Blood was shed, the sacrifice accomplished, and the world redeemed. On that day were shed many tears of heartfelt devotion and love of our Blessed Lord. Deeply moved by the feeling awakened in this holy place, we leave the chapel by another staircase, which leads us through the second chapel down again into the church, exactly at the chief entrance. Here we go to the right and reach the stone marking the place where Nicodemus and Joseph of Arimathea embalmed the Body of our Blessed Lord. Another verse is sung, and we go on to the middle of the church, where stands under the cupola a hexagonal chapel it is not large, and is divided by a wall into two parts, one is called the Angel's Chapel, because here the Angel appeared to the holy women. A narrow door leads to the second smaller division, where on our right lies the Holy Sepulchre paved and covered with marble. The pilgrims enter singly, devoutly kiss the stone which covers the tomb of our Blessed Redeemer, and the procession then returns to the Chapel of the Apparition, where Benediction of the Blessed Sacrament concludes the devotions.

THE MOUNT OF SION AND THE CENACULUM.

Southwards from the Church of the Holy Sepulchre, we now direct our steps to the highest part of the city, which from the earliest times has been called the Mount of Sion. More than two thousand years have elapsed since David here set up his throne. The place was naturally strong, but David added to its walls and towers, and erected his palace on the hill. His son, the wise Solomon, enlarged the city on the north and east, and built to God on Mount Moriah that magnificent Temple, which was one of the greatest wonders of the world. Beautiful indeed must have been the City of David, and great as was the magnificence of Babylon, the Jews, who were there in banishment, wept when they thought of Sion, and cried out in the extremity of their grief: "May oblivion be my

Y

lot when I forget thee, O Jerusalem!" But in the course of time the pomp and beauty of the royal city was utterly destroyed. Of two towers built by Herod about the time of our Lord's birth, for the protection of his new palace, only the foundation walls remain, old, grey, and enormous blocks of stone. We next reach an Armenian convent, which has nothing in its aspect new or pleasant. The gardens which once stretched down to the city wall are now entirely neglected. Now we are before the gate of Sion and the present city. Its appearance is as sad and mournful as the Prophets predicted. The city wall, old and in ruins, looks like a prison. Above it are fallen houses, towers, and domes; around deserted gardens, neglected fields, and yellow rocks; in the distance only bare and arid hills. There are here several burial grounds, one for the Catholics, another for the American Protestants, a third for the Armenians, a fourth for the Greeks, and a fifth for the English Protestants. Amidst these cemeteries is a group of ruined buildings and houses, like a small village. Above the flat roofs and low walls rises a number of small cupolas, and over them the minaret of a Turkish mosque. The Turks call the whole Nebi Daud, the King David, because they believe that here are he and his son Solomon buried.

Though the Mahometans do not believe in the Divinity of Christ, they show a niche in the rock in the court of their temple as the cradle of Christ. This mosque was built in honour of David and Solomon. The space under-. neath where the graves must be is diligently visited by the infidels. This half subterranean room is about twenty paces long, a little less in width, and the walls are covered with painted porcelain tiles. The floor is covered with rich carpets, and from the ceiling hangs a silken canopy with coloured stripes. On the right as we enter is a monument, covered with green damask, worked in gold, and over it hang five costly carpets, presented by various Sultans to the Tomb of David. There is also a black

velvet carpet, on which are embroidered in silver various texts from the Koran. Near are two tall candlesticks and

a lamp.

This building was not always a mosque. It dates from the time of the Crusades, and was once a Christian church. And before this stood a finer and larger church, built by the Empress Helena. Here above all was that first of Christian churches, the ever memorable Supperroom, in which our Blessed Lord, on the eve of His Passion, instituted the Most Holy Eucharist. Even now the next room to the Grave is called the Place of the Feet Washing. In the upper part are two rooms, one of which is called the Conaculum or Supper-room.

Here, in this deserted part of Mount Sion, over the dark prayer-place of the Mussulmans, we are really and truly in one of the most wonderful and holiest places in the world. Here was the house to which our Lord sent Peter and John to make ready the Paschal Lamb; here for the last time He ate it with His disciples, washed their feet, and instituted that Divine Mystery, by which His presence with us was to be lasting, and the whole earth a sanctuary.

Other recollections here crowd upon us; for in this place the disciples took refuge during the Passion, here from the holy women they heard the first news of Christ's Resurrection, and hither came our Lord Himself through closed doors on the evening of Easter Day, and said, “Peace be to you; it is I; fear not." Here He conversed and ate with them, encouraged, and gave them power to forgive sins. And after eight days He came again, to cure Thomas of his want of faith. Before He ascended He sent them again into this place to await in prayer the coming of the Holy Ghost, and here the Holy Spirit came down upon them. Here was the Prince of the Apostles chosen, and appointed the first Pope and teacher of nations. It was the first Catholic church. During the first centuries this place was highly honoured

by the Christians, and the Empress Helena decorated it royally, as well as the Sepulchre of Christ. From the most distant parts of Europe came pilgrims hither, and we have the description of the Supper-room as it appeared in 670. But now the whole building is in the hands of the Turks. Dervishes have here their dwelling place, and in one building lives the Scheik or overseer of the hamlet. For drink-money the Christians are allowed to see the room, and pray there, but they are not allowed to have a chapel, and so in the place where the Holy Sacrifice was first offered no Mass can be said, or any religious service held. Some years ago, for a large sum of money, five priests were allowed to say Mass secretly on a portable altar. But they were in danger of being interrupted during the Holy Sacrifice by the Arabs, who were with difficulty pacified, and other priests have since tried in vain to obtain the same favour. Not many centuries ago, however, the whole building belonged to the Catholics. The Franciscans had here their chief monastery, but were driven out by the Mahometans. The guardian of the monastery of St. Saviour, however, takes his name from the old convent on Mount Sion, to perpetuate the claims of the Catholics. Before we continue our pilgrimage in and around Jerusalem, we will say a few words about the good Fathers, who for more than six hundred years have laboured in the holy city.

Intention for the Apostolate of Prayer for December.

THE DUTY OF FOSTERING VOCATIONS TO THE

PRIESTHOOD.

THE note of alarm was sounded last month when we pointed out the great urgency of the General Intention then proposed, of which the one now claiming the good prayers of our associates is a corollary. To repeat one thought, there is no danger of the Church of Christ dying out for want of priests, but it is too true that in Christendom generally, and in France in particular, the number of priests is much below the reasonable wishes of good Catholics.

What, then, are good Catholics to do? They ought not to rest satisfied with pious desires, or even with frequent prayers that God may grant vocations, but they should, according to their power and opportunity, assist His inspirations. They can and they should prepare the soil, that the good seed of the higher gifts may sink into it, and live and thrive. Parents in this matter have a duty, of which the neglect is sure to bring its own punishment. That duty has two degrees of obligation. The first and more imperative lies in not hindering grace; the second, also imperative, in helping grace. It is a grave matter for self-examination which we here propose; but, quite apart from any words of ours, the obligation exists, and, moreover, is known and felt by those upon whom it rests. If they are unwilling to be reminded of their duty perhaps it is because they would gladly escape by forgetfulness, if it were possible, from an unwelcome demand upon their faith and fidelity.