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PHOTO-GRAVURES 
 
 OF 
 
 THE* HOLY* LAND 
 
 EMBRACING 
 
 Fifty Prominent Views 
 
 Illustrative of Bible History apd Scepe^ ip tl>e Life of our Lord 
 
 DESCRIPTIVE TEXT BY REV. CHAS. M. STUART, B. D. 
 
 WITH AN INTRODUCTION BY BISHOP CHAS. H. FOWLER, D. D., LL. D. 
 
 CINCINNATI — CHICAGO 
 CRANSTON AND STOWE 
 
 1891 
 

 r>- 
 
PREFACE. 
 
 ^HE photo-gravures of this volume are made from photographs by an 
 eminent Oriental artist, and selected by Professor A. J. Marks during his 
 recent tour through Palestine with special reference to an illustrated 
 work that should prove to be of special interest to all students of Bible 
 history and geograph}^. No skill known to the art has been spared to 
 produce facsimiles of the original in tone and life-like vividness. Few 
 are able to visit the Holy Land ; but this work of art brings the Holy 
 Land to them, with its sacred scenes, customs and habits of its people, not in cold 
 and unreal engravings, but with the warmth and reality of the actual scene, true to 
 nature, true to life. It is the earnest hope of the publishers that all interested in 
 Bible study will find this volume full of interest and profit. 
 
 CRANSTON & STOWE. 
 
 I I 26236 
 
' 'll HHMV.t' 
 
 Digitized by the Internet Archive 
 
 in 2016 
 
 https://archive.org/details/photogravuresofhOOstua 
 
INTRODUCTION- 
 
 BY BISHOP C. H. FOWLER, D. D„ LL. D. 
 
 .VERY devout heart, and every thoughtful student of history, and every candid mind 
 that reflects upon the great forces which mold society and fashion human destiny, 
 has regretted that the painter’s brush and the sculptor’s chisel have not preserved 
 for us the features and form, the benign dignity and the thoughtful majesty of the 
 Divine Galilean. How we would cherish such treasures, exalt them in our homes, 
 and wear them on our persons ! Next to these, it is some comfort to visit the 
 scenes that were familiar to him in the days of his earthly pilgrimage ; to gaze 
 upon the mountains into whose quiet recesses he was wont to retire for prayer ; to float upon 
 the blue waves of the sea that heard his voice and sank into quietness at his command ; to 
 walk on the old paths that cut his unsandaled feet ; to kneel beneath the same olive-trees 
 that witnessed his anguish in dark Gethsemane ; to wonder and adore in the grotto where his 
 infant eyes first saw the light ; to pray and tremble and believe on the chiseled rock that 
 quaked under the throes of his death-struggle. To visit these scenes is a rare privilege in 
 our earthly life, so rare that but few of us ever attain to it. But modern art has come to our 
 aid in such a wonderful way that we can easily overcome the leagues of land, the waste of 
 water, the lapse of months, and the heavy outlay of money that are involved in blessing ourselves 
 with the sight of the sacred scenes. While we can not go to the mountains, we can make the 
 mountains coine to us. This volume brings into our homes the principal localities and scenes 
 of the Bible. The Church of the Nativity, with its star-marked grotto, stands here before us as 
 it does in old Bethlehem. We gaze again upon the Tower of David as the Master did in those 
 long-ago days. The Mosque of Omar usurps the site of the Holy Temple just as it does in 
 modern Jerusalem. In this book we see again the narrow streets, the little shops or stalls, the 
 barefooted boys, the styles of the many-colored wraps of the women, the stately Greek priests, 
 the slipping donkeys, the cowering beggars, and the moaning lepers. We are again in the Holy 
 City, and come out of this brief journey from Joppa, the first view, to Capernaum, the last scene, 
 with quite an accurate conception of the land of our Lord, and with blessed memories of 
 communions with him by the way. 
 

LIST Op ILLUSTRATIONS 
 
 I. Joppa. 
 
 II. Joppa, Market-place. 
 
 III. Fountain near Joppa. 
 
 IV. Ramleh. 
 
 V. Kirjath-Jearim. 
 
 VI. Jerusalem, Looking Southeast. 
 
 VII. Jerusalem, the Russian Quarter. 
 
 VIII. Jerusalem, the Latin Quarter. 
 
 IX. Jerusalem, Joppa Gate. 
 
 X. Jerusalem, Zion Gate. 
 
 XI. Jerusalem, a Street. 
 
 XII. Jerusalem, Street to Holy Sepulcher. 
 
 XIII. Jerusalem, Wailing Place of the Jews. 
 
 XIV. Jerusalem, Mosoue of Omar, Side View. 
 
 XV. Jerusalem, Mosoue of Omar, Interior. 
 
 XVI. Jerusalem, Holy Sepulcher, Interior. 
 
 XVII. Fruit Bazar. 
 
 XVIII. Water-Carrier. 
 
 XIX. Mount of Olives, Looking East from Jerus^ 
 
 XX. Garden of Gethsemane. 
 
 XXI. Olive-tree in the Garden. 
 
 XXII. Bethphage. 
 
 XXIII. Bethlehem. 
 
 XXIV. Bethlehem, Church of the Nativity. 
 
 XXV. Bethlehem, Grotto of the Nativity. 
 
 XXVI. Bethlehem, Merchants. 
 
 XXVII. River Jordan, at the Ford. 
 
 XXVIII. Jericho. 
 
 XXIX. Dead Sea, North End. 
 
 XXX. Emmaus. 
 
 XXXI. Jacob’s Well. 
 
 XXXII. Haifa and Mount Carmel. 
 
 XXXIII. Nain. 
 
 XXXIV. Mount Tabor. 
 
 XXXV. Nazareth. 
 
 XXXVI. Cana of Galilee. 
 
 XXXVII. Caravan Scene on the Road to Joppa. 
 XXXVIII. Mount of Beatitudes. 
 
 XXXIX. Fruit-girls in the Market. 
 
 XL. Women Grinding at the Mill. 
 
 XLI. Fruit-sellers. 
 
 XLII. Threshing-floor. 
 
 XLIII. Bedouins from Hauran. 
 
 XLIV. Tomb of Samuel on Mount Mizpah. 
 XLV. An Arab School. 
 
 XL VI. Lydda. 
 
 XLVII. A Group of Lepers. 
 
 XLVIII. Greek Temple, Mount of Olives. 
 XLIX. Domestic Scene, Arab Family. 
 
 L- Capernaum, according to Prophecy. 
 
I. Joppa. 
 
 J OPPA the “ Beautiful,” or, perhaps, the “ High,” is one of the oldest cities in the 
 world. It rises out of the Mediterranean on a sloping hill, and the flat-roofed 
 houses look out upon the water in a succession of terraces. The city is 
 girdled with gardens, which produce oranges, lemons, and apricots in rich 
 abundance; and the appearance of the place from the sea is very charming. Of 
 ancient Joppa little remains. The outline of the harbor to which the fleets of Hiram 
 came laden with material for the Temple (2 Chronicles ii, 16) can still be traced. It 
 was from Joppa that Jonah (i, 3) sailed for Tarshish when fleeing from the presence 
 of his Maker. Here Peter raised Tabitha to life (Acts ix, 40), and here also that 
 exclusive Peter had his “ vision of tolerance ” (Acts x, 10). The house of Simon the 
 tanner, where Peter lodged, is still shown to visitors, and whether it is the identical 
 site or not, we can feel certain that the flat house-top where he prayed overlooked, as 
 the present one does, the great Western Sea, whose broad expanse was indeed a 
 highway for the nations over which the gospel should be sent to the very ends of 
 the earth. 
 

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I — Joppa. 
 

 
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II. jVIfl-f^ET-pLiAGE, Joppa. 
 
 T |"THK market-place of Joppa naturally suggests its famous orchards of oranges, 
 | lemons, citrons, and apricots, which are scarcely surpassed in the world. 
 Originally, the market-place of the East was simply a place of assembly, 
 the resort of idlers and news-mongers. Hence, the “men of the baser sort,” in 
 Acts xvii, 5, are literally “market-frequenters.” The idea of “trade” was natural 
 but later, and is now predominant. All sorts of commodities — fruits, food, and fuel — 
 are brought together here, and the picture gives a hint of the place when the rush of 
 business is over. The telegraph wires in the foreground suggest the invasion of the 
 modern spirit into this most ancient city of the world. 
 

