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European brethren; many of them have come to the Holy City in order that they may die there and be buried with their people. There are several admirable institutions for the benefit of poor Jews in Jerusalem, founded by Sir Moses Montefiore and other wealthy and benevolent European Jews.

The Christians of Jerusalem are composed of various sects, the most powerful being those of the Greek Church, whose patriarch has his residence and episcopal throne there. They possess some of the largest and richest monasteries and foundations in the city. The Armenians, whose patriarch is styled "Patriarch of Jerusalem," and lives at the monastery next to Zion Gate, are a branch of that church and nation whose members are spread so widely over the various provinces of the Turkish Empire. The Armenians and the Greeks are better disposed towards the Protestants than towards their chief opponents-the Roman Catholics. The Copts, the sole representatives of the ancient race that built the Pyramids, who intermarry only with their own sect, are not numerous, but they have a monastery which is the residence of a bishop. The Syrians of the ancient church (Jacobites) are under the protection of the Armenians, but have a bishop and a few priests; and the poor Abyssinians, who live from hand to mouth, have a monastery beside the Church of the Sepulchre.

The Latins, or Roman Catholics-the deadly enemies of the Greeks-number about 1,500 souls, and are possessed of considerable wealth and influence. Affiliated to them are the Oriental churches of the Greek Catholics and the United Armenians, numbering about 50 souls.

It is hardly necessary to say that the Protestants are not a numerous community in Jerusalem. A Mission of Inquiry was instituted in 1820 by the Society for Promoting Christianity among the Jews, and in 1824 Dr. Dalton, the first missionary, took up his residence there. In 1841 the Governments of England and Prussia entered into an agreement to establish a bishopric there, the diocese to embrace Mesopotamia, Chaldea, Syria, Palestine, Egypt, and Abyssinia. In connection with the evangelical work of the mission is a school for proselytes and Jewish children, a boys' school for natives and Protestant Arabs, an Arabic church and school, a Hospital of the Deaconesses of Kaiserswerth-an admirable institution open to every suffering human creature of whatever faith-two orphanages, a leper hospital, a children's hospital, and the Hospital of St. John. The English church, for many years under the care of Bishop Gobat, is situated on Mount Zion.

The best approach to Jerusalem is from the Mount of Olives, when the whole city bursts upon the view and presents an appearance more imposing than from any other spot, every building of importance standing out sharply, and the walls and other surroundings giving to it a vastness which is not seen elsewhere. The next best approach is from the hill Scopus, the route taken by travellers from the north; while the least impressive first-view of the city is that seen by those who come from Jaffa, the effect of the general appearance being greatly marred by huge blocks of modern buildings, chiefly Russian.

Jerusalem is enclosed by a wall nearly forty feet high, irregular, and conformed to the hills over which it passes, massive in appearance, but in reality very far from substantial; it was built in the sixteenth century, and only a few courses of its stone belong to the wall of an ancient date. Around the walls are thirty-four towers, and in the walls are seven gates, five

open and two closed-the former are the Jaffa Gate, on the west, called by the Arabs Bâbel-Khalil, or the Gate of the Friend, leading to Hebron; the Damascus Gate, leading to Samaria and Damascus; St. Stephen's Gate, leading to Olivet and Bethany; the Dung

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Gate, or Gate of the Western Africans, leading to Siloam; and Zion Gate, or Gate of the Prophet David, on the ridge of Zion. The closed gates are the Golden Gate in the eastern wall of the Harâm, and the Gate of Herod.

The town itself covers an area of 209.5 acres, of which 35 are occupied by the Harâm-eshSherîf-the plateau of the Temple. The remaining space is divided into different quarters

European brethren; many of them have come to the Holy City in order that they may die there and be buried with their people. There are several admirable institutions for the benefit of poor Jews in Jerusalem, founded by Sir Moses Montefiore and other wealthy and benevolent European Jews.

The Christians of Jerusalem are composed of various sects, the most powerful being those of the Greek Church, whose patriarch has his residence and episcopal throne there. They possess some of the largest and richest monasteries and foundations in the city. The Armenians, whose patriarch is styled "Patriarch of Jerusalem," and lives at the monastery next to Zion Gate, are a branch of that church and nation whose members are spread so widely over the various provinces of the Turkish Empire. The Armenians and the Greeks are better disposed towards the Protestants than towards their chief opponents-the Roman Catholics. The Copts, the sole representatives of the ancient race that built the Pyramids, who intermarry only with their own sect, are not numerous, but they have a monastery which is the residence of a bishop. The Syrians of the ancient church (Jacobites) are under the protection of the Armenians, but have a bishop and a few priests; and the poor Abyssinians, who live from hand to mouth, have a monastery beside the Church of the Sepulchre.

The Latins, or Roman Catholics-the deadly enemies of the Greeks-number about 1,500 souls, and are possessed of considerable wealth and influence. Affiliated to them are the Oriental churches of the Greek Catholics and the United Armenians, numbering about 50 souls.

