Martyrium

And also the dedication in the year 335 of the Basilica and Shrine built on Calvi by Constantine himself, which marks the site of the crucifixion.

The basilica named the Martyrium and the shrine named the Calvarium were destroyed by the Persians in the year 614.

They even had the audacity to steal the cross.

but the cross was worn back according to tradition by Emperor Heraclius, who intended himself to carry the cross back to Jerusalem.

Etheria knows nothing of these.

She names only the Martyrium, the Anastasis, and the Church of Zion, and as her description of the holy city is rich in detail, it may be reasonably concluded that these were the only churches which she saw, and that her visit was prior to the erection of those named by Theodosius.

Meister uses a similar argument to prove that the pilgrimage must be prior to the building by Justinian of the Church of St. Mary Diapara in 543, as it certainly was.

But this reasoning is equally conclusive to establish its priority to the Breviarium and the Peregrinatio Theodosii.

Three, the Sanctuary of the Cross on the traditional site of Golgotha, where the wood of the True Cross, etc., were kept.

This consisted of two parts, A, Ante Crucem, an open court, atrium, locus sub divanas, with cloisters, and B, Post Crucem, a smaller roofed-in building.

Four, the Martyrium, Ecclesia Major, which was also Post Crucem, but exactly where in relation to 3B is not quite clear.

See conjectural plan on page 137 of Bernard's edition.

We know that the late Mrs. McClure considered this an additional cooperation of her conviction that Meister's date for the pilgrimage was wrong.