II — Joppa, — Market Place, 
 

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III. Fountain Near Joppa. 
 
 O N the way from Joppa to Lydda, about half a mile out, the traveler runs 
 across what is always a grateful sight in this thirsty land — a fountain. It 
 is a monument of more than ordinary interest, since it is at once one of 
 the finest specimens of Saracenic architecture in Palestine, and the memorial of 
 a thoughtful and kindly governor, Abu Nabat, who administered matters in 
 Joppa about the beginning of this century. It is built of white stone, with an arched 
 recess in the middle, before which, on a line with the walls, is a wide trough, at 
 which some eager animals are slaking their thirst. The building is in the form of 
 a parallelogram; the walls are about twenty feet high, the center cupola being about 
 twelve feet higher. Inside lies the sarcophagus of the founder, for the building serves 
 also as a tomb. The inscription, which is in Arabic, calls upon all who gather about 
 to offer a prayer for him who provided this blessing for the free use of even' passer-by. 
 
- 
 

 III— Fountain near Joppa 
 
UBRMW 
 UNIVERSE OF 
 
IV. H. 
 
 T ) AMLEH is a picturesque town on the plain of Sharon, about eleven miles 
 |~\ from Joppa, on the road to Jerusalem. It was founded in the eighth century- 
 after Christ ; played an important part in the Crusades, and became famous 
 as the head-quarters of Richard I, of England, some of whose most daring exploits 
 -were performed in this vicinity. Two ruins are the chief attractions of the place — 
 an ancient Crusading church, the finest and best preserved specimen of Crusading 
 architecture in Palestine, which was long ago turned into a Moslem sanctuary; and a 
 lofty tower, known as the “White Mosque,” which is seen in the picture at the right 
 of the houses. The tower is twenty-six feet square at the base, and one hundred and 
 twenty feet high. It is a marvel of beautiful masonry, and its position in a large 
 inclosure enhances the beauty of its proportions. It is thought to have been built in 
 the fourteenth century by Arab workmen from European designs, and to have served 
 as the minaret of a great mosque which has now disappeared. The view from the top 
 is superb, and includes the largest sweep of open country in Palestine, reaching from 
 the cliffs of Carmel to the wells of Beersheba. 
 
IV — Ramleh 
 
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V. f^lKtJATH Jeairim. 
 
 THE picture shows us the modern village of Kuriet el Enab, or Abou 
 Ghaush. It lies about six miles northwest of Jerusalem, on the Joppa 
 road, which is seen in the foreground. Its identification with the Kirjath 
 Jearim of the Old Testament dates back to the fifth century of our era; modern 
 geographers, however, are not at all unanimous in this. The village has a 
 substantial look, and, with castle-like houses grouped on the hill-side, and large olive- 
 groves upon the terraced slopes, is attractive and picturesque. On the right are the 
 ruins of an old Gothic church, now used as a stable by shiftless and contemptuous 
 Mohammedans. Enough remains to show that it must originally have been a structure 
 of massive proportion and chaste design. The village has a thrilling and unhappy 
 record as the stronghold of the bandit sheik, Abu Ghaush, who, in 1846, with 
 several of his family, received due and summary justice at the hands of the Turkish 
 Government. In Biblical history it will be recalled as the resting-place of the ark 
 prior to its removal to Jerusalem (1 Samuel vii, 1, 2), and ecclesiastical tradition 
 selects it as the birthplace of Jeremiah the prophet. 
 

V— Kirjath-Jearim 
 
VI. dE^USAhEM, IlOO^lHG SoUTHHAST. 
 
 THE poet well describes the most lasting impression of a visit to modern 
 Jerusalem : 
 
 “Yon rifted rocks, 
 
 So faintly purpled by the westering sun, 
 
 Reveal the unguarded walls, the silent towers, 
 
 Where, in her stricken pomp, Jerusalem 
 Sleeps like a palsied princess, from whose head 
 The diadem hath fallen.” 
 
 Modern Jerusalem stands upon the ruins of the ancient city, but does not include 
 much of Mount Zion, which was the most important part in Bible history. The 
 picture gives us a view of the city from a point in the northwestern part, or 
 Christian quarter. Immediately in the foreground are the buildings of the Greek 
 monastery, and the domes of the Church of the Holy Sepulcher. Across the street 
 from this latter edifice may be seen the open spaces of the Muristan, where once stood 
 the Church and Hospital of the Knights of Saint John. Beyond, and a little further 
 to the right, is seen the dome of El Aksa at the southern end of the Haram inelosure; 
 and at the extreme right, in prominent relief, stands the synagogue of the Ashkenazim 
 Jews. In the background, at the left, is the southern slope of Olivet, and in the 
 distance the wilderness of Judea and the mountains of Moab. 
 
VI— Jerusalem,— Looking South East. 
 
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VII. Jerusalem, The Russian Quarter. 
 
 THE Russian quarter lies without the walls, on an eminence northwest of 
 
 the city. In the picture the prominent building at the left is the cathedral, 
 which is surrounded by the three hospices, hospital, and consulate build- 
 ing, — all of which are provided at government expense for the benefit of Russian 
 pilgrims, who annually gather by thousands at the sacred city. To the right is 
 the Arabic Protestant Church, distinguished by the unusual slanting roof. The scene 
 in this quarter is at all times interesting to a visitor from the Occident. One leels 
 transported to the dominion of the Czar as he hears on all sides the Slav tongue, and 
 finds himself jostled by men and women in the peasant costume of their own country. 
 In the foreground are some Jewish dwellings, which form a small settlement north of 
 the city. 
 

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 I 
 
 
 
VII — Jerusalem, — The Russian Quarter 
 
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VIII. Jerusalem, The Liatih Quarter. 
 
 T HK history of the Latin Church in Palestine is full of incident. It begins 
 with Jerome and Paula in the fourth century. The latter founded four 
 convents, to which others have been added in later years. During the 
 Crusades the Church was widely influential, and had head-quarters in the hospital 
 of the Knights of Saint John. From this the Latins were driven on the capture of 
 the city by Saladin. They then took up their abode on Mount Zion, around the spot 
 where now stands the tomb of David. This was also taken from them, and in 1561 
 they secured by purchase their present quarter on an eminence near the northwest 
 angle of the city. Their convent of St. Savior, which shows prominently in the 
 picture, is one of the most conspicuous buildings in Jerusalem. The monks in charge 
 are the most aggressive of the Franciscan order — the Fratres Minor es — and they have 
 flourishing establishments in nearly all the important cities in Syria. 
 

 
 
 
 
 
 
VIII— Jerusalem,— 1 The Latin Quarter. 
 
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IX. dE^usRiiEjvt, Joppa Gate. 
 
 O F the seven gates in the city walls, five are in common use. The Joppa Gate, 
 in the western wall, is that by which most travelers enter the city. It is a 
 eastle-like building, about fifty feet high, with battlemented top. The front 
 is about forty feet across, and the sides are about eighteen feet deep. In the 
 passage there is a turn at right angles, so that entering from without the walls on 
 the north, the exit within is on the east. Over the door is an Arabic inscription, 
 and on the door itself are a very informal star and crescent, the insignia of Turkish 
 dominion. The building contiguous on the left is the citadel of David. The gate 
 has a variety of names. It is the Bab el-Khalil of the Arabs— “ the Gate of the 
 Friend,” that is, of God, or Abraham (2 Chronicles xx, 7; Isaiah xli, 8; James ii, 
 23) ; also the “ Hebron ” Gate, since the Moslems call the patriarch himself and the 
 city of his sepulcher by his distinguished title. Anciently it was known as the 
 “Gate of David.” 
 
IX— Jerusalem,— Joppa Gate. 
 
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X. Jerusalem, Zion Gate. 
 
