xxiii. 10; 2 Chr. xxviii. 3. To drown the lamentable shrieks of the children which were immolated to this idol, it was usual to have musical instruments playing the while: whence the particular spot where the sacrifices were burned, was called Tophet. From these circumstances Gehinnom, from which the Greek word Gehenna is derived, is used in Scripture to denote Hell, or Hell fire. To render this valley truly detestable, the bodies of those executed for flagitious crimes, and of animals which died of disease, were cast into it; and that the pestilential vapours which filled the air might not endanger the surrounding country, fires were almost constantly kept burning there. On the south side of the valley, near where it meets with the valley of Jehoshaphat, is shewn the spot of ground formerly called the potter's field, but afterwards, Aceldama, or the field of blood, Matt. xxvii. 7, 8. 2. The valley of Jehoshaphat, also called the valley of Kedron, lies between the foot of mount Moriah, as a continuation of Sion, on the east, where the temple of Solomon stood, and on which the eastern front of the city walls now lead along. On its eastern side stands the mount of Olives. Through this valley runs the brook Kedron; except during the winter its channel is generally dry, but when swollen by torrents, it flows with great impetuosity. The traveller is here shewn the well of Nehemiah, where the prophet is said to have restored the fire of the altar after the Babylonish captivity. Here are a great number of grave stones, with inscriptions in Hebrew characters, and among the rest, two interesting antiquities, reputed to be the tomb of Zacharias and the pillar of Absalom, see 2 Sam. xviii. 18. * Independently of the celebrity of this valley as the scene of other important and interesting events, the prophet Joel has chosen it for the place of a pleading between God and the enemies of his people, Joel iii. 1, 2. By many among the Jews and Mahometans, especially, this passage is applied to the general resurrection. Hence the former consider it as the highest honour to obtain a place for their bones to be deposited in the valley of Jehoshaphat, and the latter have left a stone jutting out of the wall of the city, for the accommodation of their prophet, who, they say, is to sit on it here, and call the whole world from below to judgment. † Chateaubriand, after summoning up all the images of desolation which the place presents, but without once thinking of the contemptible size of this theatre for so grand a display, says, "One might * For a description of these, see Buckingham's Travels, p. 191, or Critica Biblica, vol. i. p. 248, &c. + Maundrell, April 16. say that the trumpet of judgment had already sounded, and that the dead were about to rise in the valley of Jehoshaphat."* 4. The vale of Siddim, is the spot upon which stood the five cities of the plain, destroyed by fire from heaven on account of the impiety of their inhabitants. It is evident. from the description given of this valley, as well as from the circumstance of Lot having made choice of it for the pasturage of his cattle, that it was a fruitful and pleasant place. See Gen. xiii. 10, 11. After the destruction of the cities it was turned into the Salt Sea, Gen. xiv. 3. 5. The valley of Mamre, is celebrated in sacred history for Abraham's entertaining here three angels under an oak, Gen. xviii. It was situate about two miles from Hebron, southward, and was a fertile and pleasant valley. 6. The valley of Elah, or the Terebinthine vale, was situate in the south-west of Canaan, and about three miles from Bethlehem, on the road to Joppa. This valley is renowned as the field of the victory of David over the uncircumcised champion of the Philistines, who had "defied the armies of the living God," 1 Sam. xvii. "Nothing has ever occurred," says Dr. Clarke," to alter the appearance of the country. The very brook whence David chose his five smooth stones,' has been noticed by many a thirsty pilgrim, journeying from Jaffa to Jerusalem, all of whom must pass it in their way. The ruins of goodly edifices attest the religious veneration entertained in latter periods for the hallowed spot: but even these are now become so insignificant, that they are scarcely discernible; and nothing can be said to interrupt the native dignity of this memorable scene."+ 7. The Plain is a tract which extends from Gaza to Joppa, and forms part of the Plain of the Mediterranean, which reaches from the brook Bezor to Mount Carmel, on the shore of the Mediterranean, whence it takes its name. The part lying between Joppa and Carmel was called Sharon. 8. The plain of Esdraelon, the great plain, or the vale of Israel, we have already spoken of, as being of vast extent, and having on its northern side the abruptly rising Tabor. It has been a chosen place for encampment in every contest carried on in this country, from the days of Nabuchadonosor, king of the Assyrians, in the history of whose war with Arphaxad it is mentioned as "the great plain of Esdrelom” (Judith i. 8), until the disastrous march of Napoleon Buonaparte from Egypt into Syria. Jews, Gentiles, Saracens, Travels, vol. iv. p. 422. *Travels, vol. ii. p. 39. 4 Christian crusaders, and Anti-Christian Frenchmen, Egyptians, Persians, Druses, Turks, and Arabs, warriors out of every nation which is under heaven, have pitched their tents in the plain of Esdraelon, and have beheld the various banners of their nations wet with the dews of Tabor and of Hermon.* 9. The region round about Jordan, extended from the Sea of Tiberias to the Dead Sea, on each side of the Jordan. Of this district the plain of Jericho forms a part. Josephus says its length is two hundred and thirty furlongs, and its breadth an hundred and twenty; and it is divided in the midst by Jordan. It is much burnt up in the summer time, and in consequence of the extraordinary heat, contains very unwholesome air. It is all destitute of water, excepting the river of Jordan. † 10. The Wilderness of Judea began near Jericho, and extended along the shores of the Jordan and the Dead Sea, to the mountains of Edom. It is to be observed, that the Hebrews gave the name of desert, a wilderness, to all parts that were not cultivated, or thickly inhabited. Hence we find that many parts of this region were very far from being what is commonly understood to be a wilderness. It was here that John the Baptist was educated, and began to proclaim the approach of the Messiah's reign, Matt. iii. 1. 