The locality has undergone so many alterations, that it is now impossible to fix the relative positions of the church and the tomb; but the former must have been different in plan and in dimensions from the small mosque, which, as I believe, retains few, if any, remains of the ancient Christian church. The tradition indicating this spot as the scene of the miracle is as early as that of Bethany itself. The Pilgrim of Bordeaux, A.D. 333, writes, "There is a crypt there, where Lazarus, whom the Lord raised, was laid." He does not allude to any building erected there by S. Helena, therefore I doubt the truth of the following statement of Nicephorus Callistus[714]: "Thence having gone on to Bethany, she erected a noble temple to Lazarus the friend of Christ. That place is two miles from Jerusalem." S. Jerome[715] (who died A.D. 420) speaks of this tomb and of a church there, but does not say that it was built by the Empress Helena[716]. At a later period the tomb and church were seen by Antoninus of Piacenza and Arculf; the latter of whom "visited at Bethany a certain small field surrounded by a great olive-grove, on which stands a large monastery, and a large church built over the cave, from which our Lord raised up Lazarus after he had lain dead four days[717]." Bernard, the Wise[718], writes thus: "Thence we proceeded to Bethany on the descent of Mount Olivet, where is a monastery whose church marks the Tomb of Lazarus." This place is also mentioned by Sæwulf, so that tradition and local evidence bring it down to the epoch of the Latin kingdom. The tomb must have been altered by the Crusaders, whose work we recognize in the vestibule leading into the sepulchre; but we have no record of the general appearance of the exterior of the church after their restoration. We see, therefore, that an unbroken tradition has been attached to this tomb from the beginning of the Christian era to the present day.