and it is certainly a remarkable side-light on the narrative if the date and the other statements are to be relied on between the city of arabia and pelusium on the sea-coast she mentions only one place that she passed through viz tatniss which is taken as more likely to be the ancient taffanis or dafno than tannis zoan but the two places were not far apart and the relevancy of the extract just given is not affected without further description of her journey etheria arrived once more in jerusalem she now proceeds to describe another expedition she undertook from there this to make the ascent of mount nebo in the land of moab this time she was accompanied by several of the clergy and monks they crossed the jordan by jericho and passing through came to the mountain and having reached the top were much delighted with the panorama spread before them particulars of which she gives they then returned to the holy city her next tour was through jericho again and then northwards up the jordan valley until they came first to salem where they visited melchizedek's church and city then to ainan thisbe elijah's native place and the brook cherith and so crossing the jordan into the ascetis uz where they made the burying-place of job at carneas or deneba the final point of their journey the church had been built by some tribune but left unfinished here again etheria refers to the thankfulness and joy with which she and her companions made their communion at the special oblation which the bishop offered at her request before they returned once more to jerusalem but there is a gap in the manuscript in the middle of the account of this tour after leaving the brook charith they continued up the valley until they saw on the left towards phoenicia on the northwest a great and very high mountain which extended and there the gap begins and when the story is taken up again we are at job's burial place valerius chapter two mentioned several mountains as visited by her which are omitted in our fragments pharan where moses prayed with hands uplifted but that no doubt she described before our fragments begin page one tabor the scene of our lord's transfiguration hermon where the lord was wont to rest himself with his disciples and the mountain where our lord taught his disciples the beatitudes c the shape of tabor which is conical and not very high does not suit etheria's description one would think therefore that it was part of the hermon range that she saw and that by the time she saw it she had returned east to cross the jordan the time had now come for etheria to return to her own country but still full of energy and desire to see as much as she could she determined to make a big detour from antioch which would lie in her direct course by land to constantinople and visit from there several important and interesting places in northwest syria and mesopotamia before turning her face westwards accordingly when she left antioch she went first to heriopolis and from there reached the great river euphrates which she can only compare with the rhone for its width and strong current they crossed it in a ship and came to bethne in and from thence arrived at edessa the chief goal of her desires where she stayed three days and had a busy and very interesting time matters of interest are involved in this portion of the narrative which deserve attention etheria expressly says she went to edessa to pray at the martyrium of st thomas the apostle whose whole body is there and when she arrived there she and her companions went at once to the church and the martyrium of st thomas she found the great and beautiful church had been rebuilt in a new form nova compositicione this the emperor valens had finished in three seventy two sacra hist e four eighteen her language seems though not at all certainly to imply that the martyrium was still separate from the church the chronicle of edessa says the tomb was transferred to the new church in three ninety four when cyrus was bishop who had succeeded eulogius on his death in three eighty eight this again seems to corroborate the date we have accepted for her pilgrimage she visited many other martyria in the town but makes no specific allusion to the famous likeness of our lord though it is said to have been held in veneration at least as early as the middle of the fourth century she does however describe two other striking likenesses which she was taken to see though that can hardly be more than a coincidence viz the marble busts or images of king agbar and his son magnus in the royal palace page thirty three etheria gives us likewise an account that will be read with interest of what she was told about the letters of apgar to our lord and his answer this account differs from that of eusebius is to ecclesia to thirteen in mentioning the promise of christ that no enemy should ever enter the city eusebius knows nothing of such a promise of immunity though later historians relate it see bernard's note page thirty six and it was known to ephraim cyrus about three ninety she also mentions that she had copies of these letters at home meister points out that rufinus's translation of eusebius historia ecclesia into latin was not complete before three ninety eight at the earliest from which he argues that copies would not be known in the west so soon as the date assigned by gamurieni and adopted by ourselves but there may have been other sources or authorities greek as well as latin besides eusebius nor was etheria perhaps quite so ignorant of greek as is usually thought and her copies may have been in that language after all from edessa she went on to heron and stayed there two days one of them being april twenty fourth the festival of st helpidius see note on page thirty seven she would very much have liked to penetrate farther east to nisibis and then on to ur of the chaldees but the bishop dissuaded her on the ground that that district was now in the hands of the persians no longer the romans see page thirty nine she was content therefore to go only six miles out and see the well from which jacob watered rachel's flocks at a place called fadanah the padan aram of genesis twenty eight two she then returned to antioch and pursued her westward journey through cilicia till she came to tarsus here she made another detour by way of pompeopolis or soli and coricus both on the sea-coast in order to pay a special visit to the tomb of st thecla in where she met to her great delight her dear friend marthana whom she had known in jerusalem see note on page twenty nine coming back to tarsus she made her way without further delay by mopsacrine which she calls mansocrinae and under mount taurus through cappadocia galadia and bithynia until she arrived at chalcedon and stopped there for the famous shrine of st euphemia and finally arrived at constantinople there she visited the church of the apostles page forty four and many other of the martyria with which the city abounded and still indefatigable tells her beloved sisters that while she is preparing this narrative for them there and also it seems drawing up her account of the services and rites which she had witnessed at jerusalem She will not actually leave her home till she has crossed into Asia once again and visited the Martyrium of St. John at Ephesus.

If anything further remains to tell and her life is spared, she will relate it in person or in another letter.

And so she brings her story to an end, which investigation proves to be as veracious as it is undoubtedly vivacious throughout.

Etheria knows nothing of these.

She names only the Martyrium, the Anastasis, and the Church of Zion, and as her description of the holy city is rich in detail, it may be reasonably concluded that these were the only churches which she saw, and that her visit was prior to the erection of those named by Theodosius.

Meister uses a similar argument to prove that the pilgrimage must be prior to the building by Justinian of the Church of St. Mary d'Apara in 543, as it certainly was.

But this reasoning is equally conclusive to establish its priority to the Breviarium and the Peregrinatio Theodosii.

The Sanctuary of the Cross on the traditional site of Golgotha, where the wood of the true cross, etc., were kept.

This consisted of two parts, a. ante crucem, an open court, atrium, locus sub divanus, with cloisters, and b. post crucem, a smaller roofed-in building.

For the Martyrium Ecclesia Major, which was also post-crucem, but exactly where in relation to 3B is not quite clear.

See conjectural plan on page 137 of Bernard's edition.

Etheria knows nothing of these.

She names only the Martyrium, the Anastasis, and the Church of Zion, and as her description of the holy city is rich in detail, it may be reasonably concluded that these were the only churches which she saw, and that her visit was prior to the erection of those named by Theodosius.

