while the sun sets over Jerusalem and the shadows slowly deepen, the resemblance is sufficient to strike one who had not heard that this was the place so named. Many arguments have been urged for this new site. Its proximity to an ancient Jewish cemetery is in favour of the probability that Joseph’s tomb was there. It was close to the public highway, as Calvary undoubtedly was. It is also significant that the gate now known as the Damascus Gate was formerly called St. Stephen’s Gate; and tradition affirmed that through it St. Stephen was led forth to his martyrdom. It is probable that the martyrdom took place on the public execution-ground, where, in the natural course of events, Jesus and the robbers would also have been crucified. Finally, and most important, recent explorations have discovered, in various parts of the city, huge Jewish stones which are believed by advocates of this theory to be those of the wall which stood there in the time of Christ. By completing the line of these stones a wall is reconstructed which encloses the traditional Church of the Holy Sepulchre, while it leaves Gordon’s site still outside. To get the Holy Sepulchre outside this wall, as we know the place of the crucifixion was, it would be necessary to imagine a sharp angular recess in the wall pointing inwards, with Calvary filling the space within the arms of the angle. It matters little where the spot was. Yet it would be interesting if the north side of the city should ultimately claim Him from the west--Nazareth, as it were, from Rome. The garden and the new grave belong to an English committee of trustees endowed in 1901. It would indeed be a striking thing if, after all the idolatry of sites which the vision of St. Helena started, the real hill and garden where the world’s great tragedy was enacted should prove to have gone past Roman and Greek worshippers both, and to have been committed to the hands of Protestants.[61]