To begin with, students of the liturgy used to be divided over the question when and where the palm procession originated, and various conjectures were put forth. Binterim thought Bishop Peter introduced the blessing of palms at Edessa in 397, while Martène, attributed its origin to the eighth or ninth century. As a matter of fact, not a trace of the blessing of palms is found in the Gregorian sacramentary.[125] We shall certainly not be mistaken if we look for the origin of the palm procession in Jerusalem, for the Gallic pilgrim gives us the following account: On the Sunday, at the beginning of Holy Week, the usual Sunday morning services were held in the larger church on Golgotha, then called the _Martyrium_, but at the seventh hour of the day (about one P.M.) all the people assembled on the Mount of Olives, where was the cave in which the Lord used to teach. There for two hours, hymns and antiphons were sung and lections from the Scriptures were read. At the ninth hour, they ascended to the summit, whence the Lord ascended to heaven. Here again, hymns were sung, lections suitable to the place and day were read, and prayers were offered up. At the seventh hour, when the gospel account of Christ’s entry into Jerusalem had been read, all rose up, and with branches of palm or olive in their hands, and, singing _Benedictus qui venit_, proceeded from the hill down into the city, and continued their procession until they reached the Church of the Anastasis where vespers were sung, and an _oratio ad crucem_ offered up.[126] It was quite in keeping with the dramatic character of Catholic worship to represent, in some marked way, Christ’s memorable entry into Jerusalem at the last passover. On the very scene of the event especially, one was, so to speak, drawn on to do so without any special exercise of the inventive faculty being required.