Chapter IX (4)

The Holy Sabbath is a kind of festival or revel held round the Sepulchre of our Lord, and continues from ten o'clock in the morning to three o'clock in the afternoon. First of all, the Greek bishop takes his stand inside the Sepulchre, while the pilgrims and the resident Greeks and Armenians form a procession round the tomb, stamping and clapping their hands, and shouting in a loud voice, _El Messiah atanah, u bidammu astarana: Mahna el jom faratra u el jahudie hazana_. "The Messiah came to us and redeemed us with His blood; to-day we rejoice, and the Jews are sad." The excitement increases with the shouting, until the greater part of the multitude appear to be intoxicated, and rush to and fro, as in a state of frenzy, with the wildest cries and gesticulations. Some throw their heads about violently, their hair floating in wild disorder, and the foam streaming from their mouths, like men possessed. Some mounting on each other's shoulders form themselves into living human columns, and then suddenly fling themselves in the midst of the excited throng. Others feign to be dead, and their companions carry them round the building, singing funeral hymns and uttering their wonted cries of mourning. Here is a party in high dispute, there a company fighting and wrestling, while a third, and far the most numerous band, is madly pressing towards the two oval holes through which the fire issues from the Sepulchre, the one at the north, the other at the south end of the monument. Meanwhile the government guards, or _Cavas_, attempt to re-establish order by lashing out right and left with their tough whips of hippopotamus hide. Everywhere is uproar and confusion, shouting and stamping, as of madmen. When this has gone on for four or five hours, a small flame at length makes its appearance at each of the holes above mentioned. The bishop, concealed within the Sepulchre, having received _from heaven_ the sacred fire, communicates it to the expectant worshippers, who have awaited its coming with such devotion. The mind cannot conceive, nor words describe the scene which then ensues; the din, the crush, the struggling, each to be among the first to receive the light. He who is nearest to the hole, and so the first to light his candle, has probably paid dearly for the privilege; so high does the competition run and such is the importance attached to gaining the prize. Many pilgrims come from great distances, incurring all the hardships and expense of a protracted journey merely to receive the Holy Fire. As soon as they have received it, and carefully secured it in their lanterns, they return home, having accomplished the sole purpose of their pilgrimage, and caring nothing for the other festivities of Easter-tide.

Surraya Pasha, induced thereto by the urgent representations of M. de Barrère, the French Consul in Palestine, has taken measures to prevent any recurrence of the serious disorders which so frequently arose in former times in connexion with this festival. Since he has been governor, the time allowed for this desecration of the Holy Places has been shortened, and the murderous quarrels which before prevailed are no longer known. Would it not be more worthy of modern civilization to stop it altogether? the Greek and Armenian pilgrimages to Jerusalem would then, in all probability, cease.

[Footnote a: See Silv. de Sacy, Exposé de la Réligion des Druses, Book I. pp. cccxxxvi. and foll. The author mentions other details of the origin and the motives of Hakem's fury against the Christians, given by Severus. This Coptic Arab author attributes the origin of it to a monk named John, who was ambitious of becoming bishop.]

[Footnote b: In our time the door of the Sepulchre is closed, after a Greek bishop, who is called _Bishop of the Fire_, has entered. We do not know whether the miracle in present times is produced by a lamp concealed in the walls of the Sepulchre, or by a preparation of phosphorus: but they that wait for the appearance of the fire are as credulous, or pretend to be so, as the Christians of the time of Aretas.]

NOTE XV. I have as strong objections to the service celebrated by the Franciscans on the evening of Good Friday, as to that of the Holy Fire. Like the latter, it gives rise to disputes, tumults, and serious disorders; and besides, there is in it an utter absence of decorum. Generally speaking, it has none of the impressive effect of a religious ceremony, but rather excites a feeling of the ridiculous, when it does not result in mourning for some fatal accident. How it is that the Franciscan fathers have not done away with it, or modified it, I cannot understand. To hold a service in a church to which persons of all sects are admitted, and to think that men's hearts can be reached by it, is an utter mistake. When no one is carried out of the building dead or wounded, they say with a satisfied air, "_The service has passed off well;_" little thinking of the exertions that are required to make it pass off well. A battalion of infantry is drawn up under arms in the square of the Sepulchre, and supplies the guards in the interior of the church; all the officers are employed to suppress any slight disturbance; the Governor betakes himself to the church to be ready in case of any serious outbreak: the French Consul is busy with preparations two days before, and on the evening of the service he and his employés are wearied out; the clergy are knocked about by the crowd; and all this passes off well.

They ought to remember the year in which human blood was shed on Mount Calvary; and how in 1861, had it not been for the energy of the French Consul, and the singular discretion and moderation of General Ducrot, of the French Corps d'Expédition in Syria, and his forty officers, the service certainly would not have passed off well.

NOTE XVI. The short street which connects the two churches of S. Mary the Great and S. Mary the Less was called, at the time of the Crusades, _the street of Palms_, because palm-branches were there sold to pilgrims. A similar traffic goes on at the present day, and on the same spot, during the feast of Palms; but palms being scarcer than formerly, olive-branches are generally substituted for them.

NOTE XVII. The original firman exists in the archives of the Franciscan Convent of S. Saviour at Jerusalem. Its exact date is not known, but may be placed between 1014 and 1023. See Boré, Question des Lieux Saints, 5.

NOTE XVIII. The direction of this street is clearly marked in a paper published by Sebastian Paoli (Cod. Diplom. I. p. 243), and reproduced by Schultz, Williams, and De Vogüé: "I, Amalric ... have given ... to the sacred Hospital at Jerusalem, and to the Church of S. Mary the Great, a certain street which was _between_ the Hospital aforesaid and the Church of S. Mary the Great aforesaid, to which there is an _entrance on the north from the Street of Palms_, opposite the front of the Church of the Holy Sepulchre, and on the south between the two aforesaid houses of the hospital and of St Mary the Less, which leads also _below the buildings of the Hospital to the Street of the Patriarch's Baths_...." June, 1174.

NOTES TO CHAPTER V.

NOTE I. See De Vogüé, p. 302. We first find it mentioned in La Citez de Jhérusalem, under the name of 'Porte douloureuse.' "When you have gone a little further on" (after crossing the Street of Jehoshaphat, on the way from S. Stephen's Gate) "you come to a place where two streets cross: that which comes from the left comes from the Temple and goes to the Sepulchre. At the commencement of this street is a gate, on the Temple side, which is called 'Porte douloureuse:' by it Jesus passed when he was taken to Calvary to be crucified; and therefore it is called the gate of mourning."