 ^Vx 
 
 J ERUSALEM has seven gates, two of which are closed. The principal are 
 the Joppa, Damascus, Saint Stephen, and Zion gates — the first two so called 
 after the places to which the road starting from them leads ; the third, from 
 the tradition which connects it with the martyrdom of Stephen (Acts vii, 54, seq .) ; 
 Jf- the last, from its situation on the hill Zion. Zion gate, as the picture shows, is 
 simply an arch in the wall, filled in with dressed stones so as only to leave space for 
 a moderate-sized, two-leaved door. On either side is a narrow slit in the wall under an 
 ornamental arch, and topped with a rosette of carved stone. On the left of this gate, 
 within the wall, is a row of hovels, given over to lepers ; and without, in front, are a 
 small Armenian convent and a group of buildings clustered about the tomb of David. 
 From its proximity to this memorial, the gate is called by the Moslems Bab en-Nebi 
 David (the gate of the prophet David). Zion was the first spot in Jerusalem occupied 
 by buildings; it was the last refuge of the Jews when the city was captured by Titus. 
 On Zion, David was buried, and here, according to tradition, Jesus ate the Last 
 Supper with the disciples. 
 
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XL A Street i h Jerusalem. 
 
 OTHING strikes the visitor from the Occident more curiously than the Oriental 
 street. Even in the most enterprising towns, such as Damascus and Cairo, the 
 streets are narrow, tortuous, and gloomy. They are rarely more than twelve feet 
 wide, and are utterly destitute of sidewalks. The modern streets are paved with rough 
 cobble-stones, and incline to the center, forming a sort of gutter in which rains produce a 
 running stream, about the only provision made for carrying away the filth. Many of them are 
 arched over, as in the picture ; and at intervals there are recesses where a traveler may take 
 refuge, in the event of meeting a beast of burden which monopolizes the entire roadway. They 
 are usually unlighted, the one in the picture, with its suggestion of lamps, being the exception. 
 In fine contrast with the dirt and gloom of these thoroughfares, and with the oppressive heat, 
 against which they are intended to, and do, offer some protection, compare the streets of the 
 New Jerusalem as given in the Apocalypse of John (xxi, 21 ; xxii, 2). 
 
 “ O, sweet and blessed country, 
 
 The home of God’s elect ! 
 
 O, sweet and blessed country, 
 
 That eager hearts expect ! 
 
 With jasper glow thy bulwarks, 
 Thy streets with emeralds blaze ; 
 
 The sardius and topaz 
 Unite in thee their rays ; 
 
 The Lamb is all thy splendor, 
 The Crucified thy praise, 
 
 His laud and benediction 
 Thy ransomed people raise.” 
 
XI — Jerusalem, — A Street. 
 
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XII. Street to the J 4 oey Sepulcher. 
 
 THE stairs in our picture lead up from the open court through which the 
 visitor passes to the entrance of the Church of the Holy Sepulcher. As in 
 our Lord’s day, the precincts of this holy place are none too holy for the 
 dealer in relics and the chaffering of the alert small tradesman ; and the visitor 
 learns here, as perhaps nowhere else, to sympathize with the righteous wrath 
 which drove them from God’s house, whose very air was tainted by their greedy lust 
 for gain. (Mafthew xxi, 13.) Jew, Mohammedan, and Greek dwell in commercial, 
 if not religious, concord ; and the very men who make necessary a guard of soldiers 
 to keep the peace within the church, will sit amicably together on the church door-step 
 for the equal chance of wheedling the passer-by into becoming a customer. The 
 wares displayed here are chiefly souvenirs in mother-of-pearl and olive-wood, for 
 which there is of course ready market among visitors. At festival times the influx of 
 pilgrims is enormous. They come from nearly every nation on the face of the earth, 
 and substantially repeat the scene of Pentecost as described in Acts ii, 5-1 1. 
 
XII— Jerusalem,— Street to Holy Sepulcher. 
 
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XIII. Wailing Place of the Jews. 
 
 O NE of the most touching sights in Jerusalem is that which may be wit- 
 nessed daily at the “Wailing Place” of the Jews, a section of the west wall 
 [ V of the temple inclosure. To this spot come Jews of both sexes, all ages, and 
 
 I from all countries, to lament the desolation of their city and the blight upon their 
 * nation. Unable to enter the incosure, they gather here — believed by them to be the 
 point nearest to where once stood the Holy of Holies — and moisten with kisses and tears 
 the great masses of irresponsive stone. This privilege was obtained many centuries 
 ago by heavy ransom, and its continued practice witnesses pathetically to the devotion 
 and patriotism of this singular people. On Fridays the company of wailers is larger 
 than on other days, but the exercises are the same. Prayer-book in hand, they stand 
 reciting supplications for Zion, in hope that the set time to favor her may speedily 
 come. The seventy-ninth Psalm is often read, and one of their litanies is as follows: 
 
 For the palaces that lie waste ; 
 
 For the Temple that is destroyed ; 
 
 For the walls that are torn down ; 
 
 For our glory that is vanished ; 
 
 For the great stones that are burned to dust; 
 
 The hearers, after every lament, responding — 
 
 Here sit we now, lonely and weep. 
 

 
XIII — Jerusalem, — Wailing Place of the Jews. 
 
XIV. JVIosque op O ]\mK. Side View. 
 
 1 JL T~N the southeast corner of Jerusalem, and coincident with the site of the temple, 
 I is the large open space known as the Harem esh S her if. Nearly in the 
 I Jjg center, and resting upon a raised platform of marble, is by far the most 
 striking and beautiful buiding in the city — the so-called Mosque of Omar. It 
 * has eight sides, and each side is sixty-seven feet in length. From the platform, 
 the first wall rises thirty-six feet, and is pierced below by four doors. From the roof 
 of this wall rises another, seventy feet in height, pierced towards the top with a series 
 of low windows ; and from this rises the dome, forty feet high, surmounted by a gilt 
 crescent. The dome is a masterpiece of Byzantine architecture, and was originally 
 covered with gold. The structure is of marble and alabaster, decorated richly with 
 terra-cotta of brilliant colors. Around it are three wide belts of color ; the upper, 
 green and white ; the center, blue ; the lower, dark green relieved with white, — all 
 glistening terra-cotta. On the blue belt are verses from the Koran in interlaced 
 characters. The barrel of the dome is striped alternately with green, white, and blue, 
 dotted with yellow. The building took three years to finish, and its cost represented 
 seven years’ taxation of the Egyptians. Looked upon from Olivet, its splendor fairly 
 bewitches the senses, and makes an impression never to be forgotten. For its 
 historical associations see next illustration. 
 
XIV— Jerusalem,— Mosque of Omar— Side View 
 
N: 
 
 
XV. JVIOSQUE OF OlVTRF, INTERIOR. 
 
 I T is only a few years ago that it was death to any but a Mohammedan to enter 
 the Mosque of Omar. Now it is accessible to any one who pays the fee and 
 accepts the services of a duly accredited “cavass.” Upon entering, one is first 
 of all confronted with a screen, divided by piers and columns of great beauty, 
 which follows the lines of the octagonal wall at a distance of about thirteen feet. 
 Beyond this, at a further distance of thirty feet, is a second screen, inclosing the sacred 
 top of the mountain. This is relieved in the same way by pillars, which support aloft 
 the beautiful dome, sixty-six feet wide at the base. The screens are of fine wrought- 
 iron, the piers are cased in marble, and their capitals gilded. The arches under the 
 dome are ornapiented with rich mosaic, bordered about by verses from the Koran in 
 letters of gold. The walls and dome glitter with richest colors, and the windows are 
 rarely beautiful. The rock inclosed is fifty-six by forty-two feet. It is the ancient 
 top of Mount Moriah, where Abraham brought Isaac for the offering (Genesis xxii); 
 where Araunah the Jebusite had his threshing-floor (2 Samuel xxiv, 18, 22), which 
 later passed into the hands of David, and still later became the site of the Great Altar 
 of the Temple. To the Mohammedan it has special sanctity as having borne the 
 Prophet up, like a chariot, to paradise. 
 
XV— J ERUSALEM 
 
 Mosque of Omar — Interior 
 
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XVI. IHTE^IOH OF H 0LiY SEPUbCHEF. 
 
