the title of Tetrarch. (Luke iii. 1.) The emperor Claudius afterwards made a present of this district to king Agrippa, or at least confirmed him in the possession of it.'

(2.) TRACHONITIS was bounded by the Desert Arabia on the east, Batanæa on the west, Ituræa on the south, and the country of Damascus on the north. It abounded with rocks, which afforded shelter to numerous thieves and robbers.

(3.) ITURÆA anciently belonged to the half tribe of Manasseh, who settled on the east of Jordan: it stood to the east of Batanæa, and to the south of Trachonitis. Of these two cantons Philip the son of Herod the Great was tetrarch at the time John the Baptist commenced his ministry. (Luke iii. 1.) It derived its name from Jetur the son of Ishmael (Gen. xxv. 15.; 1 Chron. i. 31.), and was also called Auranitis, from the city of Hauran. (Ezek. xlvii. 16. 18.) This region exhibits vestiges of its former fertility, and is most beautifully wooded and picturesque.' The Ituræans are said to have been skilful archers and dexterous robbers.

(4.) GAULONITIS was a tract on the east side of the lake of Gennesareth and the river Jordan, which derived its name from Gaulan or Golan, the city of Og, king of Bashan. (Josh. xxi. 27.) This canton is not mentioned in the New Testament.

(5.) BATANEA, the ancient kingdom of Bashan, was situated to the north-east of Gaulonitis, and was celebrated for its excellent breed of cattle, its rich pastures, and for its stately oaks. The precise limits of this district are not easy to be defined: it was part of the territory given to Herod Antipas, and is not noticed in the New Testament.

(6.) PEREA, in its restricted sense, includes the southern part of the country beyond Jordan, lying south of Ituræa, east of Judæa and Samaria; and was anciently possessed by the two tribes of Reuben and Gad. Its principal place was the strong fortress of Machærus, erected for the purpose of checking the predatory incursions of the Arabs. This fortress, though not specified by name in the New Testament, is memorable as the place where John the Baptist was put to death. (Matt. xiv. 3-12.).

(7.) The canton of DECAPOLIS (Matt. iv. 25.; Mark v. 20. and vii. 31.), which derives its name from the ten cities it contained, is considered by Reland and other eminent authorities as part of the region of Peræa. Concerning its limits, and the names of its ten cities, geographers are by no means agreed; but, according to Josephus (whose intimate knowledge of the country constitutes him an unexceptionable authority), it contained the cities of Damascus, Otopos, Philadelphia, Raphana, Scythopolis (the capital of the district), Gadara, Hippos, Dios, Pella, and Gerasa.

5. IDUMEA. This province was added by the Romans, on their conquest of Palestine. It comprised the extreme southern part of 1 Josephus, Ant. Jud. lib. xiv. c. 13., xv. c. 4., xix. c. 5. Bell. Jud. lib. i. c. 13. Robinson's Lexicon, voce 'Abıλhvn. Bibliotheca Sacra, vol. v. pp. 80, 81. New York, 1848. * Buckingham's Travels in Palestine, pp. 408, 409. London, 1821, 4to. Mr. Burckhardt, who visited this region in the years 1810 and 1812, has described its present state, together with the various antiquities which still remain. See his Travels in Syria and the Holy Land, pp. 51–119. 211-310. London, 1822. 4to.

VOL. III.

Judæa, together with some small part of Arabia.' During the Babylonish captivity, being left destitute of inhabitants, or not sufficiently inhabited by its natives, it seems to have been seized by the neighbouring Idumæans; and though they were afterwards subjugated by the powerful arms of the Maccabæan or Asmonæan princes, and embraced Judaism, yet the tract of country, of which they had thus possessed themselves, continued to retain the appellation of Idumæa in the time of Christ, and, indeed, for a considerable subsequent period. Ultimately, the Idumæans became mingled with the Ishmaelites, and they were jointly called Nabathæans, from Nebaioth, a son of Ishmael.2

VIII. LATER DIVISIONS OF PALESTINE.

1. Under the Romans, Palestine was dependent on the government of Syria; and, about the commencement of the fifth century, was divided into three parts; viz.

(1.) Palæstina Prima comprised the ancient regions of Judæa and Samaria. It contained thirty-five episcopal cities, and its metropolis was Cæsarea-Palæstina. In this division were Jerusalem and Sychar or Neapolis.

(2.) Palæstina Secunda included the ancient districts of Galilee and Trachonitis. Scythopolis or Bethshan was its capital; and it contained twenty-one episcopal cities.

(3.) Palæstina Tertia, or Salutaris, comprised the ancient Perma and Idumæa, strictly so called: its metropolis was Petra, and it contained eighteen episcopal cities. Most of these bishoprics were 'destroyed in the seventh century, when the Saracens or Arabs conquered Palestine or Syria.

