We have now only to visit the walled enclosure to the south of the Sion Gate. This is a small Armenian convent, which is said to occupy the site of the house of Caiaphas: the tradition dates from the fourth century. I have already said that the Pilgrim of Bordeaux mentions it, without however stating that a church stood there. We find in the writings of Nicephorus Callistus[787], that S. Helena built a church there, and dedicated it to S. Peter; but this is not confirmed by any one besides. None of the authors, contemporary with or posterior to S. Helena, allude to it; and we cannot suppose that this Sanctuary would be omitted in the Itinerary of S. Paula, which names all the others that were then in existence. It was unknown at the time of the Crusades, as it is not recorded by Edrisi, who wrote A.D. 1151, nor by Phocas, in his journey in Palestine, A.D. 1185. Marinus Sanutus, in the fourteenth century, is the first writer who mentions it. He calls it the Church of S. Saviour; the name it still bears[788]. Hence I infer that the church and the convent adjoining were erected at the end of the thirteenth century, or at the beginning of the fourteenth. Although the tradition concerning the House of Caiaphas goes back as far as the fourth century, I believe it would be difficult to maintain its correctness, as we have no _data_ whatever from the Bible to assist us in fixing the position of the High-priest's dwelling. The entrance is by a small door on the north, near the north-west corner. The church is oblong in plan (50 feet long by 25 wide), without any architectural features worthy of notice. The pictures on the walls are ugly and grotesque. In the central altar at the east end two large pieces of stone are exhibited, which are said to have formed part of the mass that closed the door of the Sepulchre of Christ. Their genuineness would be difficult to establish; but, be that as it may, the Armenians ought to be ashamed of shewing them, as they were entrusted to them by the Franciscans in 1570, at the time of the war with Cyprus, and afterwards dishonourably appropriated. There is neither history nor tradition to support the claims of these stones, and the Latin Fathers suffer their loss with patience, since their thickness would not correspond with the size mentioned by the Evangelist[789], and the little that can be seen of them is enough to shew that they cannot have belonged to a stone of the right shape. On the south of the altar is a very small square-headed door leading into a narrow chamber, in which two persons can scarcely stand. This is said to be the prison where Jesus was kept during the remainder of the night after he was brought to Caiaphas. The walls shew no signs of antiquity; the pavement rests upon a mass of rubbish; the tradition is unfounded, and the place perhaps was formerly only a closet. In the courts before the church they point out the spot on which S. Peter stood when he denied his Master,