 “YHERE is no spot in Jerusalem towards which the Christian tourist turns with 
 more eager and expectant curiosity than to the Church of the Holy Sepulcher, the 
 principal building and ornament of the Christian quarter. It stands over what is 
 alleged t© be the sepulcher in which our Lord was buried, and from which he came forth, 
 “leading captivity captive,” on that great first Easter-day. Within, and immediately 
 under the dome of the main building, is the “ Holy Sepulcher,” a tasteless structure of reddish 
 limestone, twenty-six feet long and eighteen broad. The front, which is seen in the picture, is 
 decorated along the top with gilt nosegays and modern pictures, and is brilliantly lighted up 
 by innumerable lamps. In the center is seen what is said to be a piece of the stone rolled 
 away by the angels (Matthew xxviii, 2), and beyond is the sepulcher proper. It is a low vault 
 sheathed in marble, and contains a table two feet high, three wide, and six long, upon which, 
 we are told, the very body of our Lord lay. The chamber is lighted by forty-three lamps, 
 shedding a soft and mingled radiance through colored globes. Hither thousands of pilgrims 
 anually resort and lovingly caress the rock, believing that thus they are brought nearer to Him 
 whom they love and seek in this way to worship. 
 
 “ Come and deck the grave with flowers, 
 That is now a blessed bed, 
 
 Where the truest Friend of ours 
 Stooped to rest His holy head ; 
 
 For the Savior, in it lying, 
 
 Did its grief and gloom destroy, 
 Took from death the dread of dying, 
 Gave to life its crown and joy.” 
 
X VI— J erusalem,— Holy Sepulcher— Interior. 
 
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XVII. P^UIT BaZAG, jEHUSALiEM. 
 
 THE number of fruits mentioned in the Bible is less than a dozen ; but the 
 modern fruit bazar in the East displays not less than twice that number. 
 There is probably no country in the world of the same extent which 
 produces a greater variety than does Syria. So, little wonder that fruit-selling 
 is a popular form of merchandising. The picture introduces us to a t} 7 pe of bazar 
 found in Jerusalem ; the location of the particular one given being just outside the 
 Joppa Gate. The European costumes hint at the influence of the West upon the 
 East, which is further shown in the fact that Oriental shop-keepers find it of immense 
 advantage to be able to speak English and French. 
 
XVII— Fruit Bazaar. 
 
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XVIII. Wate^-Ca^kier. 
 
 I N the parched Orient the water-carrier is a grateful institution. As he trudges 
 along, jingling his tiny bell, and crying with bold suggestion, “The gift of 
 God !” one is irresistibly reminded of the Savior’s words to the Samaritan 
 woman at the well in Sychar. (John iv, io, seq.) The water is carried in a skin 
 stripped from a goat or other suitable animal, without cutting except at the 
 extremities. The neck serves for the mouth, and the holes where the feet have been 
 cut away are sewed up. When distended with water, the original form of the 
 animal is very nearly preserved. Naturally, water has a value here not appreciated 
 among us, and it is in allusion to the care with which it is dealt out that the psalmist 
 in his affliction prays God to put his tears into “his bottle,” that they might not run 
 away unmarked. (Psalms lvi, 8.) In the preparation of the skin, it is hung in the 
 smoke to dry, and thus becomes parched and shriveled ; whence the psalmist (cxix, 
 83): “I am become like a bottle in the smoke.” When old, their resisting power is 
 impaired — a fact to which allusion is made in the deception practiced upon Joshua by 
 the Gibeonites (Joshua ix) ; and in our Lord’s figure of the old and new dispensations. 
 (Luke v, 37.) 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
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XIX. JVtoUNT of Olives. 
 
 (LOOKING EAST FROM JERUSALEM.) 
 
 The pathways of thy land are little changed 
 Since thou wast there ; 
 
 The busy world through other ways has ranged, 
 And left these bare 
 
 The rocky path still climbs the glowing steep 
 Of Olivet ; 
 
 Though rains of two millenniums wear it deep, 
 Men tread it yet. 
 
 I T has been well said that, if it is useless to seek for traces of our Lord’s presence in the 
 streets of the since ten-times-captured city of Jerusalem, it is impossible not to find 
 them in the free spaces of the Mount of Olives. It rises out of the Kedron Valley in 
 front of Jerusalem, and the central summit (of four) stands nearly twenty-eight hundred 
 j\ feet above the sea-level. The picture shows us, in the foreground on the left, the tomb of 
 the Virgin Mary; further on, and at the right, is the garden of Gethsemane ; and just beyond, the 
 new and beautiful Greek church. On the summit are the buildings of the Church of the 
 Ascension (although it is very certain the ascension did not take place here), on the left of 
 which is the lofty tower built by the Russians. The two paths passing over the mount lead to 
 Bethany, and the road passing to the right, this side of Gethsemane, is the Jericho road, over 
 which, m all likelihood, our Lord made his triumphal entry into the city. (Matthew xxi.) On 
 this hill-side were enacted some of the gravest and most significant events in Bible history. It 
 saw the anguish of David when fleeing from his rebellious son (2 Samuel xv, 30), and the 
 anguish of David’s greater Son and Lord when “ his own received him not.” (Matthew xxvi, 
 36, seq.) Here Solomon allured his people to idolatry (1 Kings xi, 7); and here the wiser than 
 Solomon put the ax to the root of all idolatry. 
 
 O. here with his flock the sad Wanderer came ! 
 
 These hills He toiled over in grief are the same ; 
 
 The founts where He drank by the w r ayside still flow, 
 
 And the same airs are blowing which breathed on his brow.” 
 

 
 
 
XIX Mount of Olives, — Looking East from Jerusalem 
 
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XX. The Gahdeh op Gethsepajsie. 
 
 THE reverent visitor to Gethsemane instinctively leaves topographical questions 
 behind, and enters the inclosure with lips awed to silence and heart melting 
 under tenderest suggestions. To the devout imagination it almost seems as if 
 
 “ The prayer, whose bloody sweat betrayed 
 His human agony. 
 
 Still haunts the awful olive-shade 
 Of old Gethsemane.” 
 
 The present inclosure contains about one-third of an acre, surrounded by a low 
 wall, divided by shrines facing inward. Within, the various sacred places are fenced 
 about with a white, painted paling, and the trim flower-beds witness to the loving care 
 of the monkish curator. The olive-trees, of which there are seven, are very old, and 
 though they can not be those of the time of Jesus, since all trees in that valley were 
 hewn down in the Roman siege, they may have sprung from the same roots, or from 
 the old kernels. More than the place, is the lesson of the scene which makes it 
 hallowed : 
 
 “ ‘O Father ! not my will, but thine be done;’ 
 
 So spake the Son. 
 
 Be this our charm, mellowing Earth’s ruder noise 
 Of griefs and joys ; 
 
 That we may cling forever to thy breast, 
 
 In perfect rest.” 
 

XX— Garden of Gethsemane. 
 

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XXL Olive-Tree, GethsemaNe. 
 
 TT THE olive is the most abundant as it is the most important tree in Palestine. 
 It grows to a height of about twenty feet, has oblong leaves, hoary on their 
 under surface, and numerous clusters of small, whitish, fragrant flowers. 
 These last fall off in the spring, frequently, covering the ground with a white 
 carpet. Hence the reference of Eliphaz (Job xv, 33) to the fate of the wicked : 
 “He shall cast off his flower as the olive.’’ Figuratively, the olive is employed in 
 Scripture to indicate prosperity and the possession cf God’s favor. (Deuterononi)' viii, 
 8; Psalm lii, 8; Hosea xiv, 6.) Paul uses it (Romans xi, 17) to illustrate the relation 
 of Jew and Gentile to gospel blessings. The picture shows one of the seven olive- 
 trees conspicuous in the garden of Gethsemane, which, if not the identical trees that 
 looked down upon our Lord’s agony, may well be the next in succession from the same 
 roots. The olive is an evergreen, and it is the enormous age it may reach, and its 
 almost inexhaustible power of regeneration — new trunks rising from the roots when 
 the old ones have perished — which make it such a favorite in the similes of poetical 
 diction. 
 
XXI— Olive Tree in the Garden. 
 

 
 
 
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XXII. BetHPHage. 
 