It is hardly necessary to say that the Protestants are not a numerous community in Jerusalem. A Mission of Inquiry was instituted in 1820 by the Society for Promoting Christianity among the Jews, and in 1824 Dr. Dalton, the first missionary, took up his residence there. In 1841 the Governments of England and Prussia entered into an agreement to establish a bishopric there, the diocese to embrace Mesopotamia, Chaldea, Syria, Palestine, Egypt, and Abyssinia. In connection with the evangelical work of the mission is a school for proselytes and Jewish children, a boys' school for natives and Protestant Arabs, an Arabic church and school, a Hospital of the Deaconesses of Kaiserswerth-an admirable institution open to every suffering human creature of whatever faith-two orphanages, a leper hospital, a children's hospital, and the Hospital of St. John. The English church, for many years under the care of Bishop Gobat, is situated on Mount Zion.

The best approach to Jerusalem is from the Mount of Olives, when the whole city bursts upon the view and presents an appearance more imposing than from any other spot, every building of importance standing out sharply, and the walls and other surroundings giving to it a vastness which is not seen elsewhere. The next best approach is from the hill Scopus, the route taken by travellers from the north; while the least impressive first-view of the city is that seen by those who come from Jaffa, the effect of the general appearance being greatly marred by huge blocks of modern buildings, chiefly Russian.

Jerusalem is enclosed by a wall nearly forty feet high, irregular, and conformed to the hills over which it passes, massive in appearance, but in reality very far from substantial; it was built in the sixteenth century, and only a few courses of its stone belong to the wall of an ancient date. Around the walls are thirty-four towers, and in the walls are seven gates, five

open and two closed-the former are the Jaffa Gate, on the west, called by the Arabs Bâbel-Khalil, or the Gate of the Friend, leading to Hebron; the Damascus Gate, leading to Samaria and Damascus; St. Stephen's Gate, leading to Olivet and Bethany; the Dung

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Gate, or Gate of the Western Africans, leading to Siloam; and Zion Gate, or Gate of the Prophet David, on the ridge of Zion. The closed gates are the Golden Gate in the eastern wall of the Harâm, and the Gate of Herod.

The town itself covers an area of 209.5 acres, of which 35 are occupied by the Harâm-eshSherîf-the plateau of the Temple. The remaining space is divided into different quarters

the Christian quarter, including the part occupied by the Armenians, taking up the western half; the Mohammedans have the north-east portion; the Jews the south-east. "The circumference is nearly two and a quarter miles, while the extent of the city-small as it is, it now seems too large for the population-may be illustrated by the fact that it would nearly occupy the space included between Oxford Street and Piccadilly on the north and south, and Park Lane and Bond Street on the east and west."* The streets are narrow, badly paved, and crooked as a corkscrew; the principal being the Street of David, leading from the Jaffa Gate to the Harâm; the Street of the Gate of the Columns, running from the Damascus Gate to the Street of the Gate of the Prophet David, under which name it continues to Zion Gate; Christian Street, running from the Street of David to the Church of the Holy Sepulchre; and the Via Dolorosa, running from the Church of the Holy Sepulchre to St. Stephen's Gate.

There are very few open spaces, and not one street in which a carriage can be driven; the bazaars are poor, and not to be compared for a moment with those of Cairo or Damascus ; they are in narrow lanes, for the most part vaulted over, and exhibit the usual articles to be found in Eastern bazaars-shoes, pipes, tobaccos, hardware, jewellery, cutlery, and so forth— each stall being under the superintendence of a man in flowing robes and turban, who sits cross-legged and smokes while the crowd buzzes unceasingly around him. There are two good hotels, the "Mediterranean" and the "Damascus ;" and several hospices-the Casa Nova of the Franciscans, the Austrian Hospice, and the Prussian Hospice of St. John-but the majority of travellers who are making the tour of Palestine camp outside the city, as indeed do many of the inhabitants in the summer-time for the sake of the purer air. Almost every

house in Jerusalem has a cupola, with a flat space on the roof to allow a stroll round it, and all the houses are of stone. Very few of them exhibit any traces of architectural beauty; in fact the dwelling-houses generally suggest poverty and dirt.

Let us now in imagination enter Jerusalem by the Jaffa Gate, and, after looking round, make our way to Christian Street, the principal bazaar-street of the city, and thence to the Church of the Holy Sepulchre.

If it is the "season "—that is to say, the spring or the autumn, but more especially the spring-a startling scene will be witnessed as soon as the Jaffa Gate is passed and the large open space beyond it reached. The scene resembles a fair, or carnival, at which representatives of all sorts and conditions of men, of all nations and kindreds and peoples and tongues, are gathered together, dressed in every conceivable and outlandish costume, wrought in every shade of colour. Here are veiled women in bright blue, or yellow, or scarlet; Turks in embroidered clothes and startling turbans; Bedouins with glittering weapons in their girdles; Albanians in plaited petticoats and jackets abounding in gold and silver threadwork; Nubians in white tunics; Syrian Jews with pale faces and hair in ringlets; Russian pilgrims wrapped in fur as if they anticipated the climate of Jerusalem to turn to that of Moscow; Englishmen in tourist garb; fellaheen almost destitute of garb; dragomans; Turkish soldiers; Greek priests with round black caps; Armenian monks with pointed black hoods; high-capped and black-habited Copts; French, Germans, Italians, all crowded together; while amongst them run and plead a

• “Our Work in Palestine," p. 28.

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