(1A.) Another suggestion! Khodja is a corruption of the Persian word Khaja, a term that in the East generally denotes a merchant (Garcin de Tassy, _Les Noms Propres et les Titres Musulm._, 68). Or an interpretation of “Koldigen” is perhaps to be found in Koul, the Turkish for a detachment or small body of men, and jy, a termination significative of office, profession, or trade, as for instance, arabajy, one who drives; kayikjy, a boatman; ghemijy, a sailor, and similarly, Kouljy, one who leads a body of men. In European Turkey, however, Kouljy means also a coast-guard-man, and in other parts of that empire the term is applied to a keeper or custodian. In his Russian edition, Professor Bruun submits the word Koljy derived from Koll, the title of those of the second class of the Monastic Order of Kalender, the founder of which Order, singularly enough, was one named Joseph. With the reader must remain the privilege of deciding upon Joseph’s calling, whether monk, merchant, coast-guard-man, or custodian!—ED. (2.) “The Infidels call Jherusalem, Kurtzitalil.”—Jerusalem is called by the Turks, Kouds Shereef, with the first part of which name might be associated the first syllable “Kurtz”; but Shereef could scarcely have been corrupted to “italil”, which reminds me of Halil, a term pre-eminently applied to Abraham the friend of God, and given to the gate of the city that leads to Hebron, known as the Bab-el-Halil (Raumer, _Palæstina_, etc., 201).—BRUUN. (3.) “the pilgrims can kiss and touch it.”—The Russian pilgrim Daniel observed three openings in the marble slab, through which the sacred stone could be seen and kissed; but the indiscreet zeal of pilgrims, says Noroff, who contrived to chip off fragments, necessitated its protection from further mutilation.—BRUUN. (4.) “a brightness above the holy sepulchre, that is like fire.”—Some people believed that this miracle was performed through the intervention of a dove, while others attributed it to lightning. The Russian pilgrim Daniel explains to his readers that it is only those who have not attended during the celebration in church that could be sceptic as to the appearance of this light from heaven, and he trusts that the truly faithful and of good repute will believe in all the miracles that take place within the sanctuary! He concludes his observations by quoting Luke xvi, 10.—BRUUN. (4A.) Of the lamp that burned in front of the Holy Sepulchre, Sir John Mandevile has also recorded that “it went out of itself, on Good Friday, and again lit itself at the hour that our Lord rose from the dead.” This lamp Schiltberger may have seen, but it appears doubtful whether he witnessed the performance of the miracle of the Holy Fire, “the brightness above the Holy Sepulchre, that is like fire”, or he surely would have described the supernatural occurrence.