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was not yet effaced from his mind; he having been, about a week before, forcibly seized in the night, and carried off to prison by order of the new governor. The pretext alleged was, that his street door had been left open in the night: for this he was compelled to pay a heavy fine of three purses; about 371 sterling. The officer, who apprehended him, burst with violence into his inner chamber-waked him-spurned all his protestations of his having European protection-he having an Austrian firman; and, forthwith, took him, his disciple Rabbi Isaac, and two others to the prison, from which, after twenty-four hours' confinement and the payment of the fine, they were set at liberty. He was proposing to go for rehef to the consul at Acre: from the Austrian consul at Tiberias he expected nothing, as that gentleman, himself a Jew, probably finds it as much as he can do to secure protection for his own declining old age. Rabbi Mendel preferred going, in person, to writing: for if it were known in Jerusalem that he had written, it would subject him to fresh insults or exactions. How truly is that threat accomplished-"Thy life shall hang in doubt before thee, and thou shalt fear day and night, and shalt have none assurance of thy life!" (Deut. xxviii. 66.) The money was, clearly, the sole motive for this proceeding-a new governor, in this devoted city, generally making his advances, by rapid steps, first to the Jews, next to the Greeks and Armenians, and finally to the Latins. Nor have these any appeal: their only relief is, by cunning and intrigue, to throw the burden as much as possible upon the shoulders of their neighbors; or to plead their inability to meet the demands of the governor, who always begins by bidding high. The parties from whom the demand is made being either put in prison or otherwise annoyed, part of their policy is to endure as long as nature can bear the unjust infliction; thus proving, by their willingness to suffer, their inability to pay.

The other party of the Jews, the Sephartim, being much more numerous, were soon obliged to pay a much larger sum. Four of their principal men were, during these days, thrown into prison; from which they were not released till the bargain was adjusted. Some, whom we inquired after, had secreted themselves in their neighbors' houses.

JEWISH PLACE OF WEEPING.

Rabbi Isaac conducted us to see an interesting spot, to which the Jews frequently resort on the afternoon of Friday. It is on the outer side of the wall of the mosque of Omar. Within the area which surrounds the mosque none may enter, under pain of death, unless he becomes a Mohammedan: but at a particular part of the outside of the surrounding buildings, the Jews have the permission, for which they pay money, to assemble every Friday, to pray. There were only eight while we were there; but at a later hour, probably, there would be more. On other occasions, they are numerous but the measures of the new governor have thrown them into consternation, so that they are not so forward to show themselves. I observed, as we passed through the Jew quarter -and upon many faces, in most parts of Jerusa

lem-a timid expression of countenance, called in Scripture a pining away: with a curiosity that desires to know every thing concerning a stranger, there is, at the same time, a slinking away from the curiosity of others. We stood awhile with the worshippers at this spot; which they regard as close to the place, where, in ancient times, the Shechinah was; and, though the glory of the Lord has departed, they still venerate the place where He once manifested His presence. To worship here must be the summit of their desires: it seems to be somewhat in the spirit of David's vow, "In thy fear will I worship toward thy holy temple."

We particularly observed the strength of this part of the wall. It is built of large and well hewn stones: one of the largest of these I measured, and found it to be eight and a half feet English by three and a half. Of these, there are nine tiers; out of which seven seemed to be of the abovementioned thickness of three feet and a half, the uppermost two being a little narrower. The wall runs up still further about twenty feet: but this upper part is built of smaller stones; giving, as the whole height, about fifty feet. It is not to be supposed that these larger stones are of the date of Solomon's temple: but it seems by no means unlikely, that they should have composed part of the second temple: and that, after having been thrown down, so that not one of them stood upon another, they have been subsequently collected as fit for building. They are in fact far more superb than what any other part of the city can boast; excepting those portions of the wall which face toward the east, and which are built of similar large stones. It was concerning some of these, probably, that the disciples remarked, "Master, see what manner of stones, and what buildings are here!" They are, independently of the contrast with the meaner buildings of the city, such as in any spot would excite admiration, at the skill and labor which must have been bestowed on them.

OPPRESSIONS SUFFERED BY THE GREEKS.