NOTE II. "The Sultan, on his return to Jerusalem, increased the endowment of the school which he had there founded. Before the occupation by the Mohammedans it had been known as the Church of S. Ann, the mother of S. Mary; whose tomb is said to have been found there. Under the Mohammedans it had been turned into a school, before the Franks made themselves masters of the city. They had restored the church to its former position, but the Sultan, having conquered the Franks, again changed it into a school, whose management and revenues he entrusted to Bohaddin, son of Sieddad." Abulfeda, Annales Moslemici, from Reiske's translation.

NOTE III. The Church of the Holy Cross is superior to that of S. Ann in the simplicity of its ornamentation, answering to the description of M. de Vogüé (p. 241): "Some persons have thought they saw in the poverty and simplicity of the ornamentation a proof of Byzantine influence. I would rather attribute it partly to the want of sculptors, and partly to the influence of the Cistercians, which seems to have been brought to bear on the foundation and building of the monastery." The latter statement he illustrates by a note which I will also quote: "S. Bernard took a lively interest in all that occurred in the Holy Land, and exercised much influence thereon by his letters. He was in constant correspondence with Queen Milisendis (1130-1150), with the Patriarch, and with the Templars--the rules of whose order he helped to draw up. It was well known how sternly he had denounced the excessive adorning of churches, and how rigorously the Cistercian order applied his principles. The connexion of S. Bernard with Milisendis, who was the chief benefactress of the Convent of S. Ann, _leads me to suppose_ that his views may have been followed in the building of the Church of S. Ann, and of the monastery. See in M. de Verneuil's L'Architecture Byzantine en France (Plate XIII.), the design of the Cistercian Abbey at Boschaud, built in 1154. The general form is not the same with that of S. Ann, but the style is identical. Further there are also the pilasters of the binding joists ending in corbelling." I would gladly assent to M. de Vogüé's hypothesis--but I cannot; for in S. Bernard's correspondence there is no mention at all of the building of the Church of S. Ann. I allow that the style is identical with that of the Cistercian Abbey: but certainly the form changes a good deal, because this is not a trapezium like that of S. Ann.

NOTE IV. Some idea may be formed of the position which the Franciscans hold in respect of the local government, from the conditions to which they were required to submit before they received permission to take up a residence within the walls of Jerusalem. The following are some of them: that they would give presents every year to the _Kadi_, the governor, and to all the members of the Divan: that, when one of them died, they should not be allowed to carry his body out to burial in the sight of the Mohammedans, but that he should be wrapt in a carpet, and carried outside the walls and buried there: that they should never buy any property in Jerusalem, under pain of its being confiscated and given to the Mosque of Omar: that the friars should not shew themselves too frequently in the streets of the city: that the monastery occupied by them should be inspected every three years by the _Kadi_, the governor, and his architect, to see whether any changes had been made in the building. These conditions were rigorously enforced every time that the local governor was pleased to extort money from the brotherhood, who, of course, were always in the wrong. (These facts are drawn from the papers found in the Registry of the Convent of S. Saviour.)

NOTE V. It is sometimes supposed that the Franciscans carry on a trade in the articles that are made in the workroom of S. Saviour; but it is quite a mistake. The friars have these articles made by poor workpeople, and so give them the means of supporting themselves by their industry; and any profits that may accrue from the sale are applied to the support of widows and orphans, as in every other work of charity, which is constantly carried on by the society.

NOTE VI. The Greeks, who since the coming of the first Crusaders had been unjustly robbed of all their other possessions in the Holy Land, returned thither in 1348, in consequence of a treaty concluded between the Emperor Cantacuzenus and Naser Eddin Hassan, Sultan of Egypt. They established a hospice for pilgrims in the Monastery of S. Euthymius, whilst their servants took up their abode in that of S. Michael the Archangel.

NOTES TO CHAPTER VI.

NOTE I. The eastern Christians call the Valley of Jehoshaphat in the language of the country _Wady el-Nar_ (Valley of Fire); a name which is also given to it by the Mohammedans, from the belief that the general judgment will take place there. If we interpret the name _Jehoshaphat_ according to the idea of the Jews, its meaning is _judgment of God_, for the Chaldee in the passage in Joel (chap. iii. 2, 12, 15), instead of saying "_in the valley of Jehoshaphat_," translates it thus, "_in the valley of the division of judgment_." If we are to accept the opinion of Calmet, that by the valley of Jehoshaphat we are to understand the _valley of Jezreel_, we cannot believe that the final judgment is to take place in this valley, which is close under the walls of Jerusalem, but in that of Jezreel.

Origen looks upon this general gathering of mankind in a more extended view than that of Calmet: "Origen thinks that the nations will be gathered together over the face of the whole earth; and that the manifestation of Christ will be like to a blaze of light that covers at once the whole world." S. Jerome expresses himself thus, "It is folly to seek in a small or secret place for Him who is the light of the whole world." (Calmet's Commentary on Joel.) Mariti, L'État présent, &c. p. 132.

NOTE II. Those who made of the Hebrew word Kidron (Cedron) a Greek word, fancy that the name may have been derived from some cedars planted in the neighbourhood; they rely probably on the Greek text of the gospel of S. John, where the word is written with +ô+ instead of +o+, which may be simply an error of the copyists, as some commentators have remarked; seeing that in other parts of the Bible it is called Kidron.

The valley of Kidron begins, on the north, near or a little above the Tombs of the Kings, at a height of about 2460 feet above the Mediterranean; at first it is called the Valley of Kidron, or of Jehoshaphat; then _Wady er-Nahib_ (Valley of the Monks), in the neighbourhood of the monastery of S. Saba; and lastly, _Wady el-Nar_ (Valley of Fire), in the last part of its course. The entire descent from the head of the valley to the Dead Sea is about 3690 vertical feet. I have traversed it several times on foot with Bedouins, for the sole purpose of examining all the changes of its sides. Near S. Saba it is very picturesque.

NOTE III. Nicephorus Callistus expresses himself thus: "She also raised another splendid temple in the garden of Gethsemane to the Mother of God; and enclosed within it her life-giving tomb. Moreover the place being on a hill-side she erected marble steps, for travellers to pass from the city eastwards." (Ecclesiastical History, VIII. 30.)