Meister uses a similar argument to prove that the pilgrimage must be prior to the building by Justinian of the Church of St. Mary d'Apara in 543, as it certainly was.

But this reasoning is equally conclusive to establish its priority to the Breviarium and the Peregrinatio Theodosii.

This consisted of two parts, a. ante crucem, an open court, atrium, locus sub divanas, with cloisters, and b. post crucem, a smaller roofed-in building.

4.

The Martyrium, Ecclesia Major, which was also post crucem, but exactly where in relation to 3b is not quite clear.

See conjectural plan on page 137 of Bernard's edition.

two a resumption of the ordinary services now from the day after the fiftieth day all fast as is customary throughout the whole year each one as he is able except on the sabbath and on the lord's day which are never kept as fasts in this place on the ensuing days everything is done as during the whole year that is vigil is kept in the anastasis from the first cock-crow and if it be the lord's day at the earliest cockcrow the bishop first reads in the anastasis as is customary the passage from the gospel concerning the resurrection which is always read on the lord's day and then afterwards hymns and antiphons are said in the anastasis until daylight but if it be not the lord's day only hymns and antiphons are said in like manner in the anastasis from the first cockcrow until daylight all the apotocity and of the people those who are able attend the clergy go by turns daily the clergy go there at first cockcrow but the bishop always as it begins to dawn that the morning dismissal may be made with all the clergy present except on the lord's day when the bishop has to go at the first cockcrow that he may read the gospel in the anastasis afterwards everything is done as usual in the anastasis until the sixth hour and at the ninth as well as at lucanaria according to the custom of the whole year but on the fourth and sixth week-days the ninth hour is kept in zion as is customary seven baptism one the inscribing of the competence moreover i must write how they are taught who are baptized at easter now he who gives in his name gives it in on the day before quadragesima and the priest writes down the names of all This is before the eight weeks which I have said are kept here at Quadragesima.

And when the priest has written down the names of all, after the next day of Quadragesima, that is, on the day when the eight weeks begin, the chair is set for the bishop in the midst of the great church, that is, at the martyrium, and the priests sit in chairs on either side of him while all the clergy stand.