Having mentioned the oppressions suffered by the Jews, I will add an instance of a similar kind inflicted on the Greeks; premising that it is only a specimen of what they are continually liable to suffer, and actually do suffer.

A few days after our arrival, a Greek, who occupied the next room to ours in the convent, suddenly disappeared: so also did another young man belonging to the convent; and likewise a Greek, who passes for a physician in the city. In a few days, we learnt that they were in prison: from whence, after remaining there eight days, they were released on the payment of money; and we heard the story from themselves when at liberty. The charge, on which they were committed, was, their having aided in ransoming a Greek girl of Crete from a Turk in whose possession she was: on the arrival of the new governor this was laid hold of as a pretext for imprisonment and further exaction. The one who lived next to us was persecuted even after his liberation, by the officers, three of whom beset his door for the payment of 60 piastres (about 17. 10s. sterling) alleged to be due to them-the first for putting on his irons, the

second for taking them off, and the third for bringing him his food in the prison. These claims he endeavored to elude, by retiring, in the day-time, to another house. He was preparing, also, to escape, as soon as possible into Egypt.

statement, to suppose that the Jews should amount to more than five thousand: but it is no part of their system, or of the system of the other religious bodies, to show their numbers. Admitting this, however, to be near the truth, if then, somewhat more than five thousand should be given to

TRACT, BY THE AUTHOR ON THE HOLY SPIRIT. the Mussulmans, and somewhat less than five

thousand to the Christians, it would give fifteen This evening Pappas Ysa sat with me some thousand for the population of Jerusalem; which time while I described to him the plan of a tract is the very greatest amount of population that I which I am writing on the subject of the Holy should be inclined to give to this city, from observSpirit. I read parts of it to him, and requested ing its area from the Mount of Olives. It has his opinion. He seemed surprised, I thought, that indeed, been rated at twenty thousand, and even I should be writing such a tract. Probably few higher. I should think that fifteen thousand was persons in the Levant apprehend, as yet, how well too high; and should not be very unwilling to rate their condition is understood in England, or how it at twelve thousand. In this calculation, of much we feel interested in their opinions and course the pilgrims are omitted-who are crowdcustoms; especially how much we take to hearted into the convents, and fill up many spaces which the corruptions which the great enemy has suc- are vacant nine months in the year, augmenting ceeded in introducing into their churches. On the population by some few thousands.

CÆSARIUS, A GREEK ECCLESIASTIC.

the other hand, possibly, some of my friends also at home might be surprised, did they know that a large part of my time is spent in Jerusalem in the writing of this tract. They would say, "leave Sunday, Dec. 7, 1823.—In the afternoon, we sedentary composition for your return to Malta: had a long and interesting conversation with a abroad, be in constant motion." Every one must, Greek ecclesiastic, named Cæsarius. He is very in these things, be, in a considerable degree, a intelligent, and very desirous of general knowrule to himself. I have already made the attempt, ledge. The conversation was entirely on religion; but without success, in Malta. One of the objects and gradually came to subjects concerning which which I proposed, therefore, to execute during my the Romish and the Oriental churches are accuspresent tour, was to write this tract, while sur- tomed to speak very positively the washing away rounded by the scenes to which it has reference of original sin in baptism; and the identity of I have, in the course of its preparation, availed baptism and regeneration. Scripture was the myself of the friendly suggestions and criticisms of standard to which we constantly appealed. Of all my missionary brethren on the spot: and they each proposition we carefully inquired, "Where are not a few. I have also communicated va- does God, in his word, declare this?" The effect rious ideas on the subject to natives, and have produced on the mind of our visiter was, appawatched the course of their remarks: it is inte- rently, an abatement of the self-confident, and an resting to observe what ideas chiefly affect their increase of the inquiring, spirit. The passage at imagination: one topic most caught the attention which he principally seemed to be at check was of my present auditor-" Kings will rule in righte- 1 Pet. iii. 21. After watching and assisting the ousness and subjects obey with cheerfulness." turn of the discussion for about an hour, I left "Ah!" he said, "if there were a good govern-him with Mr. Fisk, who was holding him close to ment to protect Christianity, something might be hoped!" He also expressed his apprehensions that the great efforts now making for the dissemination of religious knowledge might last for only a time; and, after having done some good, languish-leaving the world to relapse into its old course. He was perfectly open and ingenuous in his expressions and manner. He deeply impressed me with the conviction, that there must CONVERSATION WITH THE BISHOP OF NAZARETH. be something higher than human wisdom and resolution to sustain here the hopes and measures of Christian men.