NOTE IV. These are the words of the empress: "We hear that there is a noble and splendid church dedicated to Mary, Mother of God and perpetual Virgin, on the ground called Gethsemane where her body was laid." Johann. Damascen. Orat. II. de B. M. Assumptione, ap. Quaresm. E. T. S. Lib. IV. pereg. 7, c. 2, Tom. II. p. 241.

NOTE V. This is the account of Sebastiano Paoli: "That most venerable Mount Sion also they have profaned and treated with no respect: the Temple of the Lord, the church in the Valley of Jehoshaphat, where is the Sepulchre of the Virgin, the church at Bethlehem, and the place of our Lord's nativity, they have polluted by enormities too grievous to be told, exceeding therein the wickedness of all the Saracens." (Seb. Paoli, Cod. Diplom. del S. Mil. Ord. Gerusal. Said Ebn Batrik, II. 212.)

NOTE VI. It was Godfrey de Bouillon who brought these monks to Jerusalem and gave them for their abbey the whole of the Valley of Jehoshaphat. "The same Godfrey aforesaid had also brought monks from well-disciplined cloisters, religious men, and distinguished by their holy conversation, who during the whole of the journey, day and night, celebrated the divine offices according to ecclesiastical usage. And when he obtained the kingdom, he settled them at their own request in the Valley of Jehoshaphat, and gave them an ample endowment." (William of Tyre, IX. 9.)

NOTE VII. In which place was a wonderful work built in the earliest times of the Christian religion, as S. Jerome testifies in his writings. It surpassed all the other buildings in size, workmanship, and design; but was afterwards destroyed by the treacherous Gentiles: its ruins are to be seen even to this day. Bongars, p. 574. De Vogüé says that the author grounds his statement wrongly on an apocryphal letter of S. Jerome. See Quaresmius, E. T. S. Tom. II. p. 244.

NOTE VIII. Brocardus writes: "The Sepulchre of the Virgin is covered with earth to such an extent that the church built upon its site, though its walls were lofty, and it had a noble roof, is now entirely buried underground.... There was built, however, on the same site, and _upon the surface of the ground_, a church or a building like a chapel, after the repairing of the city. Having entered this, you will descend by several steps _underground_ to the aforementioned church and the Tomb of the Virgin; if I am not mistaken there are sixty steps. The tomb is in the middle of the choir and in front of a marble altar beautifully decorated, which the Saracens too most devoutly worship, falling down before it and kissing it, and in a loud voice, as is their custom, praying for the intercession of the Holy Virgin. I have been inside the Sepulchre itself."

Willibrand (Leo Allat. Sym. p. 149) says, "We saw a church richly adorned and in its midst a monument, covered on all sides with white, i.e. virgin, marble."

NOTE IX. Father Geraldo Calvetti, guardian and keeper of Mount Sion, took possession of the Sepulchre. The document which proves this is found in the archives of the convent of S. Saviour at Jerusalem, under the letter C. Quaresmius, I. 181: "These things were done at Jerusalem before the gate and entrance of the said church of Our Blessed Lady of the Valley of Jehoshaphat."

NOTE X. A firman, granted in 1852, allows the Latins to hold service in the Sepulchre of the Virgin, after the Greeks and the Armenians, enjoining upon them at the same time to take away on each occasion the objects of worship. This firman, amongst the many false statements that it makes, contains a few lines which are worth quoting: "it is just to confirm the permission granted at all times to the Christians of the Catholic rite to exercise their own form of worship in this place." In spite of these previous concessions, &c. the Latins had been totally driven out from it. Of what use are firmans when they are acquired at will by presents of gold?

NOTE XI. Father Morone[903], Guardian of the Holy Land, relates that towards the middle of the seventeenth century some tombstones were found near the entrance of the Grotto of the Agony; and on them were inscriptions belonging to the Latin Christians; but that he himself, who had the oversight of the work, did not let them be uncovered, from fear lest the Turks should take possession of them. If he had only taken a copy of these epitaphs, we might possibly know the resting-place of some of the more distinguished Crusaders. However, I conclude, from the fact that he relates, that the existing passage was made at that time.

NOTE XII. In 1857 I obtained leave from the Superior of the Greek convent to draw the ground-plan of the church. I set to work, and got as far as the Armenian Chapel of S. Joseph, when the Armenian lay-keeper of the chapel wished to hinder my continuing my work; I asked him as a favour to let me go on, and offered him an acknowledgment, but he only became more annoying still. At last I tried force, compelled him to return to his sacristy, set a European servant to watch at the door, and, regardless of his cries, persisted in my work. I mention this to shew how great difficulties are met with, even amongst Christians of other sects, in conducting any investigations respecting the monuments that belong to them.

NOTE XIII. The olive-trees of the Garden of Gethsemane, says Chateaubriand (Itinéraire, Vol. II.), belong at any rate to the later empire. In Turkey, every olive-tree found already planted when the Turks invaded Asia, pays a tax of a medino; those that have been planted since the conquest pay to the Sultan the half of their fruit. Now, the eight olive-trees of Gethsemane are taxed at eight medini.

NOTE XIV. The various elevations of the hills, and other special localities of Jerusalem and its neighbourhood, are drawn in section. (Plate IV.)

NOTE XV. The Jews had derived the worship of Moloch from the Canaanites. Moloch and Saturn appear to have been the same deity: the way in which they were worshipped is the same. The Carthaginians, who were descended from the Canaanites, offered human victims to Saturn. "There was in their city," says Diodorus Siculus (Book XX. chap. 14), "a bronze statue representing Cronos (Saturn): it had its hands spread out, and bent down towards the ground, so that the child that was put in its hands, rolling itself up, fell into a fiery furnace." These cruel sacrifices continued to prevail in Africa till the time of the Emperor Tiberius (Tertullian, Apol. IX.). From Syria the practice passed into Europe. Agathocles, king of Sicily, sacrificed two hundred children of the noblest families to his deity, believing him to be angry. (Pescennius Festus in Lactant. Divin. Instit. I. 21.)

