GOLGOTHA (g61'go-tha), (Gr. rokyo0d, gol-goth ah', place of a skull).
The original word signifies 'a skull,' as does its Latin representative, Calvaria, Calvary. Different opinions have prevailed as to why the place was so termed. Many have held that Golgotha was the place of public execution ; and that hence it was termed the 'place of a skull.' Another opin ion is that the place took its name from its shape, being a hillock of a form like a human skull. The last is the opinion to which the writer of these remarks inclines. That the place was of some such shape seems to be generally agreed, and the traditional term mount, applied to Cal vary, appears lb confirm this idea. And such a shape, it must be allowed, is in entire agreement with the name—that is, 'skull.' To these consid erations there are added certain difficulties which arise from the second explanation. So far as we know there is no historical evidence to show that there was a place of public execution where Gol gotha is commonly fixed, nor that any such place, in or near Jerusalem, bore the name Golgotha. Matthew calls it 'a place called Golgotha ; that is to say a place of a skull' (Matt. xxvii:33); Mark, 'the place Golgotha; which is being inter preted, the place of a skull' (Mark XV:22); Luke, 'the place which is called Calvary' (Luke xxiii:33); John, 'a place called of a skull, which is called in the Hebrew Golgotha' (John xix:17; Matt. xxvii :33). In truth, the context seems to show that the Roman guard hurried Jesus away, and put him to death at the first convenient spot ; and that rather because there was no small fear of a popular insurrecion, especially as he was attended by a crowd of people. But where was the place? (1) Tradition. The traditionary recollection of this remarkable spot was undoubtedly strength ened by the erection of the Temple of Venus on the place, after the capture of Jerusalem by the Romans. The temple thus takes up the tradition and transmits it in stone and marble to coming ages. This continuation of the tradition is the more important because it begins to operate at a time when the Christians were driven from Jeru salem. But the absence of the Christians from the holy city was not of long duration, and even early in the third century we find pilgrimages from distant places to the Holy Land had al ready begun, for the express purpose of viewing the spots which the presence and sufferings of the Savior had rendered sacred and memorable (Hist. Hierosol. p. 591; Euseb. Hist. Eccles. vi:
1). A century later, Eusebius (A. D. 3'5) in forms us that Christians visited Jerusalem from all regions of the earth for the same object. So early and so decided a current towards the holy city presupposes a strong, wide-spread, and long pre-eminent feeling—an established tradition in the church touching the most remarkable spots; a tradition of that nature which readily links it self with the actual record in Hebrews.
Early in the fourth century Eusebius and Je rome write down the tradition and fix the local ity of Calvary in their writings. Pilgrims now streamed to Jerusalem from all parts of the world, and that site was fixed for Golgotha which has remained to the present hour.
This was done not merely by the testimony of these two learned fathers, but by the acts of the Emperor Constantine and his mother Helena. This empress, when very far advanced in life, visited Jerusalem for the express purpose of erecting a church on the spot where the Lord Jesus had been crucified. On her arrival at Je rusalem she inquired diligently of the inhabitants. Yet the search was uncertain and difficult, in con sequence of the obstructions by which the heathen had sought to render the spot unknown. These being all removed, the sacred sepulcher was dis covered, and by its side three crosses, with the tablet bearing the inscription written by Pilate (Robinson, Bib. Res. ii. r4; Theodoret, r7). On the site thus ascertained, was erected, whether by Constantine or Helena, certainly by Roman influence and treasure, a splendid and extensive Christian temple. This church was completed and dedicated A. D. 335. It was a great occasion for the Christian world. In order to give it im portance and add to its splendor, a council of bishops was convened, by order of the emperor, from all the provinces of the empire, which as sembled first at Tyre and then at Jerusalem.