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city. Maundrel measured the city, and judged it to be two miles and a half in circumference. According to Josephus, it was 33 furlongs in circumference before Titus destroyed it. Mount Zion was then included, and the city seems from his description to have extended further north than it does now. The wall of the city is high, but not thick. From counting the rows of stones, we suppose the height, in different places, to be 40, 50, and perhaps 60 feet. There is a castle, with two towers, on the west side, a little south of Jaffa's gate, to which travellers have given the name of Pisan's Tower. For a little distance near the north-east corner, there is a trench without the wall, but now nearly filled up.

"In regard to the population of Jerus salem, the following estimate seems to us as correct probably as any one we have heard, viz. Mussulmans, 10,000; Jews, 6,000; Greeks, 2,000; Catholics, 1,500; Arminians, 500; total 20,000.

"The Jews themselves say, that they have only 600 families of Sephartim, or Spanish Jews, and 25 families of Ashkenasim, or Polish Jews. But some think the Jews more numerous than the Mussulmans. They occupy, however, a much smaller part of the city than the Turks and Arabs. The Arminians live in and around their convent on Mount Zion; the Greeks and Catholics have their convents and houses on mount Calvary. The Turks and Arabs occupy Bezetha, and all the eastern part of the city, and have scattered dwellings in every quarter. The Jews live in the dust between Zion and Moriah. The whole area of the ancient Jewish temple on Moriah, which now encloses the mosque of Omar, is walled in, and none but Mussulmans are allowed to enter it on pain of death. In and near it are four minarets. There are two others on Bezetha, one on Acra, one on Zion, and two on Calvary, placed on opposite sides of the Holy Sepulchre, like the two thieves, on the right and left of our Lord.

"The Jews have a number of Synagogues, all connected together, in the quarter where they live. The church of the Holy Sepulchre stands on Calvary. The Catholics have one convent on the same monntain. The Greeks have twelve here, and one near Zion Gate. The Arminians have three convents on mount Zion, a large one and a small one in the city, and another a little without Zion gate, where, it is believed, the house of Caiaphas stood, in which Jesus was arrainged, and where Peter denied him. The Copts, Syrians, and Abyssinians,

have also each a small convent. The houses are of stone, most of them low and irregular, with flat roofs or ter races, in the middle of which usually rises a small dome. The windows are small, and those toward the street have usually strong iron grates for defence, and then fine wooden grates to prevent the women from being seen by those who pass. The streets are narrow, and most of them irregular. There are but few gardens in the city.

"Jerusalem is seen to best advantage from mount Olivet. We, however, see most of the city from the terrace of the convent where we lodge. The temple is seen to the best advantage from the ter race of the governor's house. Here is seen, not a single mosque, but a collection of mosques and oratories The two principal buildings are called El Aksa, and El Sahhara. Around them the vacant area is covered with green grass, interspersed with paved walks and trees, which furnish an agreeable shade to the loitering Turk. Ali Bey has given a good description of the temple, and its various buildings, and of the foolish opinions of the Turks concerning them."--pp.

258-262.

"A little past noon, we walked down to the west wall of the temple, on mount Moriah, where the Jews go on Friday to lament over the destruction of the temple. The wall where we saw them appeared to be fifty or sixty feet high; in the lower part of it were nine rows of stones, each about three feet and a half thick; and then sixteen rows of smaller ones. These two parts of the wall appear to have been built at different times. Probably the lower stones were employed in the second temple; for though its walls were thrown down, there is no reason to suppose that all the stones were removed. The Jews themselves say that no part of the wall of the second temple now exists. The Jews pay annually a certain sum to the Turks for the privilege of visiting this place. We found about thirty of them sitting on the ground near the wall, and reading from their Hebrew books. It was deeply affecting to see these lineal descendants of Abraham, most of them poor and ragged, sitting in the dust, and paying for the privilege of weeping, where their fathers sung, and rejoiced, and triumphed; miserable slaves on the very spot where their fathers were mighty kings! A Jew accompanied us. In the market a Turk, too lazy to light his own pipe, called on the Jew to do it for him. The Jew refused, and the Turk was rising in a rage to pursue him, when perceiving that the Jew was accompanying us, he

desisted. Soon after this, a Turkish peasant, who was carrying a sack of water, called to the Jew in a very domineering manner, to assist in emptying the water into a vessel. We interfered, and nothing more was said. Poor Jews! when will they learn the true cause of their oppression, and repent and turn to God."-pp. 284, 285.