The Rabbi Simon, in his commentary on Jeremiah (viii.), gives the following description of the idol Moloch: "All the idol temples were in the city of Jerusalem, except that of Moloch, which was in a place set apart outside the city. It was a statue of bronze with the head of an ox, and with the hands stretched out like those of a man who wishes to receive something from another; within it was quite hollow. Before the image were seven chapels; he who offered a dove, or any other bird, went into the first; he who gave a lamb, or a sheep, into the second; into the third for a wether; into the fourth for a calf; into the fifth for a bull; into the sixth for an ox; while he who sacrificed his own son entered the seventh chapel and embraced the idol, as it is said in Hosea (xiii. 2), 'Let the men that sacrifice kiss the calves.' The child was set before the idol, beneath which a fire was kindled, till the bronze became red hot; then the priest took the child, and put it between the burning hands of Moloch, while the parents were bound to witness the sacrifice without any expression of feeling. To prevent the cries of the victims reaching them, drums and gongs were sounded! from this comes the name _Topheth_, which signifies a drum. It was also called _Hinnom_, because of the cries of the children, from _naham_, to cry, or, according to another interpretation from the words which the priest used to address to the parents, _Jehenelach_--this will be of service to thee. King Josiah, in order to render the place an object of horror, 'defiled Topheth, which is in the valley of the sons of Hinnom, that no man might make his son or his daughter to pass through the fire to Moloch' (2 Kings xxiii. 10)."

NOTE XVI. So when Solomon is spoken of, it is said, "Solomon slept with his fathers, and was buried in the city of David, his father" (1 Kings xi. 43); and the same formula is used of the kings Rehoboam, Abijam, Jehoshaphat, Ahaziah, Jehoiada, the priest (2 Chron. xxiv. 16), and the kings Amaziah, Jotham, Josiah; while in the case of the rest different expressions are used. Asa was buried "in his own sepulchres, which he had made for himself in the city of David" (2 Chron. xvi. 14); therefore he was not buried with his fathers. Jehoram was buried "in the city of David, but not in the sepulchres of the kings" (2 Chron. xxi. 20). The place of burial of the usurper Athaliah is not mentioned. Joash, in 2 Kings xii. 21, is buried "with his fathers in the city of David," while in 2 Chron. xxiv. 25, it is said that "they buried him not in the sepulchres of the kings." Uzziah "they buried with his fathers in the field of the burial which belonged to the kings; for they said, He is a leper" (2 Chron. xxvi. 23). Ahaz they "buried in the city, _even_ at Jerusalem: but they brought him not into the sepulchres of the kings of Israel" (2 Chron. xxviii. 27). Hezekiah was buried "in the highest of the sepulchres of the sons of David" (2 Chron. xxxii. 33). Manasseh "was buried in the garden of his own house, in the garden of Uzza;" as also was Amon, his successor (2 Kings xxi. 18, 26). Jehoahaz died in Egypt (2 Kings xxiii. 34). Eliakim, or Jehoiachim, according to Jeremiah (xxii. 19), is to be "buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem;" and (xxxvi. 30), "his dead body shall be cast out in the day to the heat, and in the night to the frost;" from all which we may the more certainly conclude that the sepulchres of the other kings were within the gates of Jerusalem. Lastly, we have Jehoiachin and Zedekiah led captive to Babylon, where they died.

NOTE XVII. Bede, who wrote in the eighth century (on the authority of Arculf), calls the building of the Coenaculum a large church. In his time there was in the neighbourhood a convent of monks. He says: "On the upper part of Mount Sion there is a large church, surrounded by a great number of monks' cells. The church was founded, it is said, by the apostles, because it was there that they received the Holy Ghost, and that Mary died. They shew there to this day the memorable place which was the scene of our Lord's supper. In the middle of the church is a column of marble, to which Jesus was bound when He was scourged."

FOOTNOTES:

[900] Persons who have seen them have told me that they were of the veined red breccia of Palestine.

[901] These three inscriptions were traced in characters of the 12th century.

[902] Lib. VII. ad fin. p. 289, ed. Bonn.

[903] Mariano Morone da Maleo, Terra Santa nuovamente illustrata. Piacenza, 1669, 4to.

CHRONOLOGICAL SUMMARY

OF THE HISTORY AND EVENTS OF JERUSALEM.

B.C.

1913 Melchizedek, king of Salem, receives Abram at the Valley of
Shaveh, which is the King's Dale Gen. xiv. 17, 18.

1872 Sacrifice of Isaac on Mount Moriah _Ib._ xxii. 2-14.

1451 Adonizedek king of Jerusalem Josh. x. 1.

1444 The descendants of Judah dwell among the Jebusites at
Jerusalem _Ib._ xv. 63.

1425 The descendants of Benjamin dwell among the Jebusites at
Jerusalem Judges i. 21.

-- Jebus, the city of the Jebusites, is
Jerusalem _Ib._ xix. 10, 11.

1050 David reigns in Jerusalem over all Israel and Judah
2 Sam. v. 5.

1023 Death of Absalom, and his Pillar in the King's Dale
_Ib._ xviii. 14, 18.

1017 The prophets, Nathan and Gad, at Jerusalem
_Ib._ xxiv. 11; 1 Kings i. 11.

-- David buys the Threshing-floor of Araunah the Jebusite, and
builds there an Altar to God 2 Sam. xxiv. 24, 25.

-- Solomon proclaimed king at Jerusalem 1 Kings i. 39.

1015 Death of David, after 40 years' reign _Ib._ ii. 10, 11.

1014 Solomon begins to build the Temple _Ib._ vi. 1.

1007 The Temple finished _Ib._ vi. 38.

1004 Dedication of Solomon's Temple _Ib._ viii. 63.

992 Solomon forsakes God, and builds a high place to Chemosh, &c.
_Ib._ xi. 7.

977 Death of Solomon, after 40 years' reign _Ib._ xi. 42, 43.

-- Division of the Kingdom. Rehoboam, king of Judah, reigns 17
years _Ib._ xii. 17; xiv. 21.

