be counterfeited by art, nor arriv'd at by any instruments.

The ceremony of the passion being over, and the Guardian's sermon ended, two fryars, personating the one Joseph of Arimathea, and the other Nicodemus, approached the cross, and with a most solemn concerned air, both of aspect and behaviour, drew out the great nails, and took down the feigned body from the cross. It was an effigie so contrived, that its limbs were soft and flexible, as if they had been real flesh; and nothing could be more surprising than to see the two pretended mourners bend down the arms, which were before extended, and dispose them upon the trunk, in such a manner as is usual in corpses.

The body being taken down from the cross, was received in a very fair large winding sheet, and carried down from Calvary; the whole company attending as before, to the stone of unction. This is taken for the very place where the precious

body of our Lord was anointed, and prepared for the burial, John xix. 39. Here they laid down their imaginary corps, and casting over it several sweet powders, and spices, wrapt it up in the winding sheet. Whilst this was doing they sung their proper hymn, and afterwards one of the fryars preached in Arabick a funeral sermon.

These obsequies being finished, they carried off their fancied corps, and laid it in the Sepulcher: shutting up the door till Easter morning. And now after so many sermons, and so long, not to say tedious, a ceremony, it may well be imagined that the weariness of the congregation, as well as the hour of the night, made it needful to go to rest.

On Easter morning the Sepulcher was again set open very early. The clouds of the former morning were clear'd up, and the fryars put on a face of joy and serenity, as if it had been the real juncture of our Lord's resurrection.

Notwithstanding the changes and revolutions [of Jerusalem] it is highly probable that a faithful tradition hath always been preserved of the several places that were consecrated, as it were, by some remarkable transaction relating to our Saviour and his Apostles. For it cannot be doubted, that among others, Mount Calvary and the Cave where our Saviour was buried, were well known to his disciples and followers : and not only so, but that some marks likewise of reverence and devotion were paid to them. These, no less than the grotto at Bethlehem, where our Saviour is supposed to have been born, were so well known in the time of Adrian, that out of hatred and contempt to the Christian name, there was a statue erected to Jupiter, over the place of the Resurrection, another to Venus on Mount Calvary, and a third to Adonis at Bethlehem. All these continued till Constantine the Great, and his mother Helena, out of their great esteem and veneration for places so irreligiously prophaned, erected over them those magnificent temples, which subsist to this day. An uninterrupted succession, it may be presumed, of Christians, who resided at Jerusalem, or who were constantly resorting thither out of devotion, would preserve the names, not only of the particular places I have mentioned, but of others likewise that are taken notice of in the history of our Saviour. Such as are the Pools of Bethesda and Siloam; the Garden of Gethsamene; the Field of Blood; the Brook of Cedron, &c. which have all been well described by our countrymen Sandys and Maundrell." Dr. Shaw's Travels, p. 335, folio edition.

The Doctor appeals as authorities for this profanation to Jerom (Epist. xiii. ad Pauli.) Euseb. (de Vita Constant. lib. iii. cap. 25.) and to Jerom, Epist. 17. ad Marcell. which are quoted at length by this learned traveller, who has translated the essence of their information, and given it as above.

As this authenticity has lately been contested, it is proper to observe, that Jerusalem was the object of pilgrimage to devout Jews, from every nation under Heaven, for, at least, forty years after the death and resurrection of Christ; as the new Religion certainly made a great noise throughout the Jewish nation, as well abroad as at home, there can be no doubt, but what during this time, thousands and tens of thousands, when at Jerusalem at the feasts, would be stimulated by curiosity, if not by conviction, to inspect the scenes of such extraordinary incidents; and thereby to identify them.

No. CXL. PLACES IN AND NEAR JERUSALEM.