POPULATION OF JERUSALEM.

Rabbi Mendel is a principal rabbi among the sect of the Ashkenasim, or Polish Jews; who, at present, are but very few in number in Jerusalem. The Sephartim, or Spanish Jews, have long been established here; and are said to have six or seven hundred houses. It is difficult, from this

The number of missionaries, who have visited this land within the compass of less than one year, has been eight. Of these, I have had the benefit of free and full conversation with all, except one.

Scripture-the only method likely to succeed; for should we wander on the ground of the authority of the Fathers, it would probably be only to prove these fallible writers guilty of mutual contradictions, and sometimes of inconsistency even with

themselves.

Monday, Dec. 8.-I went, in the course of the afternoon, to see the bishop of Nazareth, Daniel, on the subject of the manuscripts at the convent of the Holy Cross. The books which I selected for more particular examination are brought into the city, and will be delivered on my sending for them.

The bishop was inquisitive to know of what rite my servant was. I gladly availed myself of the opportunity of explaining to him in what light I regarded these differences. The youth, I told him, is by profession, of the Latin church; but I did not, on taking him into my service, inquire into that matter; but merely desired him, in the morning and evening, to come to us, when we read the Bible and pray together: to which he never made

the least objection; but, on the contrary, seems to be pleased with it.

The bishop was very attentive, and spoke little, so that, as I feared to appear to trespass on his feelings, the conversation was often suspended. Indeed I thought I perceived a great degree of dejection on his countenance.

Presently, it being three o'clock, our attention was roused by the voice of the mowedden from one of the minarets, calling the Mohammedans to their usual prayers of that hour. The bishop mournfully turned to me, and exclaimed, Ews TOTE; "How long?" His few and simple words quite sunk into my heart. I said it was truly painful to hear that voice in the holy city; and that I viewed with sincere sympathy the present distresses which they suffer. "Our sins!" he slowly replied, "The measure of our punishment is not yet filled up!" I could only assent by the motion of my head.

I then acquainted him that I was writing a tract, in which I wished to address his nation in as consolatory a manner as I could; but added, "it will not all of it be consolatory." He plainly took my meaning, as one who saw that it was impossible to speak, agreeably to truth, of a suffering nation, without also saying something concerning their sins. Yet I never felt more, than I did at this interview, a desire to address them with tenderness; and that verse (Isaiah 1. 4,) was brought with fresh feeling into my memory, "The Lord God hath given me the tongue of the learned, that I might speak a word in season to him that is weary." How difficult to do this! It is easy to chide, with justice; but it is a high attainment, learned only in the school of suffering, to reprove with a merciful spirit. Neither may we rebuke an elder; and the tract must speak to many bishops and dignitaries, whom I am bound rather to entreat as fathers.

To his expression, which he would ever and anon sigh forth-"How long! Lord, how long!" I, at length, made some reply, drawn from the interpretation of prophecy. He listened with great interest; for on no topic is it more easy to gain an eager ear in the east, than on the mysterious and unknown future. I limited myself, however, to general allusions to the period of 1260 years, now apparently drawing to its close; and endeavored to exhibit, also, some of those signs of the times, which indicate the approach of an important crisis-particularly mentioning the Bible Society, and the system of general education. As I described the convulsions which shake the continent of Europe from the west to the east, he mentioned the affairs of Spain as being settled; and seemed, therefore, to infer, that no good had resulted from that movement. After noticing that the revolutions in the west had been conducted very much by men who disbelieve the Christian religion, I asked whether it might not be part of a merciful dispensation, not to suffer such men to attain all that they grasp at, lest they should overthrow Christianity. He entered into this view; and seemed fully sensible, that change, without Christian principle, was always to be mistrusted. I seized the moment to press again the unspeakable advantage of the labors of the Bible Society -filling the world with divine light at the mo

ment when the nations appear restless for innovation. On this topic, it is peculiarly grateful to find the Greek church favorable.