2. In the time of the Crusades, after the Latins had conquered Jerusalem from the Saracens, they established a patriarch of their own communion in that city, and gave him three suffragan bishops, whose sees were at Bethlehem, Hebron, and Lydda. They also reestablished the ancient capitals, viz. Cæsarea, with a suffragan bishop at Sebaste or Samaria; Scythopolis, and afterwards Nazareth, with a suffragan bishop at Tiberias; Petra, with a suffragan bishop at Mount Sinai; and for Bostra, the suffragan-episcopal sees were established at Ptolemais or Acre, Seyde or Sidon, and Beyroot or Berytus in the northern part of Phoenicia.

3. At present, Palestine does not form a distinct country; the Turks include it in Sham or Syria, which is divided into the four pashaliks of Haleb or Aleppo, Tarablous, Akka, and Damascus. Palestine is included within the two last pashaliks, and principally in that of Damascus.

1 For a copious and interesting illustration of the fulfilment of prophecy concerning Idumæa, from the statements of modern travellers, see Dr. Keith's Evidence of the Truth of the Christian Religion from Prophecy, pp. 172–220.

2 Besides the authorities incidentally cited in the preceding pages, the following works have been consulted for this chapter, viz. Relandi Palæstina, tom. i. pp. 1–204. (Traj. ad Rhen. 1714); Ancient Universal History, vol. ii. pp. 452-465. 476–486. (Lond. 1748); Pritii Introductio ad Lectionem Novi Testamenti, pp. 497-518.; Beausobre's and L'Enfant's Introduction to the New Testament (Bp. Watson's Collection of Theological Tracts, vol. iii. pp. 262-278.); Pareau, Antiquitas Hebraica breviter descripta, pp. 44-52.; Spanhemii Introductio ad Geographiam Sacram, pp. 1-81.

3 Relandi Palæstina, tom. i. pp. 204-214.

HISTORICAL ACCOUNT OF THE CITY OF JERUSALEM.

Or the whole country described in the preceding section, JERUSALEM was the metropolis during the reigns of David and Solomon: after the secession of the ten tribes, it was the capital of the kingdom of Judah, but during the time of Christ and until the subversion of the Jewish polity, it was the metropolis of Palestine.2

I. Jerusalem is frequently styled in the Scriptures the Holy City, (Isa. xlviii. 2.; Dan. ix. 24.; Nehem. xi. 1.; Matt. iv. 5.; Rev. xi. 2.) because the Lord chose it out of all the tribes of Israel to place his name there, his temple and his worship (Deut. xii. 5., xiv. 23., xvi. 2., xxvi. 2.); and to be the centre of union in religion and government for all the tribes of the commonwealth of Israel. It is held in the highest veneration by Christians for the miraculous and important

1 This plan is copied from the accurate geographer, D'Anville.

2 The reader who is desirous of investigating fully the history and topography of Jerusalem is referred to Dr. Robinson's "Biblical Researches," vol. i. and ii., and to the corrections inserted in his Bibliotheca Sacra, published at New York in 1843, p. 17. et seq., and also to Mr. Bartlett's "Walks about the City and Environs of Jerusalem," and "Jerusalem Revisited;" to Dr. Wilson's Lands of the Bible, vol. i. pp. 406 - 504.; and to the Rev. G. Williams's Holy City, second edition, 1849, 2 vols. 8vo.

transactions which happened there, and also by the Mohammedans, who to this day never call it by any other appellation than El-Kods', or El Khoudes, that is, The Holy, sometimes adding the epithet AlSherif, or The Noble. The most ancient name of the city was Salem, or Peace (Gen. xiv. 18.): the import of Jerusalem is, the vision or inheritance of peace2; and to this it is not improbable that our Saviour alluded in his beautiful and pathetic lamentation over the city. (Luke xix. 41.) It was also formerly called Jebus from one of the sons of Canaan. (Josh. xviii. 28.) After its capture by Joshua (Josh. x.) it was jointly inhabited both by Jews and Jebusites (Josh. xv. 63.) for about five hundred years, until the time of David; who having expelled the Jebusites, made it his residence (2 Sam. v. 6-9.), and erected a noble palace there, together with several other magnificent buildings, whence it is sometimes styled the City of David (1 Chron. xi. 5.).3 By the prophet Isaiah (xxix. 1.) Jerusalem is termed Ariel, or the Lion of God; but the reason of this name, and its meaning, as applied to Jerusalem, is very obscure and doubtful. It may possibly signify the strength of the place, by which the inhabitants were enabled to resist and overcome their enemies'; in the same manner as the Persians term one of their cities Shiraz, or the Devouring Lion. Being situated on the confines of the two tribes of Benjamin and Judah, Jerusalem sometimes formed a part of the one, and sometimes of the other; but, after Jehovah had appointed it to be the place of his habitation and temple, it was considered as the metropolis of the Jewish nation, and the common property of the children of Israel. On this account it was, that the houses were not let, and all strangers of the Jewish nation had the liberty of lodging there gratis, by right of hospitality. To this custom our Lord probably alludes in Matt. xxvi. 18. and the parallel passages.5