 HE site of Bethphage is still in question. The traditional location, a view 
 of which is herewith given, is on the eastern slope of Olivet, between 
 Bethany and the summit. It is only mentioned in the Scripture narrative 
 as the place where the ass and the colt were secured for the triumphal entry of 
 ^ Christ into Jerusalem. (Matthew xxi, i ; Mark xi, i ; Luke xix, 29.) There are no 
 monuments or ruins in the vicinity to indicate a settlement; the two houses by the 
 roadside are of modern construction. The name signifies “ House of Unripe Figs,” 
 and it has been suggested that it was probably derived from the fact that Olivet, 
 besides its abundance of olives, was (as it is now) liberally sprinkled with fig-trees. 
 It was in this vicinity that our Lord performed upon a fig-tree his only miracle of 
 destruction (Matthew xxi, 19), and here, too, that he spoke the parable of the budding 
 fig-tree, the sign of coming summer aud of the kingdom of God. (Luke xxi, 29—31.) 
 
XXII— Beth phage, 
 
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XXIII. Bethlehem. 
 
 Bethlehem ! of noblest cities 
 
 None can once with thee compare; 
 
 Thou alone the Lord from heaven 
 Didst for us incarnate bear. 
 
 ] I T HE modern Bethlehem is one of the most attractive towns in Palestine. 
 The population is principally Christian, and there is an air of thrift, 
 prosperity, and cleanliness quite unusual in that country. In historical 
 interest it rivals the Holy City. Here Rachel brought forth Benoni, and yielded 
 •'T up her life for the child — an incident commemorated by the little Mohammedan 
 mosque standing on the spot where Jacob erected a pillar to her memory. (Genesis 
 xxxv, 16-20; xlviii, 7.) Here was the scene of the charming idyl of Ruth; here 
 David was born; and here, too, the Son of David, who was also Son of man, made his 
 
 advent as a babe, after the flesh. Here, in later times, was the refuge and burial-place 
 
 of the saintly Jerome. The principal object of interest is the Church of the Nativity, 
 seen on the left iu the picture, which marks our Lord’s birthplace. A part of the 
 
 present edifice is the original basilica built by the Empress Helena in A. D. 327, and 
 
 consequently among the oldest Christian temples in the world. A short distance 
 from the town is shown “the Field of Shepherds,” where 
 
 “Sweetly over all, 
 
 Dropping the ladder of their hymn of praise 
 From heaven to earth, in silver rounds of song, 
 They heard the blessed angels sing of peace, 
 Good-will to man, and glory to the Lord.'’ 
 
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 XXIII— Bethlehem 
 
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XXIV. Church of the flflTiViTV, Interior. 
 
 T I T HB history of the Church of the Nativity is of itself calculated to impress 
 the imagination of even an indifferent, if such there could be, visitor. It 
 has withstood the vicissitudes of nearly sixteen centuries, and its courts 
 have been hallowed by the footsteps of nearly fifty generations of believers. The 
 ^ building, without and within, is massive, but bare. The interior is 120 feet long 
 by no broad, and is divided into nave and four aisles by rows of Corinthian columns, 
 which support horizontal architraves. These pillars are of marble, and are nineteen 
 feet high. It is suggested that they originally adorned some other building, perhaps 
 the Temple of Jerusalem. The choir, in the rear, is separated from the nave by a 
 wall, and is divided into two chapels, one belonging to the Greeks, the other to the 
 Armenians. From each of these chapels a winding staircase leads down to the Grotto 
 of the Nativity. Recalling the event which the building is designed to commemorate, 
 he is not to be envied who can walk its aisles unmoved. The very thought is thrilling. 
 
 Lo! God, our God, has come! 
 
 To us a child is boru, 
 
 To us a sou is given ; 
 
 Bless, bless the blessed morn. 
 
 O, happy, lowly, lofty birth ! 
 
 Now God, our God, has come to earth. 
 
 Rejoice! our God has come 
 In love and lowliness ; 
 
 The Son of God has come 
 The sons of men to bless. 
 
 God with us now descends to dwell, 
 God in our flesh, Immanuel.” 
 
XXIV— Bethlehem,— Church of the Nativity, 
 

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XXV. Giotto op the Nativity. 
 
 Bright was the guiding star that led, 
 
 With mild, benignant ray, 
 
 The Gentiles to the lowly shed 
 Where the Redeemer la}'. 
 
 But lo! a brighter, clearer light 
 Now points to his abode ; 
 
 @ \ It shines through sin and sorrow’s night, 
 
 To guide us to our God. 
 
 VTTHIS sacred spot, the Grotto of the Nativity, lies immediately under the 
 1 choir, at the east end of the Church of the Nativity. The room is about 
 
 r forty feet long, sixteen wide, and ten high, and is paved and walled with 
 
 marble. The roof is covered with what was once striped cloth of gold ; and, 
 suspended, are thirty-two lamps for lighting up the room, which is not reached 
 by the snn. The shrine proper is semicircular, arching outwards above, and is about 
 four feet high. Between two marble pillars, and directly over, is a shelf supporting 
 a large modern picture of the Nativity. Beneath is a cluster of fifteen lamps kept 
 burning night and da} 7 ; and in the center of the floor, marking the spot, it is 
 believed, over which the Star of the East rested, is a silver star, with the inscription 
 in Latin, “Here Jesus Christ was born of the Virgin Mary.” Travelers of the most 
 widely divergent temperaments and degrees of culture have knelt devoutly at this 
 shrine, and lifted their hearts in solemn and unfeigned gratitude to God for this best 
 gift of His love. 
 
XXV— Bethlehem,— Grotto of the Nativity. 
 
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XXVI. Bethlehem ]V[ekcHA]Mts. 
 
 THE illustration shows us the typical merchant of the East. The shop is 
 very small, generally not exceeding six feet square, and the front opens to 
 the street. The floor is about as high as an ordinary table, so that when 
 the goods are spread out on the floor, the customer can examine them as he stands 
 outside. The merchant here has a stock of charms and rosaries made from 
 material native to the place hallowed to the Christian pilgrim as the scene of the 
 Lord’s birth. He has no need of a retinue of clerks, since everything is within reach, 
 and all transactions with customers are strictly cash. With so informal a “store,” it 
 is easy to understand the itinerating trader referred to in James iv, 13, who accumulates 
 wealth by going from city to city, as opportunity offers. 
 
XXVI— Bethlehem,— Merchants. 
 
XXYlI. IRivek Jo hdan at the Ford. 
 
 T HE river Jordan from its sources in anti-Lebanon to the Dead Sea traverses 
 nearly two hundred miles, and makes a descent of about three thousand 
 feet in that distance. It has never been navigable, and it flows into a large 
 body of water which has never known a port. It has never been a highway of 
 commerce, never has -possessed a fishery, never has boasted a city* of eminence on 
 its banks, and it winds through scenery far from striking or attractive. Yet Jordan 
 has a fame among civilized nations not accorded to any other river on earth, and it 
 has passed into the vocabulary of Christendom as a figure of most sacred suggestion : 
 
 “On Jordan’s stormy banks I stand, 
 
 And cast a wisliful eye 
 To Canaan’s fair and happy land, 
 
 Where my possessions lie.” 
 
 The scene given here is at the ford near Jericho, the traditional place of our Lord’s 
 baptism. Here Elijah and Elisha divided the waters, and here Joshua brought Israel 
 front the desert into the Promised Land. Here, to this day, come crowds of pilgrims 
 on Easter-day, to bathe in the sacred waters. 
 
XXVII— River Jordan,— at the Ford. 
 
 
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XXVIII. Jericho. 
 
 IHA, or Eriha, is the only modern representative of either the city or name 
 of Jericho. It is located a few miles west of the Jordan, about six miles 
 north of the Dead Sea, and fourteen miles northeast of Jerusalem. A more 
 miserable apolog} r for a place of habitation is not to be found in Palestine, and 
 the few inhabitants are as squalid and forlorn as is the place. The picture makes 
 prominent a khan in charge of Russian monks, and the “ house of Zaccheus,” a low, 
 tower-like building, which is doubtless a relic of the Crusades. A little north of this 
 point are the ruins of the Jericho built by Herod the Great — the Jericho of the New 
 Testament; and still further north is Ain es Sultan, the fountain where Elisha’s 
 miracle! was wrought (2 Kings ii, 19-22) — the site of the Old Testament Jericho. 
 There is nothing more instructive, as there is perhaps nothing more extraordinary, 
 than the total disappearance of this once famous and beautiful city. It is only to be 
 accounted for on the ground of the perpetual curse laid upon him who should attempt 
 to rebuild its walls. It was at the Jericho of Herod that our Eord was entertained 
 by Zaccheus, and restored sight to the blind. (Matthew xx, 30; Luke xviii, 35.) 
 

