explanations, often fictional ones, coming up during the centuries. Early medieval views For example, as early as 754 AD Saint Willibald wrote that Helena, after finding the Cross, included the site within the city walls. Some two-and-a-half centuries later, Saewulf (c. 1108 AD) maintained that it was Hadrian who enclosed the traditional Golgotha and Tomb of Christ within the city limits when he rebuilt the city during the second century AD, though they were previously outside the city. The two explanations obviously contradicted each other, since Hadrian's rebuilding of Jerusalem as Aelia Capitolina predated Helena's pilgrimage there by close to two centuries. Doubts after Reformation After the Reformation there were increasing doubts regarding the traditional holy places. In 1639 Quaresmius speaks of "western heretics" who argue that the traditional site could not possibly be the true tomb of Christ. The first extant publication which argues a case against the traditional location was written by the German pilgrim Jonas Korte in 1741, a few years after his pilgrimage to Jerusalem. His book contained a chapter titled "On Mount Calvary, which now lies in the middle of the town and cannot therefore be the true Calvary". 19th-century Protestant doubts In 1812, also Edward D. Clarke rejected the traditional location as a "mere delusion, a monkish juggle"<ref>Clarke, Edward Daniel (1817). Travels in various countries of Europe, Asia and Africa: Part II – Greece, Egypt, and the Holy Land, section I (vol. IV), 4th edition, London, p. 335</ref> and suggested instead that the crucifixion took place just outside Zion Gate. During the 19th century travel from Europe to the Ottoman Empire became easier and therefore more common, especially in the late 1830s due to the reforms of the Egyptian ruler, Muhammad Ali.Kark, Ruth and Frantzman, Seth J. "The Protestant Garden Tomb in Jerusalem, Englishwomen, and a Land Transaction in Late Ottoman Palestine" in Palestine Exploration Quarterly, 142, 3 (London 2010), pp. 199–216 The subsequent influx of Christian pilgrims to Jerusalem included more Protestants who doubted the authenticity of the traditional holy sites – doubts which were exacerbated by the fact that Protestants had no territorial claims at the Church of the Holy Sepulchre and by the feeling of Protestant pilgrims that it was an unnatural setting for contemplation and prayer. In 1841, Dr. Edward Robinson's "Biblical Researches in Palestine", at that time considered the standard work on the topography and archaeology of the Holy