that Jephthah's manner of life promised small acquaintance with the law; that about this time the high-priesthood was transferred from the family of Eleazar to that of Ithamar, which was probably occasioned by some horrible | crime; that vows of perpetual virginity are matters of a far later date; that if there had been no more in it but perpetual virginity, Jephthah had too small occasion for such agony of mind and tearing of his clothes at the sight of his daughter; that the plain scope of the whole passage shews that she was sacrificed. It is worthy of notice that Josephus understands the passage as it has been commonly understood that Jephthah actually offered her up in sacrifice (Antiq. v. 7. 10); and we think much weight is due to the authority of Josephus, who was so well acquainted with the O. T., as he drew the materials of at least the earlier part of his Antiquities almost exclusively from it, and must have been better able to judge of the meaning of the language employed than most moderns, while such an interpretation was probably very repugnant to his feelings as a Jew. JEREMIAH the prophet was the son of Hilkiah, of the priests that were in Anathoth in the land of Benjamin' (i. 1). He entered on the prophetical office in the thirteenth year of the reign of Josiah, king of Judah, and he exercised it until Judah was carried captive and Jerusalem was destroyed by Nebuchadnezzar in the reign of Zedekiah. Having then been set at liberty, he went to Gedaliah, whom the king of Babylon had appointed governor of the land; but Gedaliah being murdered shortly after, he was carried by Johanan and the remnant of the people to Egypt, in spite of his admonitions to the contrary (xl.-xliv.) After prophesying above forty years he died, but where or under what circumstances is not known. Besides his prophecies Jeremiah wrote the Book of Lamentations, in which he deplores in the most tender and pathetic strains the calamities which had befallen his nation. In 2 Chron. xxxv. 25 it is also stated that 'Jeremiah lamented for Josiah,' but it does not appear whether his lament was merely oral or if it was committed to writing. If it was ever written, it has now been long lost. Every chapter in the Book of Lamentations is an acrostic except the last. In the first two chapters every verse begins with a letter of the alphabet, taking them in the common order. Hence these two chapters contain twenty-two verses each. In the third chapter three successive verses begin with the same letter, and go thrice over the entire alphabet. Hence the chapter contains sixty-six verses. The fourth chapter is arranged like the first and second; but there is a departure from the usual order in the case of the letters and y, for precedes y in ch. ii. 16, 17; iii. 46-51; iv. 16, 17. Hence some critics think that the right order has been disturbed; that by some mistake in early times the verses beginning with and have been made to change places (David. Bib. Crit. i. 428). In the ancient canon of the Jews the Lamentations formed, with the prophecies of Jeremiah, one book, When the separation was made is not known (Allen, Mod. Jud. 4). JERUSALEM JERICHO, a noted city of Canaan a few miles west of the Jordan, and the first place taken by Joshua after the Israelites entered that country. The inhabitants they utterly destroyed, and the city they burned with fire. Joshua even pronounced a curse on the man who should rebuild it, 'that he should lay the foundation thereof in his first-born, and in his youngest son should set up the gates of it (Josh. vi. 21, 24, 26). Though we find Jericho referred to in 2 Sam. x. 5 (see also Judg. i. 16; iii. 13), yet perhaps that may be only to the spot where it stood, which might then be well known, and where there might be a village or some houses. But at last, in the days of Ahab, about 530 years after the curse was pronounced upon it by Joshua, Hiel, a Bethelite, rebuilt the city of Jericho, and it is said he laid the foundation thereof in Abiram his first-born, and set up the gates thereof in his youngest son Segub' (1 Kings xvi. 34). It was called 'the city of palm-trees,' and it might well be so called (Deut. xxxiv. 3). It is stated that in ancient times there was a forest of palm-trees nearly three miles broad and eight miles long. But now in its neighbourhood even the solitary relic of the palm-forest seen so late as 1838 has disappeared (Stanley, Sinai, 301). Jericho appears to have been an oasis in a desert. The site of ancient Jericho cannot now be traced. There is a miserable filthy village named Riha about two hours from the Jordan, which has been supposed to occupy its site, and has been called Jericho. There are in this quarter various ruins scattered over a considerable tract of country, but there is nothing to determine them to be the ruins of Jericho (Robinson, Res. ii. 279, 283, 287, 296, 298; Wilson ii. 13). The road between Jerusalem and Jericho is characterised by almost total desolation, being over bare limestone hills, and is one of the most dangerous in the country west of the Jordan. It thus bears to the present time the character which it probably had in the days of our Lord, as indicated by his choosing it as the scene of assault and robbery in the parable of 'the good Samaritan' (Wilson, ii. 1; Stanley, Sinai, 299, 300, 301). Palestine in It is a place called king JERUSALEM, the chief city of both ancient and modern times. of great antiquity. Melchisedek is of Salem (Gen. xiv. 18), by which Jerusalem is in all likelihood meant (see Ps. lxxvi. 