After the publication of the works of the Rev. G. Williams, Professor Willis, and M. de Vogüé, on the Church of the Holy Sepulchre, the fruits of so much learning and research, it is perhaps rash to undertake to write upon this subject; still, as I only enter upon its history so far as it concerns things now to be seen and the explanation of my own investigations, I venture to apply myself to the task; requesting the reader, who is desirous of fuller information, to study the works of these authors[372]. If I may happen to differ from them on any point, I do not intend to discuss their theories, as that would occupy too much time, but simply to state my own opinions, which have been formed after a most careful examination of the place by different means, during a period of eight years. My principal aim is to establish the genuineness of the site now reverenced as the Sepulchre of Christ, and to point out the position of Calvary in its neighbourhood; therefore I begin from this point; the more so, because the identity of the present tomb is disputed, and those who disbelieve in it lean especially on the assertions, that its situation with reference to the ancient city disqualifies it; as it is within the circuit of the walls, instead of without in accordance with the Jewish law; and that every trace was swept away by the destruction of the city by Titus, and the alterations of Hadrian; so that the basilica of Constantine did not cover the real Sepulchre of Christ. We proceed then to examine the question. The place of our Saviour's Passion undoubtedly was outside the city, in accordance with the Jewish law, as is proved by the words of S. John[373]: "This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city." According to the positions which I have assigned to the walls, Golgotha was at that time without the city, being very near the second line formed by the walls of Solomon and Hezekiah; for it must be remembered that the third line was not yet built, because King Agrippa I. did not arrive at Jerusalem till A.D. 42, some years after the death of Christ, and the work commenced shortly afterwards. The fact that a large crowd[374] followed our Saviour also makes it probable that the place was near the city, for as the next day was the Sabbath and 'an high day[375],' and as it was about the sixth hour when He was brought forth to the people[376], and the ninth when He died[377], they would have had to return home to prepare the Passover, and not have had time to go any considerable distance.