E. VON DoBSCHUTZ.
Some interest attaches to the apocryphal account of the death of Pilate (Eng. transl., ANF, viii. 466- 467). According to this the Emperor Tiberius was afflicted with a serious disease. Hearing that there was in Judea a wonderful physician who healed by power of a word, he sent to Pilate an order to have the physician come to Rome. To the messenger Pilate confesses that he has had the healer cru-
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cified because he was a malefactor. The messenger in returning meets Veronica, who sends by him the miraculous handkerchief (see Jesus Christ, Pictures and Images of, III., 1, §§ 1-2), by which the emperor was healed. So Tiberius was enraged at Pilate and had him brought to Rome, but was restrained miraculously from upbraiding him by the fact that Pilate wore the seamless coat of Jesus. In a second interview, the anger of the emperor dissolved in the same unaccountable manner. By impulse or on advice, Tiberius had Pilate deprived of the coat and then sentenced him to the most disgraceful death possible. To avoid this, Pilate committed suicide. His body was weighted and sunk in the Tiber, but the demons which inhabited the body caused the water to boil as if in a storm. The body was then raised and sent to Vienne in France (etymologized as Via Gehenna), where the phenomenon was repeated. The body was then sent to " Losania " (Lausanne or Lucerne?) and buried. Thus Pilate was brought into connection with Mont Pilatus, near Lucerne, the name of which is, however, rather to be derived from Mons Pileatus, " the hatted mountain," referring to the cloud cap which forms so often around the summit in midday.
Bibliography: As sources, besides the references in the Gospels, consult: Philo, Legatio ad Caium, xxxviii.; Josephus, War, II., ix.; idem, Ant., XVIII., iii.-iv.; and the apocryphal material with comment on it, as follows : J. C. Thilo, Codex apocryphus N. T., i. 118-119, 487-488, Leipsic, 1832; C. Teschendorf, Pilati circum Christum judicio quid lucis afferatur ex Actis Pilati, Leipsic, 1855; idem, Evangelia apocrypha, ib. 1876; R. A. Lipsius, Die Pilatus- Akten, Kiel, 1871; Clemen, in TSK, 1894, pp. 759 sqq.,
F. C. Conybeare, in Studia Biblica et ecclesiastica, iv. 59— 132, Oxford, 1896; Harnack, Litteratur, i. 21-24, 907- 909, ii. 1, pp. 603-612; M. R. James, Apocrypha Anecdota, in TS, vol. ii. ; E. Hennecke, Handbuch zu den neutestamentlichen Apokryphen, pp. 143 sqq., Tubingen, 1904; idem, Neutestamentliche Apokryphen, pp. 74-76, ib. 1904. Eng. transls. of the apocryphal material are in: ANF, viii. 416—167 (see Apocrypha, II., 7); Acta Pilati, ed. Geo. Sluter, Shelby ville, Ind., 1879; Gesta Pilati: or the Reports, Letters and Acts of Pontius Pilate . . , ed. W. O. Clough, Indianapolis, 1880; Apocryphal Gospels, Acts, and Revelations, translated by A. Walker, pp. 125 sqq., Edinburgh, 1873; Apocryphal New Testament, pp. 50-79, Boston, n.d. Consult further: J. Langen, Die letzten Lebenstage Jesu, pp. 261-294, Freiburg, 1864;
G. Warneck, Pontius Pilatus der RichterJesu Christi, Gotha, 1867; G. A. Miiller, Pontius Pilatus der funfte Prokurator von Judila, Stuttgart, 1888 (gives earlier literature); P. Waltjer, Pontius Pilatus, eene Studie, Amsterdam, 1888; A. Schaab, Pontius Pilatus, ein Zeitbild, Carlsruhe, 1892; T. Mommsen, Romische Geschichte, v. 508 sqq., Berlin, 1894; J. Stalker, Trial and Death of Jesus Christ, pp. 43 sqq., London, 1894; A. T. Innes, Trial of Jesus Christ, a Legal Monograph, Edinburgh, 1899; S. Mithews, Hist, of N. T. Times, 2d ed., New York, 1910; J. Belser, Die Geschichte Leidens und Sterbens . des Herrn, pp. 323— 339, 346-372, Freiburg, 1903; G. Rosadi, The Trial of Jesus, London, 1905; The Archko Volume, transl. by Mcintosh and Twyman, chap, viii., 2d ed., Philadelphia, 1905; Schtirer, Geschichte, i. 487-492, Eng. transl., i. 2, pp. 81-86; DB, iii. 875-879; EB, iii. 3772-74; DCG, ii. 363-366; JE, x. 34-35; Vigouroux, Dictionnaire, part xxxii., columns 429— 434; especially in the literature on the life of Christ the works of Keim, Holtzmann, Lange, Weiss, Stalker, Andrews, and Edersheim; also the commentaries on the Gospels, at the passages where mention of Pilate occurs.