3). Josephus expressly says that Salem was the same as Jerusalem (Antiq. vii. 3. 2). This was in the days of Abraham, 1913 years B.C. according to the common chronology; and how long it may have existed before that time we cannot tell. When the Israelites entered Canaan Adoni-zedek was king of Jerusalem; and though he and the other kings who were confederate with him were defeated and slain by Joshua (Josh. x. 127), yet the inhabitants of that city, as well as of various other places, still maintained possession of them. As for the Jebusites, the inhabitants of Jerusalem, the children of Judah could not drive them out, but the Jebusites dwell with the children of Judah at Jerusalem unto this day' (Josh. xv. 63; Judg. xviii. 21, 27-36). It | and E. long. 35° 18′ 30", in a mountainous or would appear, indeed, to have been more a rather hilly region, and is 32 miles from the Jebusite city than an Israelitish. When the Mediterranean Sea, 18 from the river Jordan, Levite and his concubine, on their way home, 20 from Hebron, and 36 from Samaria. It was were near to Jebus, which is Jerusalem,' the built upon hills, and was surrounded by hills, servant said, 'Let us turn in unto this city of particularly on the south and the east; and bethe Jebusites and lodge there,' but his master tween the hills, both within and without the answered: We will not turn aside hither into city, there lay deep valleys of considerable exthe city of a stranger that is not of the children | tent.* The principal hills on which it was built of Israel' (Judg. xix. 10-12). Even after David were Mount Moriah to the east, Bezetha to the became king of Israel the Jebusites still re- north, and Ophel to the south, Acra to the tained possession of Jerusalem, and even set west of Mount Moriah, and to the south of Acra him at defiance; but he attacked them and took Mount Zion, or the city of David. Many, from the stronghold of Zion and dwelt therein, and the frequent references in the Scriptures to called it the city of David (2 Sam. v. 6-9). From Mount Zion, imagine that the temple stood upon that time it became the capital of his kingdom, it; but this is a mistake. It was on Mount and of the kings, his descendants: it became Moriah that the temple was built (2 Chron. iii. the scene of many and great transactions, and 1), not on Mount Zion. has been involved in the varied fortunes of the country, both prosperous and adverse. In 588 Jerusalem, including the magnificent temple built by Solomon, was burnt by Nebuchadnezzar, king of Babylon (2 Kings xxv. 8-10); but it was afterwards rebuilt by the Jews who returned from Babylon. The temple, too, was rebuilt, though it was much inferior to Solomon's; but it was afterwards restored in a style of great magnificence by Herod. In A.D. 70 both the city and the temple were again destroyed by the Romans under Titus: multitudes of the Jews were slain and sold into slavery they henceforth ceased to have any separate existence as a nation, and have ever since been scattered among the other nations of the earth. B.C. In A.D. 136 Adrian, the Roman emperor, built a city near to where Jerusalem had stood, and called it Ælia, after one of his own names. He also erected a temple to Jupiter on the site of the Jewish temple, and decorated it with two statues of himself. Of the destruction of Adrian's temple we have no account (Robinson, Res. i. 437); but about 362 the emperor Julian, in his hostility to Christianity, from which he was an apostate, proposed to settle the Jews again at Jerusalem, and to rebuild their temple; but according to Marcellinus, a pagan historian, when the work was begun terrible balls of fire broke out from the foundations and made the place inaccessible, and upon many repeated endeavours killed the workmen; and as the fire never ceased to rage whilst any attempt was made to go on with the work, the undertaking was abandoned (Jortin, Rem. Eccles. Hist. ii. 212). In 637 Jerusalem surrendered to the troops of the Khalif Omar, who erected a mosque upon the site of the ancient Jewish temple. This is usually regarded as that which is still existing, and though when the Crusaders took Jerusalem in 1099 it was converted into a church, yet when Saladin recovered it from them in 1187 it was again turned into a mosque; and from that time to the present day the precincts of the temple have, with one slight exception, remained in the hands of the Mohammedans, first of the Egyptians and since 1517 of the Turks; and they seem to have undergone no material changes except such as