 
 XXVIII — J ERICHO. 
 
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XXIX. Dead Sea, f4oRTH End. 
 
 T HE title is the popular, but never the Biblical, name of this curious body of 
 water into which the river Jordan makes its final issue. It is forty-six 
 miles in length, at the widest part is ten miles across, and it covers an 
 area of nearly three hundred square miles. It is about thirteen hundred feet 
 below the sea-level, and on the east and west is shut in hy hills. The water 
 contains twenty-five per cent of solid matter, hence sinking is an impossibility; it is 
 beautifully clear, but bitter and salt to the taste, and no fish can live in it. The 
 picture gives a view from the north end, and shows a little island composed entirely 
 of stones. The lake stretches away in placid beauty, but all around is the desolation 
 of death. At the south end there is a range of salt hills, ont of which rises the 
 isolated shaft known among the Arabs as ‘ Lot’s Wife.” This was the region of 
 Lot’s “Garden of the Lord,” and the earliest seat of Phoenician civilization. Here 
 were the great “cities of the plain,” which for their gross wickedness were given up 
 of God to destruction by fire from heaven. (Genesis xix, 28.) 
 
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 XXIX— Dead Sea— North End, 
 
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XXX. Emmaus. 
 
 I /IYB sites are offered by geographers for identification with this village. 
 Ly The one which has found favor for thirteen centuries is the modern Amwas, 
 the Nicopolis of older writers, situated about twenty-two miles northwest of 
 Jerusalem. It lies on the western declivity of a low hill, and contains the ruins 
 of a fine old church and of a fountain famed far and wide, many centuries ago, 
 for its wonderful curative properties. It was to this village Cleopas and his companion 
 were taking their way when the risen Lord overtook them, and opened to them the 
 Scriptures, on that memorable Sunday evening. (Luke xxiv, 13-35.) 
 
 “A-journeying to Emrnaus, 
 
 The grandest man of men with us — 
 The Christ of God was then with us, 
 As we went down to Emrnaus. 
 How burned our hearts upon the way 
 At every word we heard him say! 
 
 We never may forget the day 
 
 We journeyed down to Emrnaus ! 
 
 But Jesus walks and talks with men 
 As perfectly to-day as then, 
 
 And hearts burn now as yours burned when 
 You walked with Christ to Emrnaus! 
 
 In starless night, or sunless day, 
 
 Whoever walks life’s weary way, 
 
 Forgetting not to watch and pray, 
 
 Is journeying to Emrnaus.” 
 
XXX— Emmaus 
 
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XXXI. JACOB’S WeLiLi. 
 
 J ACOB’S Well, at the eastern base of Mount Gerizim, and a short distance 
 from the modern village of Nablous, in the valley of Shechem, is one of the 
 holy places, the identification of which is almost certain. Nothing of the well 
 is now visible above ground ; the mouth is several feet below the level, and over 
 ii is a large stone, with a hole in the middle large enough for the passage of 
 water-buckets. Around are the remains of arches, which probably adorned the church 
 built over the spot in the early centuries. The well is still about seventy-five feet 
 deep. During the summer, and sometimes for years, it has no water, although in the 
 neighborhood are some magnificent springs. The spot is memorable in Bible history 
 as the scene of our Lord’s conversation with a Samaritan woman, to whom he taught 
 some of the profoundest truths concerning the nature of true worship. (John iv, 5-30.) 
 A modern writer has thus told the history of the spot : 
 
 “Here, after Jacob parted from his brother, 
 
 His daughters lingered ’round this well, new-made ; 
 Here, seventeen centuries after, came another, 
 
 And talked with Jesus, wondering and afraid. 
 
 Here, other centuries past, the emperor’s mother 
 Sheltered its waters with a temple’s shade. 
 
 Here, ’mid the fallen fragments, as of old, 
 
 The girl her pitcher dips within its waters cold.’’ 
 
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XXXI — Jacob’s Well. 
 

 
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XXXII. AND JVtoUpT GflHMEb. 
 
 T the southern end of the Bay of Acre, under the shadow of Mount Carmel, 
 is Haifa, a village of rather rusty appearance, with about twenty-five 
 hundred inhabitants. On the northwest point of the Carmel range, and 
 overlooking the sea, may be seen the dome of the famous Carmelite monaster}-, 
 ^ which is a landmark for great distances. The building is said to be the finest of its 
 kind in the Bast, and it is kept in excellent order. At the eastern end of the range is 
 shown El Mahrakah, “the place of burning,” the spot where Elijah contended with 
 the priests of Baal, (i Kings xviii, 19.) Hewn stones mark the spot where the 
 altar was built, and from the eminence one looks down a thousand feet upon the great 
 plain of Bsdraelon, at the edge of which, close to the hill, flows the Kishon, where the 
 slaughter of the priests took place. (1 Kings xviii, 40.) Here, also, was Elisha when 
 the Shunammite woman sought him in behalf of her dead son. (2 Kings iv, 25—37.) 
 
XXXII— Haifa and Mt. Carmel. 
 
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XXXIII. NaiN. 
 
 AIN, the modern Nein, lies on the northwest slope of Little Hermon 
 overlooking the lovely expanse of Esdraelon, out of which, just opposite, 
 rises in majesty the glory of Issachar — Mount Tabor. Of the once beautiful 
 nothing now remains but a cluster of ruins, and its only antiquities are 
 ^ tombs, located principally on the east and west sides. Here our Lord restored 
 the widow’s son to life (Luke vii, 11-15), and thus proved himself Lord of Life. 
 This scene at Nain may teach us that, if our dead are not restored to us here, yet 
 
 “ ’T is sweet, as year by year we lose 
 Friends, oiib ; of sight, in faith to muse 
 How grows in Paradise our store. 
 
 Then pass, ye mourners, cheerly on, 
 
 Through prayer unto the tomb, 
 
 Still, as ye watch life’s falling leaf, 
 
 Gathering from every loss and grief 
 Hope of new spring and endless home.” 
 
 The picture shows a small convent with its gilded cross, and at the left a tomb, 
 the dome of which just appears above the shrubbery. 
 
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XXXIII— Nain 
 
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XXXIV. ]V[ount TaboK- from the West. 
 
 OUNT Tabor, the modern Jebel et Tur, is one of the most remarkable and 
 interesting of the single mountains in Palestine. It rises out of the plain 
 of Esdraelon to a height of about fourteen hundred feet, and the outlook 
 ;he top extends into Galilee, over the mountains of Samaria, across to 
 Persea, and up to Mt. Hermon. To the very summit of the hill it is wooded with 
 walnut, oak, pistachio, and rose. The village of Deburieh, the Daberath ef Joshua 
 xix, 12, nestles on the lower slopes, and on the hill-top are extensive ruins of 
 churches and convents, built there by the Crusaders, who adopted the tradition that 
 this was the scene of our Lord’s transfiguration. Mount Tabor was the tribal 
 boundary between Issachar and Zebulun. (Joshua xix, 12.) Here the northern tribes 
 gathered under Barak, against Sisera (Judges iv, 6-15) ; and here the brothers of 
 Gideon were brutally murdered by Zebah and Zalmunna, 
 
XXXIY— Mt. Tabor 
 
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XXXV. J^RZARET H. 
 
 N AZARETH, the modern En Nazirah, a town forever dear to Christian 
 hearts as the home where grew to young manhood the Christ of God, is 
 beautifully situated in a small valley, high up among the hills that bound 
 the plain of Esdraelon. Naturally, the “holy” places here are numerous. The 
 visitor is shown the “table of Christ,” his “school,” and the declivity over which 
 his fellow-townsmen threatened to throw him. (Luke iv, 16-30.) The spot upon 
 which Mary stood when the angel announced to her the birth of a son is marked in 
 one place by a Latin, in another by a Greek church ; the former seen on the right of 
 the picture, the latter on the left. On the hill stands the Maronite convent, back of 
 which rises the “ Mount of Precipitation.” From the crown of the hill behind the 
 city is one of the finest views in Galilee, from Hernion to Mount Carmel. 
 

