A little further on is the entrance of the so-called Chapel of Adam (belonging to the Greeks), which, as I have already said, is situated under the north wing of the Calvary, and shews, at its east end, the fissure in the rock rent at our Saviour's death. Zuallardus, who visited Jerusalem A.D. 1586, states that this place was dedicated to S. John, but no one at the present day knows when the change was made. An altar, built of masonry, stands in the middle of the chamber at the east end. On its south side is a small hole, into which the pilgrim inserts his hand to touch the rock enclosing the skull of Adam, while a Greek monk relates to him that it was brought there by Noah, before the Flood began. The whole chamber is worth notice, because before the conflagration of 1808 it contained the tombs, which covered the dust of Godfrey of Bouillon and his brother Baldwin[408]. These monuments were removed by the Greeks, with the intention of destroying a conspicuous and obvious proof that the Sepulchre had once belonged to the Latins alone. The remains of the Latin kings however were not profaned, but were deposited, (as I was informed,) in a recess in the chamber on the south of the chapel under the south wing of the Calvary, where now the Greek guardian of the Sepulchre sits to receive the offerings of the pilgrims, and present them in return with trifles blessed within the walls of the Sanctuary. It is to be hoped that when Russia and France have completed the restoration of the dome, the Greeks will bring them forth from their hiding-place, and erect over them new monuments bearing the old inscriptions. On quitting the Chapel of Adam we find, at a short distance, a slab rising about six inches above the ground, called the Stone of Unction, because it is believed that on it the body of our Saviour was wrapt up with spices for burial. According to the monks, the actual stone cannot be seen, as it has been covered up to preserve it from the pilgrims, who would have carried it away piecemeal for relics. The account is plausible; but it is hard to understand how the spot could have been identified after the great changes wrought by the savage vandalism of Hadrian. Sanutus[409], who wrote in the fourteenth century, mentions this stone, but places it in the middle of the choir belonging to the Greeks. It is the joint property of the Latins, Greeks, and Armenians, who keep lamps and tapers constantly burning, that bear the devices of the community to which they belong.