are incident to the lapse of time (Robinson, Res. i. 440, 442; ii. 36, 60). Jerusalem is situated in N. lat. 31° 46′ 35", On the site of the temple there now stands, as we have already mentioned, a Mohammedan mosque. It is a most magnificent building, and is called the Mosque Es Sukrah, or the Rock, not the Mosque of Omar, as has been commonly supposed. This, and the excavated chamber under it, is one of the most venerated spots of Moslem tradition. The Mohammedans have loaded it with legends respecting their prophet until it has become in their eyes second only to the Kaaba of Mecca. Their writings are full of the praises of Sukrah and Jerusalem. To the south of Es Sukrah stands the Mosque El Aksa, which in early times was a Christian church, and it also is held in great veneration. There is a third, which is the smallest of all, and is called the Mosque of Omar. The whole are regarded as forming one great temple. This grand temple or mosque is considered the largest in the world, except that at Cordova in Spain (Wilson, i. 414; Stewart, 514).+ * As Jerusalem stands on high ground, the roads to it ascend a good deal from every quarter. Hence the phrase 'going up to Jerusalem' was applicable to journeys from all parts of the country (Amer. Miss. Her. 1840, 339). It is about 2600 feet above the Mediterranean Sea. Only to the south are the heights slightly greater. The immense size of some of the lower stones which form in part the external walls of the enclosure of the mosque is a very remarkable fact. The upper part of these walls is ob viously modern; but the huge stones which appear in portions of the lower part are, in all likelihood, as old at least as the time of Herod, and more probably as the days of Solomon. Dr. Robinson was fully satisfied that they belonged to the ancient temple. The appearance of the walls in almost every part indicates that they have been built on ancient foundations, as if an ancient and far more massive wall had been thrown down, and in later times a new wall erected upon its remains. The line between these lower antique portions of the wall and the modern parts of it is very irregular, yet it is also very distinct. In some places the whole wall is modern. Some of the stones are from 17 to 19 feet in length by 4 in height, others from 20 to 24 by 5 feet, and one was ob served 30 feet 10 inches by 6 feet broad. Josephus likewise speaks of the magnitude of JERUSALEM Mount Zion lay anciently within the walls; but a considerable portion of it is now without them. A great part of it has long been under culture; and Zion, according to the prediction in Micah iii. 12, is thus literally ploughed as a field' (Wilson, i. 419; Robinson, Res. 396). On the north and the east of the city lies what is now called the Valley of Jehoshaphat, though it is never so designated in the Scriptures. This is a deep and narrow dell, with steep rocky sides, and often precipitous (Robinson, Res. i. 324). This valley was the channel of the brook Kedron; but it is nothing more than the dry bed of a wintry torrent, bearing marks of being occasionally swept over by a large volume of water. No stream flows here now except during the heavy rains of winter, when the waters descend into it from the neighbouring hills. Even in winter there is no regular constant flow of water, and persons who have resided several years in Jerusalem have never seen a stream running through the valley; nor is there any evidence that there was anciently more water in it than in the present day. Like the wadis of the desert, the valley probably served of old, as now, only to drain off the waters of the rainy season (Robinson, Res. i. 402; Wilson, i. 479; Maundrell, 402). Beyond this valley, on the east, lies the Mount of Olives, near the foot of which is pointed out the garden of Gethsemane. It is a small plat of ground, nearly square, enclosed by an ordinary stone wall, and within this enclosure are several very old olive-trees, with stones thrown together around their trunks; but though the garden of Gethsemane appears to have been on the Mount of Olives, yet, except that this may possibly be the spot, there is nothing peculiar about this plat of ground to mark it out as Gethsemane, nor is there any other proper evidence of the tradition. Adjacent to it are other similar enclosures, and many olive-trees equally old. The traditions and legends of the monks as to sacred places in Palestine, and particularly regarding Jesus Christ, are so numerous, and, for the most part, so unfounded and even often contrary to evidence, that no reliance is to be placed on their identification of such places. On this subject we entirely agree with the principle laid down by Dr. Robinson, that all ecclesiastical tradition respecting the ancient places in and around Jerusalem, and throughout Palestine, is of no value, except so far as it is supported by circumstances known to us from the Scriptures, or from other satisfactory evidence, particularly 'contemporary testimony' (Robinson, Res. i. 346, 374; Wilson, i. 