973 Shishak, king of Egypt, besieges and takes Jerusalem
_Ib._ xiv. 25, 26.

960 Abijam, king of Judah, reigns 3 years _Ib._ xv. 1, 2.

958 Asa, king of Judah, reigns 41 years _Ib._ xv. 9, 10.

917 Jehoshaphat, king of Judah, reigns 25 years _Ib._ xxii. 42.

896 The prophet Elijah taken up to heaven. Elisha the prophet
2 Kings ii. 11, 12.

892 Joram, king of Judah, reigns 8 years _Ib._ viii. 16, 17.

887 The Philistines and Arabians pillage Judah
2 Chron. xxi. 16, 17.

885 Ahaziah, king of Judah, reigns 1 year 2 Kings viii. 25, 26.

884 Usurpation of the throne by Athaliah; reigns 6 years
_Ib._ xi. 1, 3.

878 Jehoash, king of Judah, reigns 40 years _Ib._ xii. 1.

856 Repairs of the Temple _Ib._ xii. 11-14.

840 Hazael, king of Syria, threatens Jerusalem _Ib._ xii. 18.

839 Amaziah, king of Judah, reigns 29 years _Ib._ xiv. 1, 2.

838 Jehoash, king of Israel, comes to Jerusalem as a conqueror
_Ib._ xiv. 17.

811 Azariah, king of Judah, reigns 52 years _Ib._ xv. 2.

787 The Prophet Amos Amos i. 1.

785 The Prophet Hosea Hosea i. 1.

759 Jotham, king of Judah, reigns 16 years; fortifies Ophel
2 Kings xv. 32; 2 Chr. xxvii. 3.

743 Ahaz, king of Judah, reigns 16 years _Ib._ xvi. 2.

-- Isaiah the Prophet. Micah the Prophet, in the days of Jotham
Isai. i. 1; Micah i. 1.

727 Hezekiah, king of Judah, reigns 29 years 2 Kings xviii. 2.

714 Judah invaded by Sennacherib the Assyrian _Ib._ xviii. 13.

713 Destruction of Sennacherib's army 2 Kings xix. 35.

698 Manasseh, king of Judah, reigns 55 years; fortifies Ophel
_Ib._ xxi. 1; 2 Chr. xxxiii. 14.

643 Amon, king of Judah, reigns 2 years _Ib._ xxi. 19.

641 Josiah, king of Judah, reigns 31 years _Ib._ xxii. 1.

629 The prophet Jeremiah Jer. i. 2.

-- The prophet Zephaniah Zephan. i. 1.

624 The Book of the Law found 2 Kings xxii. 8.

610-9 Josiah killed by Pharaoh-nechoh, king of Egypt
_Ib._ xxiii. 29.

-- Jehoahaz, king of Judah, reigns 3 months _Ib._ xxiii. 31.

-- Jehoiachim (Eliakim), king of Judah, reigns 11 years
_Ib._ xxiii. 34, 36.

606-5 Nebuchadnezzar, king of Babylon, subdues Judea. Epoch
generally used to indicate the commencement of the Seventy
years' Captivity in Babylon _Ib._ xxiv. 1.

599-8 Jehoiachin, king of Judah, reigns 3 months. Jerusalem taken by
Nebuchadnezzar. _Ib._ xxiv. 12.

-- Zedekiah, king of Judah under the Chaldeans, reigns 11 years
_Ib._ xxiv. 18.

595 The Vision of the Prophet Ezekiel, in the thirtieth year after
the reformation of Josiah, by the river Chebar, in Babylon
Ezekiel i. 1.

589 The city of Jerusalem besieged by Nebuchadnezzar
2 Kings xxv. 1, 2.

588 Jeremiah in prison Jer. xxxvii. 15.

587 Destruction of Jerusalem; Zedekiah taken prisoner; the people
carried captive to Babylon 2 Kings xxv. 6, 9-11.

536 Return of the Jews to Jerusalem with Zerubbabel in the 1st
year of the reign of Cyrus Ezra i. 1; ii. 2.

521 The building of the Temple interrupted by order of Smerdis,
called by Ezra, Artaxerxes _Ib._ iii. 8; iv. 1, 21, 24.

520 Recommencement of the building of the Temple in the 2nd year
of Darius, king of Persia _Ib._ iv. 24; vi. 7-14.

517 Completion and Dedication of the Temple _Ib._ vi. 15, 16.

457 Ezra goes to Judea with many of the Jews, by order of
Artaxerxes _Ib._ vii. 1-8.

444 Nehemiah returns to Jerusalem, rebuilds the walls, and governs
the city until 432 Nehem. i. 1; ii. 1; iii.

332 The great high-priest Jaddua receives Alexander the Great at
Jerusalem.

-- Palestine under Greek and Roman Dominion.

323 Ptolemy, one of the generals of Alexander the Great, surprises
and takes Jerusalem.

320 Many Jews in captivity at Alexandria.

314 Antiochus the Great subdues Palestine.

301 Ptolemy Epiphanes recovers Palestine.

292 Death of Simon the Just.

170 Antiochus Epiphanes lays waste the city of Jerusalem, pillages
the Temple, and builds a fortress to command it.

167 Mattathias begins the war of Jewish Independence.

165 Judas Maccabeus delivers his Country, purifies and restores
the Temple at Jerusalem.

164 Antiochus Eupator besieges the Temple at Jerusalem.

160 Jonathan succeeds his brother, Judas Maccabeus.

144 Jonathan undertakes to fortify Jerusalem.

143 Simon Maccabeus, general of the Jews, delivers his Nation from
Macedonian servitude; takes the fortress commanding the
Temple, which he razes to the ground, and destroys the hill
upon which it was built.

135 Simon Maccabeus treacherously killed.

129 Antiochus Soter besieges Hyrcanus in Jerusalem. Hyrcanus
causes the Sepulchre of David to be opened, and takes from
it three thousand talents.

107 Aristobulus, the eldest son of Hyrcanus, prince of the Jews,
causes himself to be crowned king. Death of his brother
Antigonus in the subterranean passages of Strato's Tower at
Jerusalem.

79 Death of Alexander Janneus.

65 Aretas, king of Arabia, besieges Aristobulus in Jerusalem.

64-63 Pompey besieges the Temple of Jerusalem.

63 After a siege of three months Pompey carries the Temple by
assault.

54 Crassus pillages the Temple of Jerusalem.

47 Cæsar permits Hyrcanus to rebuild the Walls of Jerusalem.

44 Herod besieges Jerusalem.

43 Cassius in Judea.

40 Jerusalem taken by the Parthians; Phazaelus killed.

-- Herod besieges Jerusalem; is proclaimed king at Rome.