II. The name of the whole mountain on the several hills and hollows of which the city stood, was called MORIAH, or Vision; because it was high land, and could be seen afar off, especially from the south (Gen. xxii. 2-4.); but afterwards that name was appropriated to the most elevated part on which the temple was erected, and where Jehovah appeared to David. (2 Chron. iii. 1.; 2 Sam. xxiv. 16, 17.) This rocky limestone mountain is 2280 feet in height; it is steep of ascent on every side, except the north; and is surrounded on the other sides by a group of hills, in the form of an amphitheatre (Psal. cxxv. 2.), which situation rendered it secure from the earthquakes that appear to have been frequent in the Holy Land (Psal. xlvi. 2, 3.), and have furnished the prophets with many elegant allusions. On the east, stands the MOUNT OF OLIVES, fronting the temple, of This is a contraction from Medinet-el-KADESS, that is, the Sacred City. Capt. Light's Travels in Egypt, Nubia, &c. p. 177. Burckhardt in his map terms Jerusalem Khodess.

2 Relandi Palæstina, tom. ii. p. 833. Schulzii Archæologia Biblica, p. 20. Beausobre and L'Enfant, in Bp. Watson's Tracts, vol. iii. p. 142.

Bp. Lowth, on Isaiah, vol. ii. p. 206.

Schulzii Archæologia Biblica, p. 21. Beausobre and L'Enfant, in Bp. Watson's Tracts, vol. iii. p. 143.

Rabbi Schwartz's Descriptive Geography of Palestine, p. 239. Philadelphia, 1850.

which it commanded a noble prospect (Matt. xxiv. 2, 3.; Luke xix. 37-41.), as it does to this day of the whole city (which is not more than four hundred yards distant), over whose streets and walls the eye roves as if in the survey of a model. Viewed from this mountain, "Jerusalem is still a lively and majestic object; but her beauty is external only, and, like the bitter apples of Sodom, she is found full of rottenness within." 1 The Mount of Olives, which is frequently noticed in the evangelical history, stretches from north to south, and is about a mile in length. It consists of a range of three mountains, with summits of unequal altitudes; the highest of which rises from the garden of Gethsemane, and is the site of the spot from which our Saviour ascended into heaven. The olive still maintains its place here, and grows spontaneously on the top and sides of the foot of this mountain, to which it gives its name. About half way up this mountain is a ruined monastery, built on the spot where we have every reason to conclude that Jesus Christ sat, when he beheld the city and wept over its impending miseries, when he delivered his prediction concerning the downfall of Jerusalem (Luke xix. 41— 44.); and the army of Titus encamped upon the very spot where its destruction had been foretold. It is a remarkable fact that, amidst all the vicissitudes to which this country has been subjected, not only has the Mount of Olives retained the name by which it was known in the days of David (2 Sam. xv. 30.), but likewise the same beautiful evergreen and perennial foliage. The panoramic view from the Mount of Olives is truly magnificent. While its summit commands a view extending as far as the Dead Sea, and the mountains beyond Jordan, the whole city lies before it so completely exposed to view, that the eye of the beholder can walk about Zion, and go round about her; tell the towers thereof and mark well her bulwarks. (Psal. xlviii. 12, 13.) Dr. Clarke discovered some Pagan remains on this mountain; and at its foot he visited an olive ground always noticed as the garden of Gethsemane. "This place," says he, "is, not without reason, shown as the scene of our Saviour's agony the night before his crucifixion (Matt. xxvi., Mark xiv., Luke xxii.,

3

5

Lord Lindsay's Letters on Egypt, Edom, and the Holy Land, vol. ii. p. 62.

2 Stephen's Incidents of Travel, p. 481.

Josephus, de Bell. Jud. lib. vi. c. 5. "It is not difficult to conceive," says the Rev. W. Jowett, who, in December, 1823, surveyed Jerusalem from this mountain,-" observing from this spot the various undulations and slopes of the ground, that when Mount Zion, Acra, and Mount Moriah, constituted the bulk of the city, with a deep and steep valley surrounding the greater part of it, it must have been considered by the people of that age as nearly impregnable. It stands beautiful for situation! It is, indeed, builded as a city that is compact together. (Ps. cxxii. 3.) The Kings of the earth, and all the inhabitants of the world would not have believed, that the adversary and the enemy should have entered into the Gates of Jerusalem. (Lam. iv. 12. B.C. 588.) This was said nearly two thousand four hundred years ago. And when, 650 years after, Titus besieged and took this devoted city, he exclaimed, on viewing the vast strength of the place,- We have certainly had God for our assistant in this war; and it was no other than God who ejected the Jews out of these fortifications: for what could the hands of men, or any machines do, towards overthrowing these towers?" Josephus, de Bell. Jud. lib. vi. c. 9. (Jowett's Christian Researches in Syria, &c. p. 256. London, 1825. 8vo.)

• Elliott's Travels in Austria, Russia, and Turkey, vol. ii. pp. 435, 436. The Rev. G. Williams has a graphic description of the magnificent prospect visible from the Mount of Olives. Holy City, vol. ii. pp. 438, 439.