I retired from this interview with spirits unusually depressed. I had felt, throughout the whole conversation, that my heart was drawn in contrary directions on the one hand, by emotions of pity for these suffering Orientals; and, on the other, by a view, every day augmenting, of their sinful blindness and unchristian superstitions. While humanity pleads for them; Christian faithfulness cannot acquit them as innocent.

REFLECTIONS ON THE STATE OF THE CHRISTIANS.

On reaching home, I unburdened my heart; and could not help exclaiming, "I have not spent one happy day in Jerusalem!" My missionary brother readily sympathized with me.

How can it be otherwise than a matter of constant sorrow, to contemplate the state of things here?

The convents are either suffering, or expecting to suffer, continual extortions. Were some maddening intelligence of successful operations of the Greeks to arrive here, it is not unlikely that the Turks might be exasperated to such a degree, as to rise and massacre numbers of Christians.

The Christians themselves, instead of being in any sense united, seem to watch for one another's halting: and the centre, round which their petty politics revolve, is the possession of some holy place. Under color of reverence for the great mysteries of redemption, they have here established a metropolis, as it were, of lucrative will-worship, and of most plausible tyranny over the minds of devotees. It is in this that the spiritual Christian discerns the secret cause of the divine judg. ments upon them.

The doctrine of the merit of pilgrimages has, for nearly fifteen hundred years, been the standing order of the Christians of Jerusalem. Yet of the deep-rooted error of this system, who are so insensible as the ecclesiastics themselves? Probably in reading the Lamentations-still, in many points, most pathetically applicable to Jerusalem: they would appropriate this verse as depicting their state-"The ways of Zion do mourn, because none come to the solemn feasts." This, in a literal sense, is exactly the case at present. During the last years, since the Greek revolution, the Greeks have had no pilgrims; they dare not, cannot come; of those who came in 1821, when the late Mr. Parsons was at Jerusalem, many, on their return homeward, perished in consequence of the general massacres; and there were probably very few, who were able to find a safe asylum from the Turks. To the Latin convent, also, not many individuals now make pilgrimages; and pecuniary remittances seldom come from Europe, in consequence of the troubles in Spain and Naples. The Armenians alone, at present, prosper.

These are the afflictions of the convents; and they see not, that, by these judgments, God is marking his displeasure against the whole system of monasticism and the whole traffic of pilgrimages. From none should we have so reluctant an acknowledgment of this, as from the ecclesiastics, who manage the springs of these systems; they

would probably confess any thing or every thing about them to be sinful, rather than monasticism and pilgrimages; and, to give up the sanctity of Jerusalem, would be to them like renouncing the faith of the gospel.

severe and compulsory chastisements of a divine hand.

An expression, which, a few days ago, I met with in a work of the learned Assemann, not a little excited my feelings on this subject. His words to which I allude are" But when the monastic system had been propagated throughout all the east." He is, in that paragraph, extolling the benefit of monasticism: but no complacency passed over my mind while I perused his remarks: indignation rather, to think that so unnatural a system has been so extensively and for so many ages propagated in the world,'

While these fundamental and long standing corruptions of the Romish and Oriental churches remain in force, they will never discern what is the voice of God against them; their very sufferings (it is melancholy to think) will harden, rather than soften them; for they will not attain to an enlightened, unfeigned, and unreserved humiliation. No verse in the Lamentations has affected me so much as this "Thy prophets have seen Such was the train of my feelings, as I took vain and foolish things for thee: and they have my evening walk upon the terrace of the convent, not discovered their iniquity to turn away thy with my face often turned toward the Mount of captivity; but have seen for thee FALSE BURDENS Olives. Many conflicting emotions passed through and CAUSES OF BANISHMENT." When and how will my breast, excited by what I perpetually see and the prophets, themselves, be brought to acknow- hear in these countries and in this city. And Oh! ledge their iniquity, and their fraud? Or how will if in the midst of these people we could find some they be induced to abdicate that illegitimate pow-who might, spiritually, be said to mourn in Zion, er, which they possess over ignorant minds?

