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Endnotes
Philo, Legation to Gaius 299–306. To annoy the Jews, Pilate erected in Herod’s palace in the Holy City gilt shields with his own name and that of the Roman emperor, Tiberius. When the Jews protested, the emperor ordered the shields to be moved to the temple of Augustus in Caesarea.
R.E. Brown, The Death of the Messiah: From Gethsemane to the Grave, Anchor Bible Reference Library (New York: Doubleday, 1994), p. 845.
See in particular Pierre Benoit, “Prétoire, Lithostrothon et Gabbatha,” Revue Biblique 59 (1962), pp. 548–550.
Josephus calls it the “upper palace” (Jewish War 2.429) to distinguish it from the old Hasmonean palace on the eastern slope of the Tyropoeon Valley.
The definitive study is that of Virgilio C. Corbo, O.F.M., Il Santo Sepolcro di Gerusalemme, Aspetti arceologici dalle origini al periodo crociato (Jerusalem: Franciscan Printing Press, 1981–1982). It has been summarized and evaluated in Dan Bahat, “Does the Holy Sepulchre Church Mark the Burial of Jesus?” BAR 12:03.
Hilda F.F.M. Prescott, Friar Felix at Large: A Fifteenth-Century Pilgrimage to the Holy Land (New Haven: Yale University Press, 1960), p. 124.
Reinhold Röhricht, Bibliotheca Geographica Palaestinae: Chronologisches Verzeichniss der auf die Geographie des Heiligen Landes bezüglichen Literatur von 333 bis 1878 und Versuch einer Cartographie (Berlin: Reuther, 1890). p. 180.
Bernardino Amico, Plans of the Sacred Edifices of the Holy Land, trans. by T. Bellorini, O.F.M., and E. Hoade, O.F.M., with a preface and notes by B. Bagatti, O.F.M. (Jerusalem: Franciscan Press, 1953), pp. 78–86.
Ichnographiae Monumentorum Terrae Sanctae (1724–1744), 2nd. ed. of the Latin text with English version by Hoade, and preface and notes by Bagatti (Jerusalem: Franciscan Press, 1962), pp. 142–143.
See my “Pre-Constantinian Christian Jerusalem,” in The Christian Heritage in the Holy Land, ed. A. O’Mahony, G. Gunner and K. Hintlian (London: Scorpion Cavendish, 1995), pp. 13–21.
See in particular John Baldovin, The Urban Character of Christian Worship: The Origins, Development, and Meaning of Stational Liturgy (Rome: Gregorian, 1987), pp. 45–104.
See the excavation report, Vincent, “L’église de l’Léona,” Revue Biblique 8 (1911), pp. 219–265; and his subsequent observations in “Lléona: Sanctuaire primitif de l’Ascension,” Revue Biblique 64 (1957), pp. 48–71.
John Wilkinson, Egeria’s Travels to the Holy Land, rev. ed. (Jerusalem: Ariel, 1981), pp. 75, 134–136.
Wilkinson, with Joyce Hill and W.F. Ryan, Jerusalem Pilgrimage, 1099–1185 (London: Hakluyt Society, 1988), pp. 300–301.
This was one of the most popular legends in the Middle Ages. A tree from Paradise found its way into the hands of Solomon, who honored it until he was told that from it would hang a man who would destroy the kingdom. He hid it at the bottom of a pool, which had dried out at the time of Jesus’ execution. See A. Wilmart, “La légende du bois de la croix,” Revue Biblique 36 (1927), pp. 226–236; and Wilkinson, Jerusalem Pilgrimage, p. 75.
E. Hennecke and W. Schneemelcher, New Testament Apocrypha, trans. and ed. R. McL. Wilson (London: Lutterworth, 1959), 1.457.