The Latin descriptions never mention the churches of the Greeks, Syrians, Georgians, Armenians, or Copts in the Holy City. The Latins had appropriated all the principal holy places. The abbot Daniel speaks of a monastery of St. Saba, apparently near the Tower of David; and John Phocas (in 1185 A. D.) mentions the Georgian hermits who lived in the tombs and caves on the east side of the Kidron Valley. The crosses that these and other recluses[535] cut on the walls can still be seen. The large Armenian Church of St. James on Sion probably existed in the twelfth century. The interior is now cased with porcelain tiles, and the floor is covered with fine carpets. The shrine on the north, supposed to contain the head of James the Less, is adorned with tortoise-shell, and in the great hall to the south is a remarkable fresco which may be of the twelfth or thirteenth century, representing Hell (as was then customary) as a monster with a huge mouth, into which naked souls are driven by the pitchforks of devils. We hear very little about the water-supply of the city, except that there were large tanks in the Ḥaram. The “Lake of Baths,” mentioned in 1137,[536] is probably the present “Patriarch’s Bath,” or Pool of Hezekiah, and the Piscina Interior--or supposed Bethesda--near St. Anne has been already mentioned. Outside the city the Mâmilla Pool was called the Lake of St. Egerius; and, about 1172, the Germans (that is to say, probably the Teutonic Order) constructed the present Birket es Sulṭân under the west wall of the upper city.[537] It was for “the common use of the town,” and was called the German Lake. On the old map of 1308 these two reservoirs already bear the titles “Upper” and “Lower Gihon.” The Well of Job, as already explained,[538] was reopened in 1184 by the Franks. Pilate’s aqueduct does not appear to be ever mentioned. [Sidenote: ST. STEPHEN]