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(continued)
The earliest use of the word Stations, as applied to the accustomed halting-places in the Via Sacra at Jerusalem, occurs in the narrative of an English pilgrim, William Wey, who visited the Holy Land in 1458 and again in 1462, and who describes the manner in which it was then usual to follow the footsteps of Christ in His sorrowful journey. It seems that up to that time it had been the general practice to commence at Mount Calvary, and proceeding thence, in the opposite direction to Christ, to work back to Pilate’s house. By the early part of the sixteenth century, however, the more reasonable way of traversing the route, by beginning at Pilate’s house and ending at Mount Calvary, had come to be regarded as more correct, and it became a special exercise of devotion complete in itself. During the fifteenth and sixteenth centuries several reproductions of the holy places were set up in different parts of Europe. The Blessed Alvarez (d. 1420), on his return from the Holy Land, built a series of little chapels at the Dominican friary of Cordova, in which, after the pattern of separate Stations, were painted the principal scenes of the Passion. About the same time the Blessed Eustochia, a poor Clare, constructed a similar set of Stations in her convent at Messina. Others that may be enumerated were those at Görlitz, erected by G. Emmerich, about 1465, and at Nuremburg, by Ketzel, in 1468. Imitations of these were made at Louvain in 1505 by Peter Sterckx; at St. Getreu in Bamberg in 1507; at Fribourg and at Rhodes, about the same date, the two latter being in the commanderies of the Knights of Rhodes. Those at Nuremburg, which were carved by Adam Krafft, as well as some of the others, consisted of seven Stations, popularly known as “the Seven Falls”, because in each of them Christ was represented either as actually prostrate or as sinking under the weight of His cross. A famous set of Stations was set up in 1515 by Romanet Bofin at Romans in Dauphine, in imitation of those at Fribourg, and a similar set was erected in 1491 at Varallo by the Franciscans there, whose guardian, Blessed Bernardino Caimi, had been custodian of the holy places. In several of these early examples an attempt was made, not merely to duplicate the most hallowed spots of the original Via Dolorosa at Jerusalem, but also to reproduce the exact intervals between them, measured in paces, so that devout people might cover precisely the same distances as they would have done had they made the pilgrimage to the Holy Land itself. Boffin and some of the others visited Jerusalem for the express purpose of obtaining the exact measurements, but unfortunately, though each claimed to be correct, there is an extraordinary divergence between some of them.
A Belgian pilgrim named Jean Zuallart (aka Giovanni Zuallardo in Italian), who went to Palestine in 1586 and published a travelogue of the holy places a year later, prints at the end of this book a copy of the prayers and hymns used by the pilgrims in visiting the different holy sites. The thing is, while Zuallart assigns versicles and prayers for each of these, up to and including the most minor and unimportant spots, he curiously does not provide any for the sites associated with the Passion: “in Pilate’s house, where our REDEEMER was scourged and crowned with thorns and sentenced to death, at the Ecce Homo Arch, and in other spots where it is impossible to enter, an ‘Our Father’ and ‘Hail Mary’ are said as the pilgrims pass along.” Similarly he says of the different sites along the Via Dolorosa, which he is one of the first to call by that name: “of all these holy places we had no more consolation than just to see them as we passed on our way, since it is not permitted to make any halt nor to pay veneration to them with uncovered head, nor to make any other demonstration, nor to look at them fixedly, nor to write nor take any notes in public.”
Here’s an engraving from Zuallart’s book depicting the Via Dolorosa, circa the late 16th century.
http://books.google.com/books?id=If...o_IwIgsDn68Yk6PNaVQ&ci=123,440,807,603&edge=0
A St. Stephen’s Gate
B Gate of the Temple Court
C The Temple (i.e. the Dome of the Rock)
D The Piscina Probatica (i.e. the pool of Bethesda)
E St. Anne’s Church
F Praetorium (Pilate’s House)
G Herod’s House
H ‘Scala santa’ (labeled in the French as ‘le lict de la montee’)
I Pilate’s arch, or the Lithostratos 1st Station]
K Church of the Spasm 4th Station]
L Simon of Cyrene 5th Station]
M The Women of Jerusalem 8th Station]
N The Rich Man’s House (from Jesus’ parable of the Rich Man and Lazarus)
O Simon the Pharisee’s House
P Veronica’s House ****6th Station?]
Q The Gate of Judgment ****9th Station?]