XXXV— Nazareth 
 
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XXX VI. Ga^a of Gameee. 
 
 HNTION of Cana of Galilee is confined to the Fourth Gospel, and in the 
 three notices there given are no hints by which it can with any certainty 
 be located. Hence, the decision between the two sites selected by 
 geographers — Kefr Kenna and Kana el Jelil — the choice is purely arbitrary. 
 J\ The former is the traditional site, and a view of it is given in the picture. It 
 lies about four miles northeast of Nazareth, is sparsely inhabited, and has no 
 attractions outside of the little Franciscan church with its railed wall and handsome 
 garden. Over the doorway of this church is the legend in Latin, “Here Jesus Christ 
 from water made wine.” The place is memorable as the scene of our Lord’s first 
 miracle (John ii, i-ii), and of a later one (John iv, 46); also, as the home of 
 Nathanael (John xxi, 2). The visitor is shown with the utmost assurance the 
 veritable house in which Nathanael lived, the well from which the water was drawn 
 for the wedding-feast, and the jars in which it was carried. Of the place and event 
 one has beautifully said : “ Some names we pronounce with honor, some with shame 
 and sorrow, many with cold indifference; but Cana will ever mingle in the song of 
 the happy, to symbolize the peace and purity of domestic happiness — the bliss of 
 wedded love.” 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
XXXVI— Cana of Galilee. 
 
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XXXVII. Caravah Scejsie. 
 
 if ^TTHH “ caravan ” conserves two valuable features of profitable and comfortable 
 . j \ travel — companionship and security — both of which are appreciated more 
 
 I * highly in the Orient than anywhere else. Of carriage-roads, Syria has 
 
 none; and of railroads, that from Joppa to Jerusalem has just been completed. 
 The saddle is the universal and well-nigh imperative method of conveyance. 
 Horses are preferred for short distances, but for long routes through the desert 
 camels are necessary. The picture shows the camel with its usual accouterments and 
 attendant, who is not unlikely its owner. The camel has been from earliest times 
 greatly prized as a means of transportation, and its peculiar physiological structure 
 enables it to be a veritable “ship of the desert,” as the Arabs significantly call it. 
 

XXXYII — Caravan Scene on the Road to Joppa. 
 
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XXXYIII. JVIodisiT of Beatitudes. 
 
 OR the spot upon which our Lord uttered the “Sermon on the Mount” 
 (Matthew v— vii), a tradition of the Latin Church, dating from the twelfth 
 century, has selected the hill called by the Arabs Kurun Hattin, the “horns 
 of Hattin.” It lies a short distance west of the Sea of Galilee, on the direct 
 route from Nazareth to Tiberias, and it rises to a height of about twelve hundred 
 feet. At each end of the ridge on the summit rises a small “cone” or “horn,” 
 whence its name. While the selection is purely arbitrary, its special fitness for such a 
 scene has appealed to nearly every traveler. In this vicinity, in 1187, was fought the 
 battle of Hattin, in which the flower of the Christian army, with the Ling of 
 Jerusalem at their head, met and were defeated by a horde of Mohammedans under 
 Saladin. The victory was decisive. “ The Crusaders were almost annihilated, and 
 nearly all Palestine, with Jerusalem itself, soon yielded to the Moslem yoke.” 
 

XXXVIII— Mount of Beatitudes. 
 
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XXXIX. Pkhit-GiEes ik the JVIakk et. 
 
 THE girls of Syria receive, as a rule, very slight consideration. There is a 
 proverb among the Mohammedans to the effect that when a girl is born, 
 the stone of the threshold weeps forty days. Certain it is that their 
 coming into the world is deplored rather than coveted, and their treatment 
 through life is as unsympathetic as the first greeting. The girls in the picture 
 represent the lower class, who are turned out as early as may be to earn their own 
 living and contribute to the family exchequer. Their pose illustrates the common 
 method of carrying heavy packages, and some of its advantages. It has been often 
 noted by travelers that the habit of carrying a jar of water and other considerable 
 weights upon the head imparts great strength to the neck and back, and renders the 
 form and gait both erect and firm. 
 
XXXIX— Fruit Girls in the Market. 
 
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XLl Women Grinding at the Pmij. 
 
 THIS primitive mode of bruising grain by hand is still common in the East. 
 The mill consists of two circular stones, the “nether” being stationary. 
 The work is done almost uniformly by two women, as in the picture, who 
 both take hold of the handle, and pull to or push from, as men do with the whip or 
 cross-cut saw, and thus secure an even revolution of the stones. The grain is 
 poured into the top, and the meal escapes by a channel grooved in the sides. As the 
 grinding of the household quota was a daily occurrence when all was well, the sound of 
 the grinding is used in the Scriptures to indicate peace and thrift ; its cessation trouble 
 and desolation. (Jeremiah xxv, io ; Ecclesiastes xii, 3, 4.) The separation of the two 
 at the mill was used by our Lord (Matthew xxiv, 41) to illustrate the sudden and 
 unsparing nature of the judgment. 
 

XL — Women Grinding at the Mill, 
 
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XLil. pRUlT-SELibEHS. 
 
 UR illustration gives the familiar scene of some fruit-venders in the streets 
 of Jerusalem. The favorite resort for these lowly trades-folk is the wall of 
 the city towards the Joppa gate ; and there, every day, one sees an almost 
 :ss variety of dress and occnpation. The ordinary dress is the turban, a 
 1 striped “abba” girdled at the waist, and occasionally an outside jacket. As with 
 our own street-venders, the stock and equipment are light, the favorite commodity 
 being some edible in flonr or fruit. Their method of conducting a sale is deliberate to 
 the point of irritation. With each other they consume time prodigiously, chaffering 
 over the most trifling exchanges ; while it is no unusual thing to have a company of 
 leisured on-lookers, who follow the discussion with rapt attention. In our Lord’s 
 time, these traders wore some distinctive badge of their business. The money- 
 changer, for example, had a coin hung in his ear ; the dyer carried a sample of his 
 stuff ; the public scribe a pen ; the tailor a needle, etc. A very striking representation 
 of Jewish buying and selling, as conducted to this very day, is given in Genesis 
 xxiii, 3, seq. 
 
XLI— Fruit Sellers. 
 
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XLlII. TH^EsHiNG-pLiOOH. 
 
 THE threshing-floors of the East are simply plots of ground in the open air, 
 a few rods in extent, smoothed off and beaten hard. The top or side of a 
 hill is preferred, for the purpose of having the wind. The threshing- 
 machine, or “rnowrej,” is a primitive affair, composed of thick pieces of plank 
 turned up in front, like our stone-sledge, and perforated underneath for teeth. 
 The teeth usually consist of pieces of sharp basaltic rock. It is to this kind of 
 machine Isaiah refers (xli, 15). The horses or oxen aid by trampling the threshing 
 process, and prepare the grain for winnowing. The straw is, naturally, cut very fine, 
 and this is the “ teben ” to which the Scriptures so often refer. The wicked, says 
 Job (xxi, 18), are as “teben” before the wind, and as chaff that the storm carrieth 
 away. In the days ot the Messiah the lion shall eat “teben” like the ox (Isaiah 
 xi, 7) ; and the word of God by his true prophets, according to Jeremiah (xxiii, 28), 
 was as different from the utterances of the false prophets as “ teben ” is from wheat. 
 
XLII— ' Threshing Floor. 
 
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XLiIII. Bedouins from (Imuran. 
 
 T I THE Bedouins are a branch of the Arab family, living in tents, and usually 
 : by occupation shepherds and herdsmen. Their domestic arrangements are, 
 
 as the picture suggests, decidedly informal, and to “fold their tents” is the 
 principal part of a removal. The dress is simple. A long shirt, generally blue, 
 reaches to the ankles, and is girded at the waist with a leathern strap. The 
 slack above the girdle is used as a pocket, and, as it can be easily enlarged from 
 below, is capable of holding many things. Its use as a grain-bag is referred to in our 
 Lord’s exhortation to generous dealing with each other : “ Give, and it shall be given 
 unto you ; good measure, pressed down, and shaken together, and running over, shall 
 men give unto your bosom.” (Luke vi, 38.) The man on his way to Jericho (Luke 
 x, 30) fell among “Bedouins,” whence, perhaps, our association of the name with 
 “ robbers.” They are to this day the terror of travelers, but the common imputation 
 of rascality is decidedly overdrawn. They are organized as tribes or clans, and a 
 passport from the “sheik,” or chief, is usually all that is needed to insure perfect 
 immunity, even from those rovers who have an eye to plunder. 
 

