The position of the traditional sites of Calvary and the Holy Sepulchre, in the middle of the north quarter of Jerusalem, seems to have given rise to suspicions very early. Eusebius[19] speaks of the “new Jerusalem rising opposite the old,” and appears to think that the latter included little more than the traditional Sion and the Temple hill. Later writers[20] are careful to urge that Hadrian was the first to enclose the sacred sites within the city wall, though there is no foundation in contemporary accounts for this assertion. Even the pilgrims were not always satisfied to accept all the traditions. John of Würzburg, about 1160 A. D., knew that the Ṣakhrah rock could not be that of Jacob at Bethel, though Theodorich a dozen years later seems to have accepted what was then a recent tradition, confounding the “House of God”--or Temple--with the city Bethel. Some of the early writers were aware that different statements in the New Testament were “hard to reconcile,” and sites which were called “Galilee”--on Olivet and on Sion--arose from apologetic explanations of the different accounts in the Gospels as to what happened after the Resurrection.[21] [Sidenote: PILLARS OF SCOURGING] Next to the relics in the Church of the Holy Sepulchre, the sites on Mount Sion were venerated from an early age. A church (now the Mosque of Nebi Dâûd) already existed in the fourth century, and was said to mark the sites of the Last Supper and of the descent of the Holy Ghost at Pentecost. By 440 A. D. it had come to be regarded as the oldest church in the world, founded by Christ or by the Apostles. It was regarded by Jews and Christians in the twelfth century as being close to David’s tomb. The Franciscans held it from 1313 till the time of Pope Sixtus IV.[22] (1471–84 A. D.), who sanctioned the transference of the traditions therewith connected to the so-called “House of Caiaphas”--now the small Armenian convent outside the south wall--when the Moslems seized the old church as being the sepulchre of “the prophet David.” About 1547 the Franciscans seem to have recovered this Church of the Cœnaculum, or Last Supper, but had again lost it by 1561. We do not know the reasons given for approving the translation of sites, but such transferences were common even in the end of the thirteenth century, as the Moslems gradually extended their boundaries in Palestine, acquiring many of the older traditional sites which pilgrims were then unable to visit. The “House of Caiaphas” was shown as early as the fourth century as being the place where Peter denied his Lord. It once belonged to the Georgians, whom the Franciscans succeeded, and it afterwards became the burial-place of the Armenian patriarchs. Many traditions clustered round it in the Middle Ages, and the scene of the Virgin’s death in the house of St. John was shown close by on the south. In the church porch was a pillar, noticed by the Bordeaux Pilgrim as that to which Christ was bound for scourging; but