481). Mount Olivet is usually said to have three summits. The middle, and apparently the highest, is directly opposite the city, and, according to a very early tradition, was the spot from which our Lord ascended to heaven. Here, on the side of the top of the hill, stands what is Yet called the Church of the Ascension, but which is now converted into a mosque. Within is shewn a mark in the rock which is said to be the last print of the foot of our Redeemer as he ascended to heaven. This is just one example of tradition being contrary to the express testimony of the evangelist, who says: the stones employed in the foundations of 'In the side of a small ascent on the east part of the town stood an old single column of the Tuscan order, about 18 or 19 yards high, and one yard and a half in diameter. It had a channel cut in its side from the bottom to the top; from whence we judged it might have been erected for the sake of raising water' (Maundrell, 137). From the great mosque at Jerusalem Christians have long been jealously excluded; but in April 1855 the Duke de Brabant had an order from the sultan at Constantinople for the admission of himself and suite, and the pasha at Jerusalem was so liberal as to extend the permission to others of the Europeans amounting to upwards of 100 (Stewart, 514, 519). For an account of what they saw we must refer to Dr. Stewart's work. And he led them out as far as Bethany, and he lifted up his hands and blessed them; and it came to pass while he blessed them, he was parted from them, and carried up into heaven' (Luke xxiv. 50-51). Now Bethany lay near the foot of the Mount of Olives, towards the south-east, and was fifteen stadia, or nearly two miles from Jerusalem, being as far distant from the church as the church is from that city (Robinson, Res. i. 405-406; Wilson, i. 482). To the south of the central peak is what is called by the Franks the Mount of Offence, in allusion to the altars which Solomon built for Chemosh and Molech, and other gods of his strange wives, 'in the hill that is before [eastward of] Jerusalem' (1 Kings xi. 7-8). In 2 Kings xxiii. 13 it is called 'the Mount of Corruption.'* The Mount of Olives, according to the measurements of Lieutenant Symonds, is 2397 English feet above the level of the Mediterranean Sea (Wilson, i. 424). The height of the central peak, according to Schubert, is 2556 Paris feet above the sea, and 416 Paris feet above the Valley of Jehoshaphat (Robinson, Res. i. 406), On the south side of Jerusalem lies what is called the Hill of Evil Counsel; on the northern side the Hill of Scopus, so much noted in the Jewish wars. Looking to the position of the city as regards all these hills, we may see the propriety of the figure employed by the Psalmist : 'As the mountains are round about Jerusalem, so the Lord is round about his people from henceforth, even for ever' (Ps. cxxv. 2). While the Valley of Jehoshaphat runs between the city and the hill Scopus on the north, and between it and the Mount of Olives on the east, the Valley of the Son of Hinnom commences on the western side of the city and runs along its southern side, where it at length joins the Valley of Jehoshaphat, and after their junction the wadi takes a southern course (Robinson, Res. i. 402). Here in the Valley of the Son of Hinnom the idolatrous Israelites burned their sons and their daughters in the fire as a sacrifice to Molech (2 Kings xxiii. 10; Jer. vii. 31). Not far from the junction of these two valleys, but within the wall of the city, is the Pool of Siloam. It is an oblong reservoir 53 feet long, 18 broad, and 19 deep, according to the measurements of Dr. Robinson. It is still in a state of considerable repair, though bushes are here and there grown out of its walls (Robinson, Res. i. 493, 497; Wilson, i. 499). Within the city there is a church called the Church of the Holy Sepulchre, which is said to be built over the spot, on Mount Calvary, where our Redeemer was crucified, and also where he was buried; but there is no ground for believing that either the one or the other is here to be found the allegations brought forward in proof of the tradition are utterly fallacious. It may not be possible to determine with certainty the course of the walls of Jerusalem in the time of our Lord, but the probability is, that they were not more restricted in this quarter than they are at present, but rather that they took even a wider circuit. Now, the Church of the Holy Sepulchre is considerably within the present wall; and if the supposition we have just made be correct, this will at once prove that it cannot be over the spot where our Lord suffered and was buried; for we are expressly told by John that the place where Jesus was crucified was nigh to the city' (xix. 20); and by the apostle that he suffered without the gate' (Heb. xiii. 12). Besides the places where our Lord suffered and was buried, there is shewn in the Church of the Holy Sepulchre a number of other sacred spots connected with his crucifixion, burial, and resurrection; for example, 'the stone of unction,' on which it is alleged his body was anointed, but it is foreign marble, and manifestly apocryphal; etc. etc. Close to the stone of unction we have the veritable tombs of the Christian kings of Jerusalem, Godfrey and Baldwin, and, wonderful to tell, that of Melchisedek. Such a number of sacred spots in one place throws doubt on the whole (Wilson, i. 433-144, 446, 448; Robinson, Res. ii. 6680). The circumference of the ancient city, according to Josephus, was 33 stadia (Wars, v. 4. 