11. The Desert, which is so frequently mentioned during the wanderings of the Israelites, and in which they sojourned for forty years after their departure from Egypt, extended from the eastern side of the Red Sea to the confines of the land of Canaan, and is known as the vast Desert of Arabia. From this summary, and necessarily imperfect sketch of the general features of the Land of Promise, the reader will be in some measure prepared to appreciate the fidelity with which Moses describes it to his people, as "a land flowing with milk and honey"-" a good land, a land of brooks of water, of fountains and depths, that spring out of valleys and hills; a land of wheat, and barley, and vines, and fig-trees, and pomegranates; a land of oil-olive; a land wherein they should eat bread without scarceness," and where they should "not lack any thing," Deut. viii. 7-9. But we shall more fully see the propriety of the latter part of the description as we proceed. * Dr. Clarke's Travels, vol. iv. p. 255, &c. 321 SECTION II. THE JEWISH CAPITAL. I. Jerusalem is generally supposed to owe its origin to Melchizedek, who is called king of Salem (Gen. xiv. 18.), and who is thought to have founded it about the year 2023. About a century after its foundation it was captured by the Jebusites, who extended the walls, and constructed a castle or citadel on Mount Sion. By them it was called Jebus. In the conquest of Canaan, Joshua put to death its king (Josh. x. 23; xiii. 10.), and obtained possession of the town, which was jointly inhabited by Jews and Jebusites till the reign of David, who expelled the latter, and made it the capital of his kingdom, under the name of Jebus-Salem, or (for the sake of euphony) Jerusalem. In this state of eminence it continued 477 years, when it was destroyed by Nebuchadnezzar. During the seventy years' captivity it lay in ruins, after which it was restored by Zerubbabel and his associates, and continued 562 years, when it was finally destroyed by Titus. II. The city of Jerusalem is situated in 31° 50′ north lati tude, and 35° 20′ east longitude; about twenty-five miles west of Jordan, and forty-two east of the Mediterranean; 102 miles south of Damascus, and 150 north of the Elanitic Gulf of the Red Sea. It was built on four hills, called Sion, Acra, Moriah and Bezetha. Indeed, the whole foundation was a high rock, formerly called Moriah or Vision, because it could be seen afar off, especially on the south, Gen. xxii. 2-4. The mountain is a rocky lime-stone hill, with steep ascents on every side, except on the north, surrounded with a deep valley, again encompassed with hills, in the form of an amphitheatre, Ps. cxxv. 2. The accurate and minute account of Josephus, is the highest authority to which we can resort for ascertaining the form and limits of the Jewish capital. It is as follows: "The city was built on two hills, which are opposite to each other, having a valley to divide them asunder; at which valley the corresponding rows of houses on both hills terminate. Of these hills, that which contains the upper city is much higher, and in length more direct. Accordingly, it was called the citadel,' by king David: he was father of that Solomon who built this temple at the first; but it is by us called the upper market place.' But the other hill, which is called Acra,' and sustains the lower city, is of the shape of the moon, when she is horned; over against this there was a third hill, but naturally lower than Acra, and parted, formerly, from the other by a broad valley. In the time when the Asmoneans reigned, they filled up that valley with earth, and had a mind to join the city to the temple. They then took off part of the height of Acra, and reduced it to a less elevation than it was before, that the temple might be superior to it. Now the valley of the Cheesemongers, as it was called, was that which distinguished the hill of the upper city from that of the lower, and extended as far as Siloam; for that is the name of a fountain which hath sweet water in it, and this in great plenty also. But on the outsides, these hills are surrounded by deep valleys, and by reason of the precipices belonging to them on both sides, are every where impassable." He afterwards adds, "as the city grew more populous, it gradually crept beyond its old limits, and those parts of it that stood northward of the temple, and joined that hill to the city, made it considerably larger, and occasioned that hill, which is in number the fourth, and is called Bezetha,' to be inhabited also. It lies over against the tower Antonia, but is divided from it by a deep valley, which was dug on purpose. This new built part of the city was called • Bezetha' in our language, which if interpreted in the Grecian language, may be called the new city.' This account plainly marks the gradual extension of the holy city, from the time when the Jebusites were dispossessed, till the foundation of the northern walls was laid by Herod Agrippa. It is evident that the old city was built upon "Acra," and the "strong hold of Sion" (2 Sam. v. 7.) upon the hill bearing that name; both of which were taken from the Jebusites by David. After having possessed himself of these important places, this munificent prince appropriated the latter one for the royal residence, and named it "the city of David." The extent of this "upper city," as it is called by Josephus, seems to be pointed out by an expression in 2 Sam. v. 9. "David built round about from Millo inward." Now, whether by "Millo" we understand, with some critics, the "house of Millo," which stood on the northeast of Mount Sion, or with others, the valley which divided the upper and the lower city, and which was filled up by Solomon, and called Millo, the meaning still appears to be, that David built from one side of Mount Sion quite round to the opposite part. * Jewish Wars, book v. ch. 4. |