38 Herod, assisted by Sosius, takes Jerusalem by storm.

17 Herod rebuilds the Temple and the fortress of Baris, which he
calls Antonia. In the upper town he builds the Cæsarean and
Agrippan palaces, and excavates a subterranean passage from
the Tower Antonia to the Eastern gate of the Temple.

12 Herod causes the Sepulchre of David to be opened.

7 Herod causes his sons, Alexander and Aristobulus, to be
condemned in a large assembly at Berytus.

5 Sabinus at Jerusalem seizes the treasures left by Herod.

4 Birth of Jesus Christ. The Vulgar Era commences four years
later.

4 Death of Herod, who is interred at Herodium, and succeeded by
Archelaus.

* * * * *

A.D.

26 Death of Augustus, succeeded by Tiberius.

-- Pilate supplies Jerusalem with water by means of Aqueducts.

28 Jesus Christ keeps the second Passover at Jerusalem.

31 Death of Jesus Christ.

37 Birth of Flavius Josephus at Jerusalem.

38 Agrippa named king of the Jews by Caius Caligula.

42 Claudius confirms Agrippa's title as king.

44 King Agrippa begins to fortify Jerusalem, but is forbidden to
continue the work by the emperor Claudius.

-- Izates, king of Adiabene, and queen Helena, his mother,
embrace Judaism.

46 Death of Herod, king of Chalcis. The emperor Claudius gives
his dominions to Agrippa, son of king Agrippa the Great.

47 The insolence of a Roman soldier causes the death of twenty
thousand Jews at Jerusalem.

52 Death of the emperor Claudius. Nero succeeds him.

60 King Agrippa builds an apartment whence he can see all that
goes on in the precincts of the Temple.

62 Ananias, the high-priest, puts S. James to death.

65 Albinus and Gessius Florus persecute the Jews.

66 Cestius Gallus enters Jerusalem, and would have taken the
Temple, had he not imprudently raised the siege.

-- Cestius defeated at Gibeon by the Jews.

-- The Christian Jews, guided by their bishop, Simon, retire
beyond the Jordan, to the town of Pella. (See Eusebius,
Hist. Eccles. III. 5.)

-- The Jews prepare for war with the Romans. The emperor Nero
confers the command of his Syrian armies upon Vespasian, to
make war upon the Jews.

67 Vespasian and Titus proceed to Ptolemais with an army of
sixty thousand men.

-- Flavius Josephus made prisoner by Vespasian.

68 Vespasian begins to blockade Jerusalem.

-- Flavius Josephus set at liberty by Vespasian, who is now
become emperor.

69 Vespasian despatches Titus to Judea, to take Jerusalem.

70 Titus arrives at Jerusalem, in which place Simon had ten
thousand men, besides five thousand Idumeans. John had
eight thousand four hundred men. Total twenty-three
thousand four hundred.

-- Titus takes the city of Jerusalem, and reduces it to ruins.

-- Titus returns to view Jerusalem.

136-8 Hadrian rebuilds Jerusalem, and calls it Ælia Capitolina.

306 Constantine proclaimed emperor.

326 The emperor Constantine and his mother Helena build many
churches in Palestine.

335 The Church of the Holy Sepulchre completed.

363 Under the reign of Julian the Apostate the Jews attempt to
rebuild the Temple.

396 Palestine a province of the Eastern Empire.

420 Patriarchate of Tiberius came to an end under Theodosius II.

436 Under the reign of Marcian, the general Council of Chalcedon
raises the Church of Jerusalem to the Patriarchal dignity.

527-565 Justinian, emperor of the East, builds churches in Palestine.

614 Chosroes II. enters Palestine and destroys the Church of the
Holy Sepulchre at Jerusalem.

629 The emperor Heraclius carries back to Jerusalem the wood of
the Cross restored by Chosroes.

-- The Greek monk, Modestus, afterwards Patriarch, determines to
rebuild the Church of the Sepulchre.

636 Omar becomes master of Jerusalem under a capitulation arranged
with Sophronius the patriarch.

637 Omar orders the construction of a Mosque upon the site of the
Jewish Temple, and converts the basilica of S. Mary of
Justinian into the Mosque el-Aksa.

687-690 The Caliph Abd-el-Melik Ibn-Merwan erects the Mosque of Omar.

748 and subsequently. The Christians inhabit a separate quarter
of Jerusalem, and pay tribute.

786-809 Haroun-er-Raschid presents the keys of the Holy Sepulchre to
Charlemagne, king of the French.

842 Under the Caliphate of Al-Motassim, Tamim, surnamed Abu-Harb,
marches to Jerusalem and threatens to burn the churches,
but retires after receiving a sum of money.

878 Syria and Palestine conquered by Ahmed-ben-Touloun.

929-950 Interruption of the pilgrimages to Mecca, owing to the
invasion of the Carmathians; the Mosque of Omar at Jerusalem
replaces the Caaba.

936 Abubeker-Mohammed, surnamed Ikshide, makes himself master of
Palestine.

945 The eunuch Cafour master of Palestine until his death in 968.

972 Palestine in the power of Moezz-Ledin-Allah, caliph of the
dynasty of the Fatimites.

996 The caliph Al-Hakem-Biamr-Allah ascends the throne of Egypt.

1010 Hakem-Biamr-Allah destroys the Church of the Sepulchre at
Jerusalem.

1046 The Church of the Sepulchre rebuilt under caliph
Al-Mostanser-Billah. The emperor Constantine Monomachus
gives large sums towards the work.

1071 Atsiz takes Jerusalem from caliph Al-Mostanser-Billah, and
pillages many of the churches.

1095 Al-Mastaali-Billah, caliph of Egypt, sends an army to
Palestine under the command of Al-Afdhal-ibn-Bedr; Jerusalem
capitulates after 40 days' siege.

-- At the general Council of Clermont Peter the Hermit appears by
the side of Pope Urban II., and the Crusade is determined.

1099 The Crusaders, commanded by Godfrey of Bouillon, take
Jerusalem, Friday, July 15th.

1100 Death of Godfrey of Bouillon in the month of July.

1118 Death of Baldwin I.

1131 Death of Baldwin II.

-- Under the reign of Baldwin II. the military and religious
orders of S. John, or Hospitalers and Knights of the Temple,
are approved by the Pope.

1142 Fulk, count of Anjou, dies at Ptolemais.

1146 The second Crusade decided upon in the Assembly of Vezelay,
March 31st. Undertaken by Louis VII., king of France, and
Conrad, emperor of Germany, under the pontificate of
Eugenius III.

