wall once connected with the Temple is now to be found, this is probably all that remains.

Near this is the place where the Jews purchase the right of approaching the site of their temple, and there to pray and wail over its ruins and the downfall of their nation. It is approached by a narrow, crooked lane, which there terminates at the wall in a small open space. For centuries the despised and down-trodden children of Abraham have repaired to this consecrated spot, to mourn over their ruined temple and scattered people. It is known as "the Jews' place of wailing."

CHAPTER XVII.

Place of St. Stephen's Martyrdom-Tomb of Joseph and Mary-Garden of Gethsemane-Mount of Olives-Chapel of Ascension-Hebrew Cemetery-Four large Tombs-Village of Siloam-Fountain of the Virgin, or Pool of Bethesda-Pool of Siloam-House of Caiaphas-Tomb of David-Burial Grounds-Lepers-Pools of Gihon-Valley of Hinnom-Potter's Field-Well of Nehemiah-Tombs of the Kings-Wilderness of St. John-Convent of the Cross-Valley of Rephaim-Valley of Elah.

EARLY on the morning of the 6th of February, we concluded to make an excursion outside the walls. Having procured a guide, we passed out at the gate of St. Stephen, on the east side. Just to the right of the gate, on the edge of Moriah, is a Moslem burialground, with a large number of monuments. This is their most sacred burial-place at Jerusalem, it being near the mosque of St. Omer. Beyond this, and close by the path, is a small ledge of table-rock. This is pointed to as the place where Stephen, the first Christian martyr, was stoned to death. It is a wonder that the practice of erecting churches

270

TOMB OF JOSEPH AND MARY.

on almost every sacred site, has not fixed one here. No monument marks the place, and all depends on mere vague tradition.

seasons.

The path winds in a zig-zag manner down into the valley of Jehosaphat to a low stone bridge that crosses the bed of the Kedron, which was wholly dry. It bears marks of sometimes having considerable water in it, but probably this is only at rainy No water was running in it while we were at Jerusalem. Directly after passing over the stone bridge just named, we came to the tomb of Joseph and Mary. A small part of the building shows on the top of the ground, but the greatest portion is below. We descended a broad flight of stone steps, which brought us to a large marble door, opening into a subterranean church, excavated in the solid rock. From this, passing another flight of long stone steps, nearly fifty in number, we entered the principal chamber of the establishment. On the right, in a large recess, is the tomb of the Virgin. Over this is an altar, and suspended over that is a picture representing her death-bed, with the Son of God attending by her side, to comfort her and receive her dying blessing. This, to be sure, is a tender domestic relation, but in this case very inappropriate, when applied to the Virgin and the Holy Son of God. There is a splendid display of lamps and other ornaments in this building; and it is, finally, one of the neatest establishments I visited in Jerusalem. There is, however, not the least probability of its being the real tomb of those whose names it bears, for there is good historical evidence that Mary, at least, died at Ephesus.

A few rods beyond this tomb, the road separates at nearly a right angle; one path going down the valley, and the other extending east, up to the Mount of Olives. Directly within this angle of roads, and at the very foot of the Mount of Olives, is the Garden of Gethsemane. It is a level plot of ground, nearly square, and surrounded by a rough, broken stone wall. According to my survey, I found it forty-seven paces one way, and forty-three the other. The ground looked sterile, covered with small pebbles, and nothing was growing in it except eight large olive-trees, which bore a very aged appearance. There is nothing peculiar in it to mark the place, and a person might pass repeatedly by Gethsemane without supposing this to be the consecrated spot of our Saviour's agony. But while standing within the rude enclosure, I could see evidence of the true location-it must be the place. Without paying much heed to our guide's story of the precise place where the disciples were found sleeping, or the exact spot where our Saviour was when he prayed and "sweat, as it were, great drops of blood falling to the ground," or under which olive-tree it was that he was betrayed into the hands of the guard; my mind was absorbed with the thought, Am I standing in Gethsemane? The very thought was overwhelming! I gave free vent to the tender emotions of my soul! During my stay in Jerusalem, I visited repeatedly this retired spot. One day alone, I seated myself under one of the olive-trees in the Garden. All was silent around me. High above me were the towering walls of the Holy City. Through them seemed to penetrate no sound of human life. The

place was almost like the lonely desert. I gave myself up to reflection. Here, near me, occurred the awful scene of "agony and bloody sweat," on the night in which the Redeemer of man was betrayed. Here Heaven itself was touched with suffering and sympathy for a lost and ruined world. Here, in submission, the Saviour prayed, "O, my Father, if this cup may not pass away from me except I drink of it, thy will be done!" My mind was absorbed in feelings and reflections which I shall never forget. I felt, indeed, that I was surrounded by associations of the most hallowed cha

racter.

From the Garden a path leads directly eastward up the Mount of Olives. The sides and summit of the mountain are spotted with olive-trees, though, perhaps, not so thickly as in ancient times. They are still said, however, to flourish spontaneously. The Mount consists properly of four ranges of different altitudes. About half-way up, a ruined monastery is said by the Monks to mark the spot where our Saviour wept over Jerusalem and uttered the prediction of its awful destruction. From this place, the building of the temple must have shown in beautiful prospect, as the mosque of St. Omer is here seen to good advantage. From the summit, the roof of about every building in the city may be

seen.

On the top of the mountain is a wretched, filthy Arab village, in which is a small chapel, erected, it is said, over the spot from which the Saviour ascended. The ignorant pilgrims believe, too, that the print of his foot was left in the rock from whence he

CHAPEL OF ASCENSION.

273

ascended, and may there be seen unto this day. It is shown by the monks, in the centre of the church, with all the lying gravity that pious fraud can assume. We know, however, that this is not the place of our Lord's ascension. Luke expressly tells us, that "he led his disciples out as far as Bethany, and there was carried up into heaven."-LUKE, xxiv. 51. Not far from the Church of Ascension, is a low, stone building, called by our guide, "the Tomb of the Forty Prophets." In it are several monuments, which have, indeed, a very ancient appearance.

We returned down the Mount by a more southern path, which led us to the large Jewish cemetery in the valley of Jehoshaphat, or partly on the western slope of the Mount of Olives. This is, indeed, a spacious field of the dead. To appearance, nearly every grave is covered with a flat marble or granite slab, bearing a brief inscription in Hebrew. Here, nearly opposite their ruined temple, many wanderers of that remarkable race come to mingle their bones with that of their fathers. They expect their Messias will stand upon the Mount of Olives, the mountain shall cleave asunder, Israel shall rise from beneath it, and all nations be judged in the valley of Jehoshaphat.

On the west side of this cemetery are four tombs of peculiar construction, generally known as the tombs of Jehoshaphat, Absalom, James, and the prophet Zachariah. The tomb of Absalom is hewn out of the solid rock, and presents the appearance of a building twenty-four feet square. It is ornamented with two columns and two half columns on a side, of the Ionic order, with pilasters at the cor