PILGRIMAGES: Journeys to holy places for the sake of devotion and edification. They are a common feature of religious devotion, not peculiar to Christianity. In the last-named religion the custom began early. In the middle of the fourth century,
after Constantine and his mother Helena had visited Golgotha, Bethlehem, and other places, and had built churches there, pilgrimages to the Holy Land became quite frequent. In the eighth century Charlemagne made a treaty with Haroun al Rashid to procure safety to the Christian pilgrims in Jerusalem, and founded a Latin monastery in that city for their comfort. In the eleventh century it was the outrages to which the Christian pilgrims were exposed in Palestine which, more than anything else, contributed to bring about the crusades. But in the mean time the Church had taken the matter in hand, and pilgrimages changed character. They became " good works," penalties by which gross sins could be expiated, sacrifices by which holiness, or at least a measure of it, could be attained. The pilgrim was placed under the special protection of the Church; to maltreat him, or to deny him shelter and alms, was sacrilege. And when he returned victorious, having fulfilled his vow, he became the center of the religious interest of the village, the town, the city, to which he belonged, — an object of holy awe. Thus pilgrimizing became a life-work, a calling. There were people who adopted it as a vocation, wandering all their life from one shrine to another. Places of pilgrimage sprang up everywhere— at the tombs of the saints and martyrs (St. Peter and St. Paul in Rome, St. Thecla in Seleucia, St. Stephen in Hippo in Africa, the Forty Martyrs in Cappadocia, St. Felix at Nola in Campania, St. Martin at Tours, St. Adelbert at Gnesen, St. Willibrord at Echternach, St. Thomas at Canterbury, St. Olaf at Drontheim, etc.), or at the shrine of some wonder-working relic or image. At the Reformation, this practise was ridiculed by Protestants, but was retained by the Roman Catholic Church. In very recent times two new places of pilgrimage have excited the Roman Catholic world — Lourdes (q.v.) in the south of France, near the Pyrenees; and Knock, near Dublin, Ireland. In both places the Virgin Mary, it is claimed, revealed herself.
Among the most celebrated shrines toward which the currents of pilgrimage have been chiefly directed are the holy places of Palestine, which since the fifteenth century have been under the guardianship of the Franciscan order. Sanctuaries of the Virgin in various parts of the world, e.g., Loreto (q.v.) and Genezano in Italy, Chartres, Pourvieres (in Lyons) and especially Lourdes (q.v.) in France, Einsiedeln (q.v.) in Switzerland, Mariazell in Austria, Guadeloupe and Montserrat in Spain, Walsingham in England (of which Erasmus wrote an account; Eng. transl., Pilgrimages to Saint Mary oj Walsingham and Saint Thomas of Canterbury, 2d ed., London, 1875), etc. Among the sanctuaries of the angels and saints may be mentioned the " Limina apostolorum " on the Vatican hill, Monte Gargano, in Italy, in honor of St. Michael (it was the devotion of Norman pilgrims to this shrine that led to the Norman conquest of Naples); Czenstochau in Russian Poland, Compostella in Spain, in honor of St. James the Apostle, Mont St. Michel on the northern coast of France, to say nothing of the reputed tombs of Lazarus and his two sisters in the south. In North America the most noted place of pilgrimage is the ahrine of St. Anne on the St.
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