1162 Baldwin III. dies at Beyrout.

1173 Death of Amaury. This king witnessed the birth and development
of the power of Saladin.

1185 Death of Baldwin IV.

1186 Death of Baldwin V.

1187 Saladin destroys the army of Guy of Lusignan, July 4.

-- The Christians of Jerusalem capitulate to Saladin, October
2nd.

1189 Third Crusade under the pontificate of Clement III., Philip
Augustus, king of France, Richard Coeur de Lion, king of
England, Frederic Barbarossa, emperor of Germany.

1190 Death of Frederic Barbarossa on the Cydnus.

1191 Siege and capture of S. Jean d'Acre by Richard Coeur de Lion
and Philip Augustus.

1193 Death of Saladin at Damascus, the night of March 3rd.

1203 Fourth Crusade under the pontificate of Innocent III.

1205 Amaury II. dies in the Spring.

1212 Crusade of the fifty thousand children.

1217 Fifth Crusade under the pontificate of Honorius III.

1219 Francis of Assisi in Palestine.

1229 Sixth Crusade under the pontificate of Gregory IX. The sultan,
Malek-Kamel, cedes Jerusalem to Frederic without combat.

1239 The Christians reconstruct the ramparts of Jerusalem, with
Thibaut, count of Champagne, and king of Navarre; but the
prince of Kerek enters the city and destroys the new
fortifications and the Tower of David.

1240 Richard of Cornwall, brother of Henry III., king of England,
arrives in Palestine with an army of English Crusaders.

1244 The Tartars under Gengis Khan take and destroy Jerusalem.

-- Palestine remains in possession of the Egyptians.

1248 Louis IX. undertakes a Crusade under the pontificate of
Innocent IV.

1254 Louis IX. abandons Palestine upon the news of queen Blanche's
death.

1270 Louis IX. undertakes a fresh Crusade.

-- Louis IX. dies at Tunis, August 25th.

1271 Prince Edward, son of Henry III. of England, in the East. He
is wounded with a dagger by an emissary of the Old Man of
the Mountain, but is saved by the princess Eleanor, his
wife.

1291 The Crusaders lose S. Jean d'Acre, their last possession in
Palestine.

1313 Robert of Anjou, king of Naples, causes the disciples of
S. Francis of Assisi to be admitted into Jerusalem.

1491 The Franciscans of Mount Sion dispersed in the reign of sultan
Malec-dhaher-djahmak.

1517-18 Selim I., sultan of Constantinople, conquers Syria and
Palestine.

1534 Sultan Solyman, son of Selim I., builds the wall of the city,
together with many edifices and fountains.

1799 Napoleon Bonaparte in Palestine.

1832 Conquest of Syria and Palestine by Ibrahim Pasha.

1841 Syria and Palestine restored to the Sultan.

1859 Surraya Pasha, governor of Palestine, subdues the chiefs of
the country, and restores tranquillity.

1860 Massacre of the Christians in the Lebanon and at Damascus.
Palestine remains tranquil under the good government of
Surraya Pasha.

PRINCIPAL PASSAGES FROM THE HOLY BIBLE

BEARING UPON THE STATEMENTS IN THE TEXT.

GENESIS.

[Sidenote: Valley of Shaveh, which is the king's dale.]

"And the king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer, and of the kings that were with him, at the valley of Shaveh, which is the king's dale." xiv. 17. (page 1.)

[Sidenote: Salem.]

"And Melchizedek king of Salem brought forth bread and wine." xiv. 18. (p. 1.)

[Sidenote: Moriah.]

"And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of." xxii. 2. (pp. 17, 46.)

[Sidenote: Jehovah-jireh.]

"And Abraham called the name of that place Jehovah-jireh: as it is said to this day, In the mount of the Lord it shall be seen." xxii. 14. (pp. 17, 46.)

EXODUS.

[Sidenote: Altar of stone.]

"And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it." xx. 25. (p. 54.)

"Neither shalt thou go up by steps unto mine altar, that thy nakedness be not discovered thereon." xx. 26. (p. 89.)

LEVITICUS.

[Sidenote: Altar.]

"And he shall kill it on the side of the altar northward before the Lord: and the priests, Aaron's sons, shall sprinkle his blood round about upon the altar." i. 11. (pp. 50, 89.)

[Sidenote: Place of the ashes.]

"And he shall pluck away his crop with his feathers, and cast it beside the altar on the east part, by the place of the ashes." i. 16. (pp. 50, 92.)

DEUTERONOMY.

[Sidenote: Altar of stones.]

"And there shalt thou build an altar unto the Lord thy God, an altar of stones: thou shalt not lift up any iron tool upon them." xxvii. 5. (p. 54.)

[Sidenote: Of whole stones.]

"Thou shalt build the altar of the Lord thy God of whole stones: and thou shalt offer burnt offerings thereon unto the Lord thy God." xxvii. 6. (p. 54.)

JOSHUA.

[Sidenote: Jerusalem.]

"Now it came to pass, when Adoni-zedek king of Jerusalem had heard how Joshua had taken Ai," &c. x. 1. (pp. 1, 2.)

[Sidenote: Jebusites.]

"As for the Jebusites the inhabitants of Jerusalem, the children of Judah could not drive them out: but the Jebusites dwell with the children of Judah at Jerusalem unto this day." xv. 63. (p. 2.)

[Sidenote: Valley of the son of Hinnom.]

[Sidenote: Valley of the giants. En-Rogel.]

"And the border came down to the end of the mountain that lieth before the valley of the son of Hinnom, and which is in the valley of the giants on the north, and descended to the valley of Hinnom, to the side of Jebusi on the south, and descended to En-rogel." xviii. 16. (pp. 17, 22, 188, 204, 290.)

JUDGES.

[Sidenote: Jebusites that inhabited Jerusalem.]

"And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem; but the Jebusites dwell with the children of Benjamin in Jerusalem unto this day." i. 21. (pp. 2, 22.)

[Sidenote: Jebus, which is Jerusalem.]

"But the man would not tarry that night, but he rose up and departed, and came over against Jebus, which is Jerusalem; and there were with him two asses saddled, his concubine also was with him." xix. 10. (p. 1.)

2 SAMUEL.

[Sidenote: David went to Jerusalem.]