His account of the Samaritans at Sichem is brief, but very interesting.

"At ten left Nazareth for Jerusalem, and in little more than an hour we entered the large, beautiful, and fertile plain of Esdraelon. Carmel was in sight far to the west, and Tabor standing at the north-east part of the plain, and Hermon running into it from the east. We were near five hours in riding across the plain to Jenin, where we put up for the night. This plain, if properly cultivated, would no doubt support thirty or forty villages, of two or three thousand souls each. Yet in crossing the plain, we could see only four or five miserably inhabited, mean villages. It is easy to imagine what effects would be produced here, should the country fall into the hands of a liberal Christian government. Tabor and Hermon would rejoice.

"In eight hours and a half, rode from Jenin to Naploos, or Nablous, the Sychar, Sichem, or Shechem of Scripture. Though we were travelling all day among hills, yet our road was not very uneven. We crossed many narrow valleys of very rich soil, which, with proper cultivation, would become indeed, fat valleys.' Owing to the ignorance of our guide, we missed the site of Samaria. Naploos is a large town situated in a valley, which runs east and west, and by its groves of olive trees, producing an abundance of olives and oil, it is rendered a fat valley.' See Isaiah xxiii. Mount Gerizim rises near the town on the south, and mount Ebal on the north.

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"Just as we were entering the town, we learned that the musselim died this morning. A company of mourning women,' and children at the gate, were shrieking and beating their breasts. Other companies were doing the same in other parts of the city. Sometimes their screams were very dolorous, and they beat their breasts severely. At other times, their music had so much of a cheerful air, that, had I not known the occasion of it, I should have taken it for a demonstration of joy rather than of grief; then again succeeded the most dolorous shrieks, and violent beatings of the breast. These women are

hired to mourn thus. See Jer. ix. 17. 2 Chron. xxxv. 25. and Amos v. 16.

"After taking some refreshment, went to visit the Samaritans, having first sent to the kohen, or priest, to know if a visit would be agreeable. His name is Shalmar ben Tabiah. His first name he sometimes pronounces Salome. I believe it is the same as Solomon, which the Jews in Jerusalem now pronounce Shloma. He received us in a neat apartment, and we immediately entered into conversation. Ten or twelve other members of the sect soon came in. Our conversation was in Arabic. They represent the number of their houses to be 20 or 30,-about 60 pay the capitation tax. They say there are no other Samaritans in this country, but they are quite disposed to think they are numerous in other parts of the world. In Paris thay suppose they were very numerous, until, in a time of war between the French and some other nation, the Samaritans were dispersed. They enquired whether there are any Samaritans in England, and seemed not at all gratified when we told them, no. On learning that I was from America, they inquired if there are Samaritans there. I told them no; but they confidently asserted the contrary, and that there are also many in India.

"They maintain that they are the lineal descendants of Jacob; the kohen and his sons only, of the tribe of Levi; one family from the tribe of Benjamin; four or five from Manasseh, and the rest from Ephraim. We asked what they would do for a priest, if the kohen and his sons should die, and thus the tribe of Levi become extinct. They replied (hazah ma beseer) this does not happen. They all speak Arabic, but their books and public prayers are in Samaritan. They call their language Hebrew, and that which we call Hebrew they call Jewish; for they say their language is the true Hebrew in which the law was given. The difference consists in the use of a different alphabet and different pronunciation. They go three times a year to mount Gerizim to worship, but do not offer sacrifices there now, as they did formerly, lest they should be molested by the Turks. But they offer their sacrifices in a more private way in the city. We understood them to say that they have no daily sacrifice. We visited their synagogue. It is a small, dark, but neat room, with an altar, but without seats. We were obliged, before entering, to pull off, not only our over shoes, but also our slippers, which are not prohibited, even in mosques; and Mr. Jowett was obliged to take off an outer garment which he wears,

that is lined with fur. No person can approach the altar, except the kohen and his sons.