WE proceed to notice some other Places, mentioned in the Gospels, principally. This Map might indeed be made the foundation for a history of Jerusalem, but that is not our design. We shall only suggest, that such a history, to be complete, might indicate the situation of this town, when it was but small; as before David took it :when it was enlarged by David, who built his royal palace and city on Mount Sion: when Solomon built the temple:-the limits of it, when destroyed by Nebuchadnezzar :-the various additions made to it in after ages, and at last, its extent, when ruined by Titus. It is evident that such a history could not easily be concise. We proceed in our immediate subject, by offering a few detached hints on several distinct articles, as specimens of what may be illustrated by means of the Map before us.

Reland says (Antiq. Heb. Part iv. cap. 6.) that there was a custom of drawing water out of the Fountain of Siloam, and pouring it out before the Lord, in the temple, at the time of evening sacrifice: to this there seems to be some allusion, John vii. 37. That Siloam was the nearest fountain, and not far from the temple, appears by our plan. This plan also contributes to the better understanding of the story of the man blind from his birth, who was directed by our Lord to " wash in the Pool of Siloam." It is well known, that Mr. Whiston connected the last verse of John, chap. viii. with the first of chap. ix. We should remark, that the concluding words of chap. viii. are not in all MSS.: taking them for genuine, however, the connection might stand thus"Jesus concealed himself, and withdrew from the Jews, who would have stoned him, and went out of the temple, passing through the midst of them; каì πарñуεv ovτws, and passed on-in that manner-and as he passed on, he saw a man blind from his birthto whom he said, " Go wash in the Pool of Siloam."-Now, if our Lord went out of the temple by one of the west gates into the city, then he might meet with this blind man pretty close to the temple; and most likely he sent him to Siloam, as the nearest fountain wherein he might wash: so that there was no affectation in our Lord's conduct (such as directing him through the most public streets of the city, in order to give this cure the greater notoriety), but, a simplicity, readiness, and neatness, very agreeable to his general character; while at the same time, it continued that allusion to the benefits derivable from the Pool of Siloam (which is by interpretation sent), which our Lord had made in the former chapter.

How far did our Lord's triumphant procession extend, Matthew xxi. 2, &c. ?—from Bethphage, at the Mount of Olives-" Go into the village . . . . . when he was come into Jerusalem, all the city was moved :-he went into the temple:"-probably to the western gate called the KING'S GATE: which might be providentially alluded to in the hosannahs! and other acclamations, which attended him. N. B. Especially the reference of " Behold thy KING cometh, sitting on an ass's colt,"-which his disciples recollected after this procession was over.

The Brook Kedron has water in it only after great rains; at all other times it is a mere rocky channel. N. B. Such are properly torrents.

The Potters' Field is well described by Mr. Maundrell.

The Valley of Tophet, from its distance, could not be, properly, a drain to Jerusalem, as some have thought; nevertheless, it might be a receptacle for filth, &c. which was carried to it.

On the Mount of Olives, at T, is the church of the Ascension, from whence our Lord took his leave of earth. Our plan shews how fit a station this was for a view

of the temple, &c. and how easily a person might be said to weep over that building, the city, &c. Luke ix. 41.

At the ridge of the hill, below the golden gate of the temple, A, where we have represented a parcel of stones, the proto-martyr Stephen is said to have been stoned. This is credible, because it seems to be the nearest convenient spot out of the limits of the sacred precincts, to where the Sanhedrim sat in the court of the temple.

It should seem that Peter and John lodged together in Jerusalem, John xx. 2. If it were of consequence to the right determination of their readiness in the story of the resurrection, to fix the spot where they lodged, we should say, probably, between Calvary and the temple; and this is very consistent with their going together to the temple worship, through the Beautiful gate; which was in the centre of the western wall of the temple court. There were many gates in this wall; but Providence on this day directed them through this particular entrance, Acts iii. 2.

