Holy Lance
The Holy Lance in Vienna is displayed in the Imperial Treasury or "Weltliche Schatzkammer" (lit. Worldly Treasure Room) at the Hofburg Palace in Vienna, Austria. It is a typical winged lance of the Carolingian dynasty. At different times, it was said to be the lance of Saint Maurice or that of Constantine the Great. In the tenth century, the Holy Roman Emperors came into possession of the lance, according to sources from the time of Otto I (912–973). In 1000, Otto III gave Boleslaw I of Poland a replica of the Holy Lance at the Congress of Gniezno. In 1084, Henry IV had a silver band with the inscription "Nail of Our Lord" added to it. This was based on the belief that the nail embedded in the spear-tip was one that had been used for the Crucifixion of Jesus. It was only in the thirteenth century that the Lance became identified with that of Longinus, which had been used to pierce Christ's side and had been drenched in the Blood of Christ and water.
Instrument of Jesus' crucifixion
"The Greek-English Lexicon" of Liddell and Scott reports that the meaning of the word "σταυρός" in the early Homeric form of Greek, possibly of the eighth to sixth century BC, and also in the writings of the fifth-century BC writers Herodotus and Thucydides and the early-4th century BC Xenophon, is "an upright pale or stake" used to build a palisade or "a pile driven in to serve as a foundation" It reports that in the writings of the first-century BC Diodorus Siculus, first-century AD Plutarch and early second-century Lucian—as well as in , , —the word "σταυρός" is used to refer to a cross, either as the instrument of crucifixion or metaphorically of voluntary suffering; "its form was indicated by the Greek letter T". It also reports that Plutarch used the word with regard to a pale for impaling a corpse. Of the writers whom Liddell and Scott gives as using "σταυρός" to mean a cross, the "New International Dictionary of New Testament Theology" holds that in Diodorus Siculus the word probably means a stake for hanging. Plutarch (in "An vitiositas ad infelicitatem sufficiat") distinguishes crucifixion on a "stauros" from impalement on a "skolops."