3), or somewhat more than 3 miles. That of the present city is about 24 miles; so that neither in ancient nor modern times can it be considered as a large city (Robinson, Res. i. 395). The principal streets run nearly at right angles to each other, and are tolerably straight. They are narrow, though not more so than those of other Eastern cities, and like them are very badly paved, being merely laid irregularly with large stones, with a deep square channel in the middle; but the steepness of the ground contributes to keep them cleaner than in most Oriental cities, as Alexandria, Smyrna, and even Constantinople. Few, if any, of the streets bear names among the native population. The houses are in general better built than in most Eastern towns; they are of hewn stone, most of them low and irregular. The windows are small, and those toward the street have usually strong iron grates for defence, and thin, fine wooden grates to prevent the women being seen by those who pass (Amer. Miss. Her. 1824, p. 42). The first thing that strikes the eye in looking over Jerusalem is the curious construction of the roofs of the houses, most of which have a dome arising from its flat surface, some having two or three. The next is, that in accordance with the law of Moses (Deut. xxii. 8) the roofs are provided with parapets to prevent accidents; and finally, that as the house-top is still used as a place of general resort in hot weather, provision has been made at once for the privacy and the curiosity of the harem. These parapets are constructed for a space varying from 6 to 12 feet, with tiers of small earthenware pipes, such as we use in tile-draining, through which the fair dames can look abroad without the danger of themselves being seen (Stewart, 269). 'In our walks through the city and its environs,' says Dr. Robinson, we were struck with the comparatively few people we met, and the indifference with which they seemed to regard us and our movements. In the city itself the bazaars were usually thronged. In the large streets also there were commonly many persons passing to and fro; but all the other streets were comparatively solitary. Outside of the city a few peasants, with their asses, were wending their way to and from the gates; a few shepherds watching their flocks on the side of Mount Olivet; a few women with their waterskins around the fountains in the valley of Jehoshaphat; and occasionally Moslem females, veiled in white, sitting or strolling among the tombs of their people. These were ordinarily the only signs of life and activity which the stranger could perceive as he wandered around the city of the great king" (Robinson, Res. i. 328, 362, 394). The population of Jerusalem has been variously estimated, according to the fancy of dif ferent travellers, from 12,000 or 15,000 up to 32,000. In 1838 Dr. Robinson did not think that the standing population, exclusive of the garrison, could be reckoned above 11,500 souls; but the influx of strangers at particular seasons of the year must often make the number greatly more. The inhabitants of Jerusalem dwell in separate quarters, according to their religion, Mohammedan, Jewish, and Christian. The Mo hammedans, according to him, were more numer ous than either the Jews or the Christians, but fewer than these two bodies when put together JERUSALEM 315 Of all this native population, as well as through- | out Syria and Egypt, the Arabic is the vernacular language; as much so as the English in London or the French in Paris (Robinson, Res. ii. 83, 85, 86). The varieties and confusions of religious persuasions in the population of Jerusalem, especially at particular periods of the year which bring in a great influx of strangers, it is curious to behold. Among the mingled population are to be seen persons of the chief religions in the world-Protestants, Roman Catholics, Greeks, Armenians, Syrians, Abyssinians, Jews, Mohammedans, Drusian idolaters, etc. etc. Jerusalem, the ancient city of God, has become a vast caravansary, in which all confessions, all religious rites seek a refuge. The variety of languages is equally great. Divine service is celebrated in English, German, French, Latin, Greek, Hebrew, Arabic, etc. It is a perfect Babel. There is probably no place on earth where so many and so heterogeneous elements are to be found (Jour. Sac. Lit. July 1855, 482). The Jews, though not numerous,* form, in some respects, the most interesting portion of the inhabitants of Jerusalem. With a few exceptions they are not natives, but have resorted