but all their people at home were mightily interested in what they had seen and heard in the Holy Land. We see them build churches representing the Holy Sepulchre. In the later centuries they make calvaries and stations on the way to them, representing the main points on Jesus' way to the cross, on the so-called Via Dolorosa at Jerusalem. There is even (as I have pointed out in my book on _Christusbilder_) a mutual influence between the pilgrimages and the passion plays, which accounts for some changes in the order of scenes and the fixing of places at Jerusalem. The Bible continued to exercise its influence upon the Law. As King Alfred of England when collecting the laws of his people put the ten commandments at the beginning, so likewise the German collections, _Schwabenspiegel_, _Sachsenspiegel_, and so on, have prefaces which present the national law as an emanation from the law of God as contained in the Old and New Testaments. Still more important than these national laws was the so-called canon law, the collection of ecclesiastical canons and decrees of the Roman bishops. It is remarkable that this canon law, while incorporating naturally a good deal of Biblical matter, such as the degrees of relationship within which marriage is forbidden, does not make so much use of Biblical authority as one might expect. The decrees of the popes, it is true, usually begin with a quotation from the Bible, but that is more for the sake of appearances. The fact that the law of the church, in spite of all references to the Bible, was derived essentially from other sources, and that the study and the knowledge of this law were appreciated as the most important attainment of a bishop or even a clergyman, is very striking.