Whether what is now shewn for the prison of St. Peter (Acts xii.) be the true place which, certainly we will not affirm] (vide Mr. Maundrell's account, page 63), is the following the import of the expressions used in the history of that Apostle's imprisonment? 66 Passing the first watch, and the second (puλaxiv, guard of soldiers, corps de garde), they came to the IRON GATE, which leads into the city-which opened of its own accord;"-was St. Peter's prison out of the city (Jerusalem), and were these two corps de garde outside of the city gate? We should rather think not: but would query, whether this iron gate did not lead into the city of David? much as persons resident at Westminster, speak of going "into the city," meaning the city of London: and so of the central part of most other cities, as Athens, Constantinople, &c. By the same ellipsis, at Jerusalem, the city of David (on Mount Sion) might be called " the city." This is submitted as a query: but whereabouts could these two corps de garde be? by the order of the words they might be distant from one another. Were they both at his prison? or was one at his prison, and the other at the walls of the town? or were both at the walls of the town? Is it credible, that Peter was imprisoned in some part of Herod's palace: and that the first phylake-watch, was at the city gate, where the wall crosses the VIA DOLOROSA; and the second at the wall wherein was the iron gate? so that the angel accompanied Peter almost the whole length of Old Jerusalem, and did not leave him till he had got through the iron gate to about I or K? A considerable distance, this: if the idea be just. But this depends on circumstances not particularized, though well known at the time.

The situation of Fort Antonia, at the N. W. corner of the temple court, illustrates the history of the seizure of Paul, Acts xxi. 28, &c. and shews how the soldiers, &c. were at hand, and ready to repress tumults, and violences, in the sacred precincts. Much light is thrown on this story by Josephus's account of the temple, &c.

As this article is meant merely as a specimen of what advantages may be derived from inspection and consideration of the Map, to which several references are made in the course of the Dictionary, these observations will close by a subject from the Old Testament, that we may not seem to forget the ancient circumstances of Jerusalem, the Holy City.

In 1 Kings i. we have an account of Adonijah-Ben-Haggith's making a kind of coronation feast at En-Rogel (which Sandys places at the spot marked by a tree in the Valley of Jehoshaphat), and of Solomon's being crowned by order of David, at the fountain Gihon, which is somewhat above X in the Map. Considering both these places as near to Mount Sion, Gihon to the west, and En-Rogel to the east, we may ascertain the true geography of this history.

"David said, Make Solomon my son to ride upon my own mule, and make him go down to Gihon-anoint him-and blow the trumpet: verse 40, and all the people came up after him, and piped with pipes, and rejoiced with great joy. And Adonijah and all his guests heard (this joy) just after they had dined; and Joab heard the sound of the trumpet," &c. So that while Adonijah was proposing himself at one part, as king, Solomon was actually crowned, at another part, by order of David; by which instant procedure, Adonijah was not only prevented in his design, but his design was hindered just in time to forbid his commission of an overt act, which would have implicated him in treason.

Consider, also, David's going over the brook Kedron weeping; Nehemiah's history of rebuilding the city wall, &c.

No. CXLI. EXTERMINATION OF THE JEWS BY AHASUERUS.

THERE is something so entirely different from the customs of European civilization, in the conduct of Haman and Ahasuerus, in their proposed destruction of the Jewish people (Esther, chap. iii.) that the mind of the reader, when perusing it, is alarmed into hesitation, if not into incredulity. And, indeed, it seems barely credible, that a king should endure a massacre of so great a proportion of his subjectsa whole nation cut off at a stroke! However, that such a proposal might be made anciently, is attested by a similar proposal made in later times, which narrowly escaped witnessing a catastrophe of the same nature. M. De Peysonnel, in delineating the character of the celebrated Hassan Pacha (who, in the war of 1770, between Russia and Turkey, became eminent as a seaman), says of him, "He preserved the Greeks, when it was deliberated in the council [of the Grand Signior] TO EXTERMINATE THEM ENTIRELY, as a punishment for their defection [i. e. of some of them], and to prevent their future rebellion:-he obtained for them a general amnesty, which he took care should be faithfully observed, and this. brought back a great number of emigrants, and prevented the total desertion of that numerous class of subjects, which an unseasonable rigour would have occasioned; and which must have depopulated the provinces, rendered a great part of the country uncultivated, and deprived the fleet of a nursery of sailors." Remarks of Baron du Tott, page 90.

....