to the holy city from all parts of the Levant, and from the different countries of Europe, to end their days amidst the desolations of Zion, and to enjoy the privilege of being buried among the graves of their fathers in the Valley of Jeho shaphat. As they have resorted to the country from religious motives, they are in general very poor, and as to engage in any secular employment would be derogatory to their personal holiness and dignity, they are almost entirely dependent on the alms which are collected for them in the different countries of Europe. There are, however, a few families in good circumstances who are very careful to avoid any unnecessary display of their substance lest they should excite the cupidity of the Turks or encourage demands for charity by their brethren which they may not be able to answer (Wilson, i. 453). The Jews live together in what is called the Jewish quarter of the city. The locality most frequently visited by them is their place of wailing,' or the western wall of the enclosure of the Haram, called by them the Hill of the Holy House,' where they are permitted to purchase the right of approaching the site of their temple, and of praying and wailing over its ruins, and the downfall of their nation. On Friday they assemble here in great numbers. It is the nearest point where they can venture to approach the site of their ancient temple; and fortunately for them, it is sheltered from observation by the narrowness of the lane leading to it and the dead wall around. This touching In 1843 the Jews estimated their own numbers at about 3700 (Wilson, i. 454). Of the Jews in Palestine, the greater number have come to the land of their fathers in order to spend the remainder of their days and die in one of the four holy places-Jerusalem, Hebron, Tiberias, or Safed (Robinson, Res. 286). JERUSALEM custom of the Jews is not of modern origin. Benjamin of Tudela mentions it in the 12th century as connected apparently with the same spot, and very probably the custom has come down from still earlier times (Wilson, i. 460; Robinson, Res. i. 349). Jerusalem has few manufactures and no exports, except what are carried away by the pilgrims. The chief articles manufactured here, and also at Bethlehem, are rosaries, crucifixes, models of the holy sepulchre, and the like, carved in olive-wood, in the fruit of the dompalm (said to be brought from Mecca), in motherof-pearl, or sometimes in the species of black shining stone found near the Dead Sea. Some of these are neatly executed. The concourse of pilgrims at Easter converts the city into a sort of toy-shop or fair; and immense quantities of these tokens are carried away after having been duly consecrated by the priests. Merchants also resort hither at that season from Damascus and other places with wares of various kinds; so that the whole city then wears an air of bustle and business strikingly in contrast with its stillness and listlessness during the rest of the year (Robinson, Res. ii. 95). Travellers on first arriving at Jerusalem never, perhaps, fail to feel great disappointment. They find it difficult to reconcile their minds to the fact, that the very ordinary, commonplace-looking Turkish town which they now behold could be the very Jerusalem-the holy city-where David and Solomon reigned, where the prophets uttered their oracles, and which was hallowed by the presence and ministry of Christ and his apostles, and of which they have read and heard so much from their earliest childhood. Yet it is even so; and from this now inconsiderable place, degraded and trodden down as it is, there has gone forth in former ages upon the nations an influence, for weal or woe, for time and for eternity, such as the whole world beside has never exerted (Robinson, Res. iv. 162). But though not romantic-though at first sight bare and prosaic in the extreme-there does at last grow up an interest about Jerusalem which no other city can excite. It is true it is to a great extent a modern city; its honses and its streets are modern. The old city lies buried 20, 30, or 40 feet below the foundations of the present buildings. But still, as you look on it from any commanding point within or without the walls, you are struck with the gray ruinous masses of which it is made up. It is the ruins, in fact, of the old Jerusalem on which you look: the stones, the columns, the very soil on which you tread, are the accumulation of nearly 3000 years. Travellers usually approach Jerusalem from the west, north, or south, and this is no doubt one cause of the great disappointment which they so commonly feel at the first sight of it. Yet no human being could be disappointed who first saw it from the east, a point from which it is rare for any traveller to have his first vision of the holy city. The approach from Jericho and Bethany is truly grand. Its grandeur consists in this, that you then look at once on the two great ravines which cut the city off from the surrounding table-land, and that then only you have a complete view of the great Moham |