The more the circumstances of Jerusalem are reflected upon, the more they wound the heart. They may be well represented thus: The Latins live by remittances from Spain and other Roman Catholic powers-the Greeks and Armenians, by the contributions of the pilgrims-the Jews, by collections made in all the world, and by alms brought by devotees of their religion-the Turk, in the midst of them, by exacting money from all. There is a little common traffic in the city and neighborhood, but very little stir or activity. Foreign purses are the resource to which they principally look; when these fail, they pine and mur.

mur.

If any should doubt on what their hearts are principally set, he might ask within himself "On what account would these people chiefly desire the restoration of the Levant to peace and order? or for what reason would they wish to see the Christians gain the upper hand? Would it be, that they might extend the faithful preaching of the pure gospel? Or would it not be, that the numerous pilgrims might flock, with augmented enthusiasm, to repair the pecuniary desolations inflicted by the present war?"

with what delight should we rather speak of that garment of praise, which should be given them in place of the spirit of heaviness! But when, so far as we see, there is none that stirreth up himself to lay hold on God, what rescue is left? The heart is ready to sink under the awful apprehension, that, where truth has so long failed of obtaining admission, judgment must enter; and, where men will not tear up their rooted errors of more than a thousand years' standing, probably the desolations of war may be sent, as the only effectual instrument to abolish inveterate and beloved evils.

JEWS IN ABYSSINIA.

Monday, Dec. 10, 1823.-In the course of the evening, Rabbi Isaac called; with another young Jew, who has travelled as far as London. They assume this title "Rabbi," at so very early an age, that it surprises a person who has been accustomed to connect it with the idea of venerable years and learning. They marry also extremely young.

The Abyssinian priest coming in, we obtained a little information concerning the condition of the It is, in fact, a most remarkable feature in the Jews in his country. He stated that there are present distresses, that the current of extortion many in Gondar-a few in Samen; and he had sets in with especial violence on the convents, heard, but could not declare it from having been and, consequently, on the whole monastic system. there, that, at Kuarka, the Jews are very numerThe monasteries, supposed to be the depositories ous-that the inhabitants are nearly all Jews. I of treasure, attract the cupidity of the Turks. had hitherto understood, that, in Abyssinia, Jews And, should the present system of exaction be were only to be found in Gondar, where they are long protracted, it must inevitably prove the ex-known by the name of Falasha. He gave some tinction of the resources of the convents; and consequently, in the end, the ruin of the monastic system. Rapacious tyranny merits our indignation, and individual sufferings claim our pity; but, in such an event-the extinction, I mean, of the monastic system-reason, decorum, nature, Chris-treatment of females. tianity, would all exult. Nor does it appear to We gave Rabbi Isaac a Hebrew and an Arabic human calculation in any way probable, that such a system will be relinquished, except from the

"The city is without trade, and consequently exceedingly poor. Its principal revenue consists in the profit gained from the pilgrims."-Lettres Edihantes et Curieuses. Vol. I. v. 420.

account of the rigor with which they attend to certain ceremonial purifications, in a manner more severe than is practised even by the Jews of Jerusalem; this rigor was highly applauded by the Jews present; it had particular relation to the

New Testament. On my wishing to point out to him Stephen's sermon in Acts vii. and particularly the application of it at verse 51, he was so fearful of my taking the books from him, that he would not let me have them to show him the place. I therefore looked for another copy and referred him to the page.

Thursday, Dec. 11, 1823.-We called on Ysa vengeance. It may, spiritually, be called an aboPetros, and found him surrounded with papers,mination of desolation standing in the holy place, translations, &c. He evinces a general love of where it ought not. knowledge, and a desire to communicate know- In the afternoon of this day, we waited on the ledge. Besides several maps drawn by his own two Epitropi of the Greek convent, in order to hand, and with the names of places in Arabic, he speak with them on the subject of the Apocryphal has made some small globes celestial and terres-books of Scripture. We had a very explicit contrial, the workmanship being entirely his own.

MOSQUE OF OMAR.

versation on this topic, in which Daniel chiefly engaged his colleague, Agios Petras, being very feeble from the effects of his late fever, and not manifesting any particular turn for theological discussion. They will send to us, from their library, the acts of the seven general councils, which may assist us in our present inquiries.

CHURCH OF THE HOLY SEPULCHRE.