R Calvary 10th-14th Stations]
The earliest use of the word Stations, as applied to the accustomed halting-places in the Via Sacra at Jerusalem, occurs in the narrative of an English pilgrim, William Wey, who visited the Holy Land in 1458 and again in 1462, and who describes the manner in which it was then usual to follow the footsteps of Christ in His sorrowful journey. It seems that up to that time it had been the general practice to commence at Mount Calvary, and proceeding thence, in the opposite direction to Christ, to work back to Pilate’s house. By the early part of the sixteenth century, however, the more reasonable way of traversing the route, by beginning at Pilate’s house and ending at Mount Calvary, had come to be regarded as more correct, and it became a special exercise of devotion complete in itself. During the fifteenth and sixteenth centuries several reproductions of the holy places were set up in different parts of Europe. The Blessed Alvarez (d. 1420), on his return from the Holy Land, built a series of little chapels at the Dominican friary of Cordova, in which, after the pattern of separate Stations, were painted the principal scenes of the Passion. About the same time the Blessed Eustochia, a poor Clare, constructed a similar set of Stations in her convent at Messina. Others that may be enumerated were those at Görlitz, erected by G. Emmerich, about 1465, and at Nuremburg, by Ketzel, in 1468. Imitations of these were made at Louvain in 1505 by Peter Sterckx; at St. Getreu in Bamberg in 1507; at Fribourg and at Rhodes, about the same date, the two latter being in the commanderies of the Knights of Rhodes. Those at Nuremburg, which were carved by Adam Krafft, as well as some of the others, consisted of seven Stations, popularly known as “the Seven Falls”, because in each of them Christ was represented either as actually prostrate or as sinking under the weight of His cross. A famous set of Stations was set up in 1515 by Romanet Bofin at Romans in Dauphine, in imitation of those at Fribourg, and a similar set was erected in 1491 at Varallo by the Franciscans there, whose guardian, Blessed Bernardino Caimi, had been custodian of the holy places. In several of these early examples an attempt was made, not merely to duplicate the most hallowed spots of the original Via Dolorosa at Jerusalem, but also to reproduce the exact intervals between them, measured in paces, so that devout people might cover precisely the same distances as they would have done had they made the pilgrimage to the Holy Land itself. Boffin and some of the others visited Jerusalem for the express purpose of obtaining the exact measurements, but unfortunately, though each claimed to be correct, there is an extraordinary divergence between some of them.
A Belgian pilgrim named Jean Zuallart (aka Giovanni Zuallardo in Italian), who went to Palestine in 1586 and published a travelogue of the holy places a year later, prints at the end of this book a copy of the prayers and hymns used by the pilgrims in visiting the different holy sites. The thing is, while Zuallart assigns versicles and prayers for each of these, up to and including the most minor and unimportant spots, he curiously does not provide any for the sites associated with the Passion: “in Pilate’s house, where our REDEEMER was scourged and crowned with thorns and sentenced to death, at the Ecce Homo Arch, and in other spots where it is impossible to enter, an ‘Our Father’ and ‘Hail Mary’ are said as the pilgrims pass along.” Similarly he says of the different sites along the Via Dolorosa, which he is one of the first to call by that name: “of all these holy places we had no more consolation than just to see them as we passed on our way, since it is not permitted to make any halt nor to pay veneration to them with uncovered head, nor to make any other demonstration, nor to look at them fixedly, nor to write nor take any notes in public.”
Here’s an engraving from Zuallart’s book depicting the Via Dolorosa, circa the late 16th century.
http://books.google.com/books?id=If...o_IwIgsDn68Yk6PNaVQ&ci=123,440,807,603&edge=0
A St. Stephen’s Gate
B Gate of the Temple Court
C The Temple (i.e. the Dome of the Rock)
D The Piscina Probatica (i.e. the pool of Bethesda)
E St. Anne’s Church
F Praetorium (Pilate’s House)
G Herod’s House
H ‘Scala santa’ (labeled in the French as ‘le lict de la montee’)
I Pilate’s arch, or the Lithostratos 1st Station]
K Church of the Spasm 4th Station]
L Simon of Cyrene 5th Station]
M The Women of Jerusalem 8th Station]
N The Rich Man’s House (from Jesus’ parable of the Rich Man and Lazarus)
O Simon the Pharisee’s House
P Veronica’s House ****6th Station?]
Q The Gate of Judgment ****9th Station?]
R Calvary 10th-14th Stations]
