718” A. D.[471] He was thus not consigned to the “common monument” with other pilgrims. The fifth inscription is also in red paint, over the door of a tomb, and is much defaced. It seems, however, to read, “The private grave of the beloved offspring of holy Sergius, beneath his own coffin.” The sixth text, inside the same tomb, refers to this beloved son, the words “nineteen years” being legible, and no doubt giving his age. It is probable that “holy Sergius” was the Greek patriarch of Jerusalem who died _c._ 858 A. D., or the second of the name dying 911 A. D. The seventh inscription is boldly cut on the front of the tomb, round a Greek cross,[472] and appears to run thus: “A private monument holding Thekla, abbess of the monastery of Job in the city [or, lot] of George.” De Vogüé (misreading the contracted word _thes_ as _seb_) supposed this to be the tomb of Thekla Sebastê (or Augusta), the eldest daughter of Theodosius and Theodora, shut up in a convent by her brother Michael III. of Byzantium, and still alive under Basil the Macedonian (867–86 A. D.); but this now seems to be uncertain. If the contracted word _As_ stands for “city,” her monastery must have been in Lydda, the city of St. George; but if it stands for _Aisa_, “lot” (the diphthongs being often omitted in texts of this age), it is more probable that the grave was in the property of the Church of St. George in Jerusalem. There was more than one Monastery of Job in Palestine, the most famous being that in Bashan, while another (_Deir Aiyûb_) was on the Jaffa road near the foot of the mountains. There may have been a third at Jerusalem itself, for in 1129 A. D. the “Casale of St. Job” belonged to the Church of the Virgin’s Tomb,[473] and this might be near the “well of Job,” not far East of the tomb. Another possible explanation is that the “Lot of George” was the property of the patriarch George, who died about 807 A. D., before the time of Thekla Augusta. Whatever be the true explanation of this and of the other texts, we see at least that in the eighth and ninth centuries the patriarchs of Jerusalem and the priests and monks of St. Sion held peaceful possession of their properties under the Moslems, and that the pilgrims from the Christian hospitals were buried, not only in a “common tomb” such as the great excavation at Aceldama, which existed[474] for their use at least as early as 680 A. D., but also in “private monuments” hard by. [Sidenote: CHARLEMAGNE]