The adoration of the Virgin began to be increasingly important after the great schism of 431 A. D., when Nestorius was condemned at Ephesus for refusing to her the title “Mother of God.” In the middle of the sixth century Justinian built his great Basilica of St. Mary on the south side of the Temple enclosure, and the Tomb of the Virgin is not mentioned by pilgrims before this time, nor are any of the other churches of St. Mary which existed within the city. The legend of the “Virgin’s Well,” where she washed the clothes of the infant Jesus, is much later. The underground church supposed in 530 A. D. to be the site of Mary’s tomb was beneath a basilica which Queen Melisinda replaced by the present church in 1161 A. D. She was buried soon after half-way down the steps to the crypt, yet in 1385 her tomb is described as that of “Queen Mary,” while to-day it is known as that of St. Joseph.[30] On Olivet the little cave-chapel of St. Lazarus in Bethany was built over in the fourth century,[31] but the sites of the Pater Noster and Credo chapels, and the Cave of Pelagia, are not noticed before the sixth century. The old “Cave of the Agony” may have been shown as “Gethsemane” in the time of Jerome,[32] but the Latin site on the south side of the road to Bethany was not enclosed by the Franciscans till 1847 A. D. Another site which is often changed is that of the place where Judas hanged himself, which is usually connected with an arch or bridge--no doubt on account of an apocryphal legend which I have been unable to trace.[33] In the sixth century Antony of Piacenza was shown the fig tree of Judas apparently north of the East Gate of Jerusalem; but if Adamnan rightly understood the account of Arculphus, his Gaulish guest in Iona, the bridge was to the south-west of the city, and Judas hanged himself on the west side of the middle arch, where a great fig tree then grew. This bridge is not otherwise mentioned, and in the fourteenth century an elder tree was shown, near Absalom’s tomb, and the little bridge over the Kidron on the east side of which Judas hung, according to Zuallardo.[34] From the fourth to the sixth century the ancient temple wall at the south-east angle of the enclosure stood up like a “pinnacle” above the ruins, and this was pointed out as the pinnacle on which Christ was placed by the Devil. Close by was the small vaulted chamber where Solomon “wrote Wisdom,” and where (in the “House of Simeon”) was the cradle of Christ. In the middle of the twelfth century a wooden cradle was shown, whereas this is now replaced by a Roman vaulted niche laid flat, which was once intended to hold a statue.[35]