Then one by one the competence are brought up, coming if they are males viri with their fathers and if females femine with their mothers then the bishop asked the neighbours of every one who has entered concerning each individual saying does this person lead a good life is he obedient to his parents is he not given to wine nor deceitful making also inquiry about the several vices which are more serious in man and if he has proved him in the presence of witnesses to be blameless in all these matters concerning which he has made inquiry he writes down his name with his own hand but if he is accused in any matter he orders him to go out saying let him amend and when he has amended then let him come to the font la and as he makes inquiry concerning the men so also does he concerning the women but if any be a stranger he comes not so easily to baptism unless he has testimonials from those who know him two preparation for baptism catechisings this also i must write reverend sisters lest you should think that these things are done without good reason the custom here is that they who come to baptism through these forty days which are kept as fast days are also exorcised by the clergy early in the day as soon as the morning dismissal has been made in the anastasis immediately afterwards the chair is placed for the bishop at the martyrium in the great church and all who are to be baptized sit around near the bishop both men and women their fathers and mothers standing there also besides these all the people who wish to hear come in and sit down the faithful however only for no catechumen enters there when the bishop teaches the others the law beginning from genesis he goes through all the scriptures during those forty days explaining them first literally and then unfolding them spiritually they are also taught about the resurrection and likewise all things concerning the faith during those days and this is called the catechizing three tradition of the creed then when five weeks are completed from the time when their teaching began the confidants are then taught the creed and as he explained the meaning of all the scriptures so does he explain the meaning of the creed each article first literally and then spiritually by this means all the faithful in these parts follow the scriptures when they are read in church inasmuch as they are all taught during those forty days from the first to the third hour for the catechising lasts for three hours and god knows reverend sisters that the voices of the faithful who come in to hear the catechising are louder in approval of the things spoken and explained by the bishop than they are when he sits and preaches in church then after the dismissal of the catechising is made it being already the third hour the bishop is at once escorted with hymns to the anastasis so the dismissal takes place at the third hour thus are they taught for three hours a day for seven weeks but in the eighth week of quadragesima which is called the great week there is no time for them to be taught because the things that are described above must be carried out four radio recitation of the creed and when the seven weeks are past and the paschal week is left which they call here the great week then the bishop comes in the morning into the great church at the martyrium and the chair is placed for him in the apse behind the altar where they come one by one a man with his father and a woman with her mother and recite the creed to the bishop and when they have recited the creed to the bishop he addresses them all and says during these seven weeks you have been taught all the law of the scriptures you have also heard concerning the faith and concerning the resurrection of the flesh and the whole meaning of the creed as far as you were able being yet catechumens but the teachings of the deeper mystery that is of baptism itself you cannot hear being as yet catechumens but lest you should think that anything is done without good reason these when you have been baptized in the name of god you shall hear in the anastasis during the eight paschal days after the dismissal from the church has been made you being as yet catechumens cannot be told the more secret mysteries of god five mystic catechisings but when the days of easter have come during those eight days that is from easter to the octave when the dismissal from the church has been made they go with hymns to the anastasis prayer is said anon the faithful are blessed and the bishop stands leaning against the inner rails which are in the cave of the anastasis and explains all things that are done in baptism in that hour no catechumen approaches the anastasis but only the neophytes and the faithful who wish to hear concerning the mysteries enter there and the doors are shut lest any catechumen should draw near and while the bishop discusses and sets forth each point the voices of those who applaud are so loud that they can be heard outside the church and truly the mysteries are so unfolded that there is no one unmoved at the things that he hears to be so explained now forasmuch as in that province some of the people know both greek and syriac while some know greek alone and others only and because the bishop although he knows syriac yet always speaks greek and never syriac there is always a priest standing by who when the bishop speaks greek interprets into syriac that all may understand what is being taught and because all the lessons that are read in the church must be read in greek he always stands by and interprets them into syriac for the people's sake that they may always be edified moreover the latins there who understand neither syriac nor greek in order that they be not disappointed have all things explained to them for there are other brothers and sisters knowing both greek and latin who translate into latin for them but what is above all things very pleasant and admirable here is that the hymns the antiphons and the lessons as well as the prayers which the bishop says always have suitable and fitting references both to the day that is being celebrated and also to the place where the celebration is taking place eight dedication of churches those are called the days of dedication when the holy church which is in golgotha and which they call the martyrium was consecrated to god the holy church also which is at the anastasis that is in the place where the lord rose after his passion was consecrated to god on that day the dedication of these holy churches is therefore celebrated with the highest honor because the cross of the lord was found on this same day and it was so ordained that when the holy churches above mentioned were first consecrated that should be the day when the cross of the lord had been found in order that the whole celebration should be made together with all rejoicing on the selfsame day moreover it appears from the holy scriptures that this is also the day of dedication when holy solomon having finished the house of god which he had built stood before the altar of god and prayed as it is written in the books of the chronicles so when these days of dedication are come they are kept for eight days and people began to assemble from all parts many days before not only monks and apotoxeti from various provinces from mesopotamia and syria from egypt and the tebed where there are very many monks and from every different place and province for there is none who does not turn his steps to jerusalem on that day for such rejoicing and for such high days but lay people too in like manner both men and women with faithful minds gather together in jerusalem from every province on those days for the sake of the holy day and the bishops even when they have been few are present to the number of forty or fifty in jerusalem on these days and with them come many of their clergy but why should i say more for he who on these days has not been present at so solemn a feast thinks that he has committed a very great sin unless some necessity which keeps a man back from carrying out a good resolution has hindered him now on these days of the dedication the adornment of all the churches is the same as at easter and at epiphany also on each day the procession is made to the several holy places as at easter and at epiphany for on the first and second days it is to the greater church which is called the martyrium on the third day it is to iliona that is the church which is on that mount whence the lord ascended into heaven after his passion and in this church is the cave wherein the lord used to teach his apostles on the mount of olives but on the fourth day the pilgrimage of etheria by etheria

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