the Son of Man will be betrayed to be crucified…’”.

⁶ It is clearly shown that on the fourth day of the week—two days after the first day of the Unleavened Bread that established the Passover—the Lord delivered the extended address mentioned earlier in answer to the question posed by the four named disciples. At the very place where this address was given, a church was founded in its memory, and it continues to be held in great honor.

⁷ Thus, we have so far described the holy sites of Jerusalem, Mount Zion, the Mount of Olives, and the Valley of Josaphat (which lies between these mountains), all according to the reliable account of the venerable Arculf, who visited these sacred places.