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XLilY. Tomb of Samuel, JVIoukt ]V[izpeh 
 
 FEW miles northwest of the city of Jerusalem rises the prominent 
 eminence crowned by the village and mosque of Neby Samwil, — according 
 to some, the famous gathering-place of the tribes of Israel on national 
 occasions, and the scene of the coronation of Saul. Here Israel defeated the 
 ' Philistine, and here was thrown up the commemorative “Ebenezer’’ stone, (i 
 Samuel vii, 6-12 ; x, 17-24.) Here, also, the prophet Samuel spent his long and 
 useful life, and here, according to a loose tradition, he was buried. From its summit 
 is obtained the most extensive view in Southern Palestine, embracing the Mediterranean, 
 Jerusalem, with Mount Olivet and the distant mountains of Moab. The mosque was 
 once a Christian church, built by the Crusaders on the spot whence pilgrims first 
 saw Jerusalem. 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
XLIV — Tomb of Samuel on Mt. Mizpah. 
 

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XLiV. A^ab School. 
 
 HK school-life of an Arab child is very short, and not over-sweet. The 
 teacher is usually the priest, whose sole idea of education is to perfect the 
 pupil in the fundamental precept, “Allah is Allah, and Mohammed is his 
 het.” The parallelism in Jewish ideas of education is found in the almost 
 exclusive use of the Scriptures for a text-book ; the Jew using the Law and the 
 Prophets, the Arab using the Koran. The development of the pupils is, therefore; 
 the difference in the books, than which there can be no better illustration of the 
 superiority of the Bible. In Mohammedan and Jewish schools, alike, the lessons are 
 written by the scholars on tablets, which are cleaned for every fresh lesson. All 
 recite their lessons together and aloud, the bodies swaying back and forth with the 
 motion peculiar to a race of camel-riders. Faults in recitation or behavior are usually 
 punished by stripes on the feet. The girls are seldom taught to read or write. In 
 addition to the Koran, some schools give them instruction in embroidery and 
 needle-work. 
 
XLV— An Arab School. 
 
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XLiVl. liYDDA. 
 
 YDDA, a few miles southeast of Joppa, is famous in secular history as the 
 reputed birth and burial-place of Saint George, the patron saint of England. 
 The Church of Saint George, said to have been built by Richard the Lion 
 Heart, still exists, and is one of the most picturesque ruins in Palestine. Part 
 ^ has been rebuilt, and is used as a Greek church, but two-thirds of the site does 
 service as the court of a mosque, the minaret of which shows prominently in the 
 picture. Lydda is the Lod of the Old Testament (i Chronicles viii, 12; Nehemiah 
 xi, 35), and retains its Hebrew name. The soil shares in the general fertility of the 
 district, but the groves are less carefully tended than at Joppa. The shabby condition 
 of the houses and streets indicates the shiftlessness of the population, and it presents 
 a sad contrast to the once beautiful and well-built town, suggested by the remains of 
 fine buildings seen all around. In the New Testament (Acts ix, 32), Lydda is the 
 scene of Peter’s miraculous cure of the paralytic Eneas, through which “many were 
 brought to the Lord.” 
 
XLYI— Lydda. 
 
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XLiVlI. Liepehs, Outside the Waee. 
 
 THE condition of these poor creatures is pitiable, and one does not easily 
 forget the shudder of horror experienced upon a first view of their 
 wretchedness. Leprosy means isolation everywhere. In many places its 
 victims are forced to herd without the walls. In Jerusalem, the leper quarter is 
 just within the walls, and there is now in operation for their amelioration a 
 hospital established by Moravian pity. In the Old Testament, leprosy forms the 
 subject of two whole chapters (Leviticus xiii and xiv), and is further made prominent 
 in the history of Moses, Miriam, Naaman, Gehazi, and Uzziah. In the New Testament 
 it serves as occasion for two of our Lord’s miracles of healing. (Luke v, 12; 
 xvii, 12.) From very early times it was selected as the special type of sin, because 
 of its loathsomeness, its affecting every part, and its incurability save upon divine 
 intervention. Again, as leprosy excluded one from the abodes of mortals, sin excludes 
 us from heaven, the abode of God. Of the availability and efficacy of divine power 
 for healing, Wesley sings: 
 
 “Enter Thyself and cast out sin; 
 
 Thy spotless purity bestow. 
 
 Touch me, and make the leper clean ; 
 Wash me, and I am white as snow.” 
 

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XLiVlII. Gheer Tempbe, JVIocft of Olives. 
 
 TTTHB interest of the Russian in the Holy Land amounts almost to a passion. 
 There is hardly a village in the Czar’s dominions in which there is not to 
 be found a bottle of water from the river Jordan ; and for years they have 
 been buying up, wherever a chance was offered, the most eligible sites near 
 Jerusalem and in other localities memorable in Bible history. Nor is this to be 
 attributed solely to the religious instinct. No doubt the land is dear to them as to 
 all, as that 
 
 “ Over whose acres walked those blessed feet, 
 Which eighteen hundred years ago were nailed, 
 For our advantage, on the bitter cross.” 
 
 But it is very plainly hinted that, when the proper time comes, the Church, which 
 in Russia is synonymous with the Government, will direct the enthusiasm of the 
 people for the conquest of Palestine and the domination of the Greek hierarchy. The 
 beautiful temple in our picture has been only recently completed. It stands a short 
 distance below the summit of the Mount of Olives, over what are supposed to be the 
 ruins of a mediaeval Armenian monastery, of which many interesting remains are 
 preserved. 
 

X L VI 1 1 — Greek Temple, — Mt. of Olives. 
 
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XMX. Ahrb Domestic ScejnIe. 
 
 THE picture shows us the general sort of provision made for a meal in the 
 East. Nothing could be more informal. A small polygonal table, usually 
 not more than two feet high, is placed in any convenient spot, and the family 
 sit around it on the ground. On this is placed a tray, upon which the food is 
 arranged. Bread lies on the mat beneath the tray, and a jar of water is at hand, 
 from which all drink as they need. The food is generally a stew of some kind, served 
 in a dish placed in the center of the table. Forks and knives are almost unknown, 
 and spoons are very occasional. The bread is dipped into the stew and conveyed to 
 the mouth in the fingers. If there should be a choice in the matter from which the 
 stew is compounded, it is a mark of special respect to have the host bring it out with 
 his fingers and place it in the mouth of his guest. After the meal, washing the 
 hands and mouth is indispensable. Sometimes there is a special functionary for this, 
 as in the case of Elisha, who “poured water on the hands of Elijah.” (2 Kings iii, 11.) 
 Breakfast and supper are the principal meals in the Orient. At noon a luncheon of 
 fruit and bread, as in the picture, is served. 
 
XLIX— Domestic Scene -Arab Family 
 
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Li . GapehEaum, According to Prophecy. 
 
 O completely has prophecy been fulfilled in respect to Capernaum, that even 
 its site is in dispute to-day. Two places, only about three miles apart, are 
 claimed for the site by geographers — Khan Minyeh, on the northern end of 
 plain of Gennesaret; and Tell Hum, a ruin near Lake Tiberias, where it is 
 entered by the river Jordan. In favor of the latter is the ruin of a synagogue 
 (given in the picture), alleged to be the very synagogue erected by the Roman 
 centurion mentioned in Luke vii, 5. In Capernaum some of our Lord’s greatest 
 miracles were wrought, and some of his most sublime teachings uttered. “ Exalted 
 unto heaven” in its privileges, it was doomed, for neglect of them, to be “brought 
 down to hell.” (Matthew xi, 23.) The ruins at Tell Hum are among the most 
 important in Palestine. 
 
L— Capernaum — According to Prophecy, 
 
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