"And the king and his men went to Jerusalem unto the Jebusites, the inhabitants of the land: which spake unto David, saying, Except thou take away the blind and the lame, thou shalt not come in hither: thinking, David cannot come in hither." v. 6. (pp. 2, 16, 22.)

[Sidenote: Stronghold of Zion. City of David.]

"Nevertheless David took the stronghold of Zion: the same is the city of David." v. 7. (pp. 2, 16, 22, 210.)

[Sidenote: Millo.]

"So David dwelt in the fort, and called it the city of David. And David built round about from Millo and inward." v. 9. (pp. 2, 16, 22, 23, 24, 210.)

[Sidenote: Hiram. Masons.]

"And Hiram king of Tyre sent messengers to David, and cedar-trees, and carpenters, and masons: and they built David an house." v. 11. (p. 22.)

[Sidenote: Valley of Rephaim.]

"The Philistines also came and spread themselves in the valley of Rephaim." v. 18. (p. 194.)

[Sidenote: Mount Olivet.]

"And David went up by the ascent of mount Olivet, and wept as he went up," &c. xv. 30. (p. 21.)

[Sidenote: Absalom.]

"And they took Absalom, and cast him into a great pit in the wood, and laid a very great heap of stones upon him; and all Israel fled every one to his tent." xviii. 17. (p. 182.)

[Sidenote: His place.]

"Now Absalom in his lifetime had taken and reared up for himself a pillar, which is in the king's dale: for he said, I have no son to keep my name in remembrance: and he called the pillar after his own name: and it is called unto this day, Absalom's place." xviii. 18. (pp. 47, 182.)

[Sidenote: Araunah the Jebusite.]

"And when the angel stretched out his hand upon Jerusalem to destroy it, the Lord repented him of the evil, and said to the angel that destroyed the people, It is enough: stay now thine hand. And the angel of the Lord was by the threshingplace of Araunah the Jebusite." xxiv. 16. (pp. 24, 46.)

[Sidenote: Altar on his threshingfloor.]

"And Gad came that day to David, and said unto him, Go up, rear an altar unto the Lord in the threshingfloor of Araunah the Jebusite." xxiv. 18. (pp. 24, 46.)

"So David bought the threshingfloor and the oxen for fifty shekels of silver." xxiv. 24. (pp. 24, 46.)

"And David built there an altar unto the Lord, and offered burnt offerings and peace offerings. So the Lord was intreated for the land, and the plague was stayed from Israel." xxiv. 25. (pp. 24, 46.)

1 KINGS.

[Sidenote: En-Rogel.]

"And Adonijah slew sheep and oxen and fat cattle by the stone of Zoheleth, which is by En-rogel, and called all his brethren the king's sons, and all the men of Judah the king's servants." i. 9. (pp. 188, 290.)

[Sidenote: Gihon.]

"So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, went down, and caused Solomon to ride upon king David's mule, and brought him to Gihon." i. 38. (p. 21.)

"And Adonijah and all the guests that were with him heard it as they had made an end of eating. And when Joab heard the sound of the trumpet, he said, Wherefore is this noise of the city being in an uproar?" i. 41. (p. 290.)

[Sidenote: David buried.]

"So David slept with his fathers, and was buried in the city of David." ii. 10. (p. 210.)

[Sidenote: Solomon, and the wall of Jerusalem.]

"And Solomon made affinity with Pharaoh king of Egypt, and took Pharaoh's daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of the Lord, and the wall of Jerusalem round about." iii. 1. (p. 24.)

[Sidenote: Builders of Solomon and Hiram.]

"And Solomon's builders and Hiram's builders did hew them, and the stonesquarers: so they prepared timber and stones to build the house." v. 18. (p. 48.)

[Sidenote: House which king Solomon built for the Lord.]

"And the house which king Solomon built for the Lord, the length thereof was threescore cubits, and the breadth thereof twenty cubits, and the height thereof thirty cubits." vi. 2. (p. 49.)

[Sidenote: Stone.]

"And the house, when it was in building, was built of stone made ready before it was brought thither: so that there was neither hammer nor axe nor any tool of iron heard in the house, while it was in building." vi. 7. (p. 48.)

[Sidenote: Oracle.]

"And the oracle he prepared in the house within, to set there the ark of the covenant of the Lord." vi. 19. (p. 49.)

[Sidenote: Altar.]

"And the oracle in the forepart was twenty cubits in length, and twenty cubits in breadth, and twenty cubits in the height thereof: and he overlaid it with pure gold." vi. 20. (p. 49.)

[Sidenote: Stones.]

"All these were of costly stones, according to the measures of hewed stones, sawed with saws, within and without, even from the foundation unto the coping, and so on the outside toward the great court." vii. 9. (p. 48.)

"And the foundation was of costly stones, even great stones, stones of ten cubits, and stones of eight cubits." vii. 10. (p. 48.)

[Sidenote: Millo and the wall of Jerusalem.]

"And this is the reason of the levy which king Solomon raised; for to build the house of the Lord, and his own house, and Millo, and the wall of Jerusalem." ix. 15. (pp. 24, 25.)

"But Pharaoh's daughter came up out of the city of David unto her house which Solomon had built for her: then did he build Millo." ix. 24. (p. 25.)

[Sidenote: High places in the hill before Jerusalem.]

"Then did Solomon build an high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem, and for Molech, the abomination of the children of Ammon." xi. 7. (p. 21, 204.)

[Sidenote: Millo.]

"And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breaches of the city of David his father." xi. 27. (pp. 24, 25.)

[Sidenote: Solomon buried.]

"And Solomon slept with his fathers, and was buried in the city of David his father." xi. 43. (p. 310.)

[Sidenote: Shishak.]

"And it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem." xiv. 25. (pp. 2, 50.)

[Sidenote: Rehoboam buried.]

"And Rehoboam slept with his fathers, and was buried with his fathers in the city of David." xiv. 31. (p. 310.)

2 KINGS.

[Sidenote: Ahaziah buried.]

"And his servants carried him in a chariot to Jerusalem, and buried him in his sepulchre with his fathers in the city of David." ix. 28. (p. 310.)

[Sidenote: Joash, House of Millo, Silla.]

"And his servants arose, and made a conspiracy, and slew Joash in the house of Millo, which goeth down to Silla." xii. 20. (pp. 25, 253.)

[Sidenote: Conduit of upper pool.]