Political evils these, which, nevertheless, would not have preserved the Greeks, without the personal influence of the admiral;-as the consideration of similar evils could not restrain the anger of Haman, and the mis-led confidential caprice of Ahasuerus.

N. B. This account has subsequently been confirmed by Mr. Elton, of Smyrna.

No. CXLII. SPECIMENS OF ORIENTAL NAMES.

FATHER Simon, in his Letters, has some remarks on the list of Hebrew Names, and their interpretations, usually attributed to Jerom, which, as these Names are mostly adopted by Calmet in the Dictionary, deserve attention:-" As this learned Father has not made distinct observations on an infinity of words, which he places among the Hebrew and Greek Names, which nevertheless are Greek or Latin words, -we must not accuse St. Jerom of ignorance; for he was too well informed, not to perceive the falsity of an infinity of etymologies, whose ridiculousness stares in the face of whoever has the smallest knowledge of the Greek or Hebrew languages.

But the general method of that learned doctor was rather to compile the opinions of others than to give his own. It would have been better, no doubt, to have given a

new book of Hebrew Names, of his own composition; rather than to have translated the farrago of Philo and Origen: but he knew that this farrago was in the taste of the people of his day, and that it was even established by length of usage."

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This censure of Jerom is certainly well founded, so far at least as relates to what he might have done, had he given us a new and accurate list of Hebrew Names, justly derived from their roots; but that this was not quite so easy a matter as Father Simon seems to have thought, will perhaps be admitted by the reader, after perusing the following observations.

Though Names were originally conferred for purposes of distinction, yet they were often taken from occurrences which happened about the time of the person's birth, or, they were varied according to events in the course of the person's life-by additional Names by Names of honour-Names expressing offices, or dignities, gradually obtained-Nick-Names-Names derived from personal excellences, or personal defects, and, what defies etymological acuteness,-Names expressive of contradictory qualities.

A slight arrangement of instances may render this more sensible.

I. Names of ANGELS are usually composed of words implying a relation to God, of whom they are the agents, as Gabriel-God is my strength: Michael-Who is like God? &c.

II. Names of KINGS, or PRINCES, besides being epithets appertaining to royalty, are often compounded of titles of the divinity to which such princes were devoted, or which they worshipped; as Neriglissar-Obed-nego-Baalteshazzar, &c.

III. Names of PUBLIC OFFICERS usually relate to the nature of their office; but when this Name is continued to the person, after his having quitted that office, and is incorporated with his proper Name, or with his occasional Name, it becomes extremely embarrassing to those who are unacquainted with the incidents of that person's life, and therefore cannot determine to what occurrence or office it relates. Evidently, the same persons are occasionally called in Scripture by such different Names, as occasion no little embarrassment. Perhaps we might account for the peculiarities of most names, if we had something like principles to guide our enquiries into the variations of Eastern appellations: for want of such principles, we must at present be content with a few instances of Names bestowed on various occasions; which, if they rather excite our curiosity, than gratify our wishes, may at least demonstrate the propriety of suspending our judgment, on many appellations in Scripture.

IV. NAMES OF ORDINARY COURSE.

"An Arab named Ali, if his father's name was Mahammed, takes the name of Ali Ibn Mahammed; if from Basra, he adds the name of his country el Basri ; and if a man of letters, the name of his sect, as Schafei; and his name at length will be Ali Ibn Mahammed el Schafei: so that he cannot be confounded with any other of his countrymen." Niebuhr, vol ii. page 211. Eng. edit.

"Some men, whose fathers have not been much known, adjoin to their own Names that of their eldest son. A Turk of the name of Salech, who furnished me for hire with mules to perform the journey from Aleppo to Konie, called himself Fatimé Ugli, the son of Fatimé. I asked several Turks "if it were common among them to take the name of the mother ?" They replied, "there were some instances of it, but that no man in his senses would name himself after a woman." Niebuhr, vol. ii. page 211.

[Achmet Calaicos.] "Calaicos signifies a tinman, the profession of this bashaw's father, a Circassian by birth. The Turks, who have no family names, not knowing