Características Generales de los Estados Financieros

29# Albert of Aim, p#926; William of Tyre, p#411* 26# tilliam of Tyre, pp#472-74.

27# Lee below p#161.

28, Cart# icm## no#28# Se#f also below p*l6l.

29# 'Un diplôme du Temple'; 'Chartes du Mont Sion', p#40#

30# The date of its elevation to an abbey is shown by the transition from priors to abbots# See below p#240 ; William of Tyre, pp#687-88; 'Fo4me sur le templum domini', pp#96>*64#

9* Mount Sien.

Tradition held that the first Christian church in Jerusalem was Mount Sion, 'the primitive and mother church'• It existed as early as 333 when it was called the house of Caiaphas, but it had many other associations with Christ and the early Church. It was believed to be the bouse of St Mark, where the Last Supper took place; at Mount Sion Christ appeared to his disciples after his resurrection and the Apostles assembled there at Pentecost when the Holy Spirit descended upon them; the Virgin Mary died there and ot Stephen, the first Christian martyr, was stoned to death. {•'rora a very early date also religious communi­ ties of m#i and womwi settled on Mount Sion* *

Like other churches outside the walls of Jerusalem, Mount Lion was in ruins in 1099t but canons were installed there by lAàke Godfrey

(d. July 1100) Lbortly afterwards Patriarch Lalmbert sought shelter there during his quarrel with Baldwin I, the Duke's successor. A prior, Arnold, was mentioned in June 1112, Between 1l6l and 6th, April 1166 Mount Lion was raised to the status of an abbey,

6, at Mary of the Valley of Josaohat,

The tradition that the Virgin Mary bad been buried in the Valley of

31# Appendix to Antoninus Martyr, (FI*7L ii,) pp.42-44; Itinera

Hieroaolymitana, pp,92, IO3-4#

32. Bartolf of Mangis, p.911; Laewulf, p,43; 'Chartes du mxwt Lion', pp#39-40#

33# Fulcher of Chartres, pp#368-69#

Josmphmt, outside the eastern walls of Jerusalem# and bodily assumed into heaven gained strength after the Council of Chaloedon in 491* Between 493 and 498 Patriarch Juvenal of Jerusalem used subsidiee from the emperor at Constantinople to raise a church over her tomb# though thie building was apparently destroyed by the Persians two centuries later and r e b u i l t # B y 1099 the place was again in ruins and its restoration had still not been achieved by the time of Abbot Daniel of Aiev's visit in 1106-110?#^" In 1112, however, the patriarch announced that he had granted tithes to assist the monks with re­ building their church# Conventual buildings were raised west of the church and the place was protected from Muslim attack by high walls, bulwarks and towers# * The new Latin community was formed of

Benedictine monks who had accompanied the Crusade and were, at their own request, given the church by Duke Godfrey of Bouillon, together with generous endowments# The first abbot, Baldwin, who had formerly

been abbot of Del, and the Duke's compatriot, was soon to become archbishop of Caesarea#'^*

39# Vincent and Abel, Jerusalem nouvelle. pp#608-10#

36# Bartolf of hangle, pp#911-12# Itinéraires russes# p«23# The charter of Abbot Hugh of Joeaphat dated 1106 (Amico, hag# fol# no#166), which declared that the work of reconstruction had begun, is a forgery# Dee ahite, Latin monasticisrn. p#209# 37# Charts# de Terre oaintc# no.i#

38# John of «ürsburg, pp#91-93| Theoderich, pp#37-38# C#k# Johns, 'The Abbey of Jt Mary in the Valley of Jebosaphat', *u&arterly

of to# of AaWouiW,## in (193o),

7# Aount Thabor»

From m very early date three eburehee stood on Mount TLabor, the site of the Transfiguration, and in 993 the Council of Constantinople had established the seat of a bishop there.^* The church of the Holy

aviour was refounded as a Latin abbey by Tancred in 1101 and richly endowed. The charter recording the restoration of the house's lands on both sides of the Lake of Tiberias has in fact s u r v i v e d . I n

d2 1113 the abbey was sacked by the Muslims and the monks were killed. A new community was established which seems to have beoome Cluniao on its own Initiative. Peter the Venerable, abbot of Cluny from 1122 to

1196, said that his abbey had received a monk of Mount Thabor,

travelling ic Slurope as a pilgrim. The monks of Cluny had known little about that abbey and the visitor described it to them, announcing at the eame time that it had recently adopted the Cluniao Buie. It has be«i suggested that because Mount Thabor was specifically named among the Holy Places visited by Abbot Pons of Cluny aftsr his resignation in 1122, that links between the two abbeys may have existed earlier.^^* But it may even have been his visit which influenced Mount Thabor ' s decision to become Cluniao. Abbot Peter professed to be delighted,

40. B. d'Alsace, Le mont Thabor. Notices historiques et descriptives. pp.93-62.

41# William of Tyre, p.384; 'Chartes du Mont Thabor*, no.i.

42. Albert of Aix, p.6y4; Anselm of Gsmbloux, p.376; B. d'Alsace, Le mont Thabor. pp.88-89.

43# The Letters of Peter the Venerable, ed# G. Constable i, no.60, ii, p#^i# The beaiw of Abbot Peter's letter was Drogo, cantor of Mevers, but the date of bis visit to the Last has not been established (ii, pp#23-24)# Dee Orderic Vitalis, 'Lcclesiasticae Kistoriae'^iv, p«424#

but whether he went on to régularisé Mount Thabor*s entry to the Cluniao oootmunity is not known. The arrangements may have remained unofficial, for when the revival of the abbey of Falmarea by Cluniao# was discussed, between II70 and 1160, Cluny held that it did not yet possess a house in the Kingdom of Jerusalem. Linos the prior of its house at Crepy had recently visited the hast, its information was

44.