We afterward waited on the governor. The approach to his residence, the residence itself, and the aspect of his court, are all so destitute of what would be expected from his station, that I forbear to describe them. He asked some questions, which were far from courteous: being answered with reserve and distance on our part, he suddenly became very complaisant, repeated the compli- to see the church of the Holy Sepulchre. ment of sherbet, pressed us not to hurry away, and spoke of the hospitality due to strangers. The only favor which we had to ask of him, was permission to go on the roof of his house, which overlooks the mosque of Omar, the Sakkara el Aksa, and the surrounding spacious area of which his house forms one side. As we were the first since his new government who have asked this, he had to inquire of his attendants whether it was Adet (custom.) Being answered in the affirmative, he gave us leave, and we went up.

Friday, Dec. 12, 1823.-We went, this morning,

The sight which meets the eye immediately upon entering, as most incongruous to the idea of a Christian place of worship, is a party of Turks sitting on the left hand, taking their ease on the divan, smoking, and watching every pilgrim who passes, that they may not loose their fee.

The first sacred object to which the attention is attracted, is the stone of unction, as it is called; being a splendid slab, laid over the spot where the body of our Lord was washed and anointed and shrouded, previous to its interment: here, devotees were prostrating themselves, and kissing the

stairs, we entered the chapel of the crucifixion: the spot where the cross stood is shown under the altar: and, in a chapel underneath, is shown, very dimly, the figure of the rock; concerning which, Maundrell and other travellers have related the tradition of Adam's scull having been found there, when the rock was miraculously rent.

On the east side of the church is the chapel of the Greeks; who, having borne the principal share of the expense (if not the whole) of repairing the church after a fire which, in 1808, broke out and consumed a considerable part of it, have repaid themselves by keeping possession of by far the largest and handsomest portion of the building. Their chapel and high altar are decked with very showy pictures of saints, after the oriental fashion; that is, almost without any regard to perspective.

Here we had a view of this very interesting spot; within which had we set our foot, the penal-stone. ty must have been either death or the embracing On the right hand, having ascended a flight of of the Mohammedan faith. Can any thing_be more absurd, unjust, or harshly oppressive? Let insult offered to any, even the most absurd religion, suffer condign punishment: but is it possible that the followers of Mohammed can be gratified by such an extorted conversion to their faith; or thirst for the blood of a man, who shall, in a moment of temerity, have touched the mere earthly precincts of one of their sanctuaries? We availed ourselves of the moment, attentively to survey the solemn scene before us-where, once, that wonder and praise of the whole earth, Solomon's temple stood. The ample area is, in some parts, covered with turf: in others, the bare rock shows itself; and a few scattered trees scarcely suffice to give it the title of picturesque. The dome of the mosque is a truly noble specimen of taste; but, pressing too low upon the subjacent part of the structure, it overwhelms the symmetry of the whole: it is, in fact, best viewed at a distance, when it is seen apart from the lower building with which it is connected, and standing pre-eminent for beauty among the buildings of the city-a pre-eminence, however, diminished by its mournful defect in mo- At the northern extremity of this passage is the ral beauty. Here, they of the captivity in Ezra's portion assigned to the Latins. Their chapel is days, priests and Levites, and chief of the fathers, very far from splendid: it seems, indeed, dim and who were ancient men that had seen the first house, gloomy. One or two devotees I observed passing wept with a loud voice on beholding the inferiority a cane through a grate, and touching with it some of the second. Here, the Hebrew and the Christian may now, also, mingle their tears over the violation of the true faith. Here, are neither the holy precepts of the law nor the inviting promises of the gospel, to dignify or to endear the place. This splendid edifice, surmounted with the cresent, serves only to exhibit to all the world this desecrated spot, as a central monument of divine

Passing behind the screen which separates their high altar from the wall of the church, there is a wide semicircular passage; from which there is, on the right hand, a descent, by many steps, to St. Helena's chapel, and the chapel of the spot where she is related to have found the cross.

stone or other object out of their reach; then withdrawing the cane, and kissing the extremity which had touched the holy relic within: thus, virtue is transfused from the relic to the cane, and from the cane to the lips of the devotee!

Returning to the body of the church, we approached the holy sepulchre, which is placed a little north of the centre. It is covered by a small

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