"They expect a Messiah, who is to be a prophet and king, but a mere man, to live 120 years as Moses did, and to reign at Naploos over all the world. Those who do not receive him, are to be destroyed with the sword. The promise concerning the woman's seed, does not, they believe, refer to the Messiah; but that concerning a prophet like unto Moses, does refer to him, as does also that concerning Shiloh. Gen. xlix. 10. They admit the sense of this passage as given in our translation, and try to shew that there is still a sceptre somewhere in the hands of Judah. The Messiah will come when Israel repents. They say the story of the separation between Israel and Judah, under Jeroboam and Rehoboam, is a lie of the Jews. The city of Luz or Bethel, they say, was on mount Gerizim. Gen. xxviii. 19. Jebus, they say, was also on this mount, and that Judges xix. 10. as it stands in our copies, is not true.

"Renewed our visit to the Samaritans. We had yesterday requested to see their ancient copy of the law. The kohen objected, but after much persuading, and indirectly presenting the motive which generally prevails in this country, that is, the offer of money, he at last consented to show it to us this morning. In order to do it, he said he must first bathe, and then put on a particular dress for the occasion. On our arrival at the synagogue, we waited a short time, and he appeared, entered the synagogue, approached the altar, kneeled and put his face to the floor, then opened the little closet which contained the holy book, kneeled and put his face to the floor again, then brought out the brass case, which contained the roll, and opened it so as to show us the manuscript, but we were not allowed to touch it. It is in the Samaritan character, and the kohen says it was written by Abishua, the grandson of Aaron, thirteen years after the death of Moses, and 3,260 years ago. See 1 Chron. vi. 4. Another brass case stood near this, containing an exact copy of the original manuscript, said to have been made 800 years ago. On a shelf in the synagogue were a considerable number of copies of the Samaritan Pentatuech. We saw also the relic of the Polyglott Bible mentioned by Maundrell. The Bible of the Samaritans contains only the five books of Moses. They have Joshua and Judges, but in separate books They say that since Joshua, there has been no prophet. He was the disciple of Moses, and infe

rior to him. David was king in Jerusalem, but not a prophet. We enquired whether the Samaritans held it lawful to read the books of Christians. They said there was no law against it, and we left with them one Testament in Arabic, and another in Hebrew.

"At noon left Naploos. A little way from the gate we observed, on our right hand, a mosque, which I suppose to be the one that travellers have mentioned as the place bought by Jacob at the band of the children of Hamor.' Gen. xxxiii. 19. Jacob's well is to be seen near by, but through the ignorance of our guide, we missed it. At six o'clock we arrived at Singil, and took lodgings with a Greek family, the only Christian family in the place. Before our arrival, we were overtaken by a heavy rain pp. 319–323.

After two years and a half, spent in wearisome journies, and other toilsome efforts for the conversion of the Jews chiefly, this devoted missionary died at Bayroot, a town near the foot of Mount Lebanon, on the 23d of October, 1825. The period of his conflict was short; but his missionary labours were far from being unimportant. The field which he endeavoured to cultivate, is, at present, one of great barrenness. But the seeds of divine truth, which he was enabled to scatter, were many. And “God is not unrighteous to forget his work of faith, and labour of love."

Mr. F. possessed many of the qualifications of a genuine missionary in an eminent degree. His piety was elevated; for he habitually lived near to God. His zeal was ardent and persevering, his faith lively and strong. He was not discouraged by difficulties. He pursued the path of duty steadfastly and undauntedly, firmly persuaded, that the cause of Christ must ultimately triumph over all opposition. His compassion for the souls of perishing dans, Jews or nominal Christians, men, whether Pagans or Mahomewas great. For the spiritual interests of the natural posterity of

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