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CHAP. X. A Description of the Sea coast out of Pliny and Strabo.

IDumea and Palestine begin from the rising up of the Sirbon lake. The Towns of Rhinocorura, and within Raphea. Gaza, and within Anthedon. Mount Angaris. The Country along the Coast, Samaria. The free Town Askelon, Azotus. The two Jamnes, the one a village (otherwise Jamne within) Joppe of the Phoenicians. Thence Apollonia. The Tower of Strato, the same is Cesarea. The bounds of Palestine are CLXXXIX miles from the Confines of Arabia. Then begins Phenice.

And Chap. XIX. We must go back to the Coast, and Phenice. There was the Town Crocodilon: it is now a river. Ruins of some Cities. Dorum. Sy • aminum. The Promontory Carmel: and in the mountain a Town of the same name, heretosore called Ecbatana. Near that Getta, Lebba, the River Pagida or Belus, mingling glassie sand with its small shore: it flows from the lake Cendevia at the root of Carmel. Next that is Ptolemais, a Colony of Claudius Caesar, which heretofore was called Ace. The Town Ecdippa. The White Promontory. Tyrus, heretofore an Island, &c. It is in compass nineteen miles, Pale-Tyre lying within being included. The Town itself contains two and twenty furlongs. Then the Towns, Enhydra, Sarepta, and Ornithon; and Sidon, the Artist of glass, and the mother of Thebes in Beotia.

Strabo goes backward. 〈 in non-Latin alphabet 〉 . Tyrus is not distant from Sidon above two hundred furlongs: five and twenty miles.

The Masters of the Jews have observed this neighbourhood in that Canon, whereby provision is made, that nobody betake himself to sail in the Mediterranean Sea within three days before the Sabbath. But if any (say they) will sail from Tyre to Sidon, he may even on the Eve of the Sabbath: because it is well known, that that space may be sailed while it is yet day.

〈 in non-Latin alphabet 〉 . Between Tyre and Sidon there is the little City Orinthon, (The City of Birds.) At Tyre a river goes out.

Thirty furlongs beyond Tyre is Pale-Tyrus: Three miles ¾ when therefore Pliny saith, the compass of Tyre is nineteen miles, Pale-Tyre that lies within being included, he shows manifestly, that it is not to be understood of the compass of the City itself, since he saith, the Town itself held two and twenty furlongs; nor can it well be taken of the whole circumference of the Tyrian jurisdiction, but rather of the extent of the bounds of it that way, which he went.

〈 in non-Latin alphabet 〉 , &c. Moreover from Tyre (Southward) is Ptolemais, formerly called Ace. And between Ace and Tyre is a shore heaped with sands fit to make glass.

〈 in non-Latin alphabet 〉 , &c. Beyond Ace is the Tower of Strato. The mountain Carmel lies between: and the names of some small Cities, and nothing more. The Cities of Sycamines, of Herdsmen, of Crocodiles, and others. And going thence is a certain great Wood.

〈 in non-Latin alphabet 〉 , &c. After that Joppa, next which the shore of Egypt, which before had stretched out towards sun rising, does remarkably bend towards the North. There some talk that Andromeda was exposed to the Whale. A place sufficiently high, so high indeed, that from thence they report Jerusalem may be seen, the Metropolis of the Jews. The Jews also that go down to the Sea use this port. But these ports are receptacles for Robbers. And so was the Wood and Carmel.

〈 in non-Latin alphabet 〉 , &c. And this place was so well peopled, that out of Jamnia a near Village, and the dwellings neighbouring about might be armed forty thousand men.

〈 in non-Latin alphabet 〉 , &c. Thence to mount Casius towards Pelusium the distance is a thousand furlongs, and a little more. And three hundred more to Pelusium.

Here we must stop, and see how these two Authors do agree. For according to Straboes account, MCCC furlongs, and a little more, run out from Pelusium to Joppa: that is CLXIII miles, or thereabouts: but according to Pliny's, at first sight more by far. For Arabia (saith he) is bounded LXV miles from Pelusium: and the end of Palestine is CLXXXIX miles from the confines of Arabia. And then begins Phenice. The sum is CCLIV miles. He had named Joppa before, Joppa of the Phoenicians. But now supposing he makes Joppa the border of Palestine, and the beginning of Phenice, there are from Pelusium to Joppa, himself reckoning, almost an hundred miles more than in Strabo. Nor is there anything to answer from the difference of the measure of Straboes furlongs, and Pliny's miles. For they go by the same measure, themselves being witnesses: for to Strabo, 〈 in non-Latin alphabet 〉 , Eight furlongs make a mile: and to Pliny, A furlong makes an hundred twenty five of our paces: which comes to the same thing.

We must therefore say, that by the end of Palestine in Pliny, is properly signified the end of it, touching upon Phenicia properly so called; that is upon the borders of Tyre and Sidon. For when he calls Joppa, Joppa of the Phoenicians, he does not conclude Joppa within Phenicia, but because the Sea, washing upon that shore of Palestine, was divided in common speech into the Phoenician, and the Egyptian Sea (so Strabo before, Afterwards Joppe, after that the shore of Egypt, &c.) and because the Phoenicians were famous for navigation, he ascribed their name to Joppa, a very eminent haven of that shore. But he stretched the borders of Palestine a great way further: namely, so far till they meet with the borders of Tyre and Sidon. So far therefore doth Pliny's measure extend itself, to wit, that from Idumea, and the rising of the Sirbon Lake to the borders of Tyre and Sidon there be CLXXXIX miles. The place that divided these meeting bounds to the Jews was Acon, or Ptolemais; which we shall note when we come thither. But whether it was so to Pliny, remains obscure. But it is a more probable opinion, that he computed according to the vulgar, and most known distinction.

Gulielmus Tyrius, measuring the borders of the Tyre of his time Southward, extends them to four or five miles: For it is extended Southward towards Ptolemais, as far as to that place, which at this day is called the District of Scandarion, which is four or five miles. If therefore it should be granted, that Pliny's measure extended so far, we might compute the length of the land from the Sirbon, where also is the River of Egypt, to Sidon, by this account.

• I. From the Sirbon to the borders of Phenice CLXXXIX miles. Pliny.
• II. From the first borders of Phenice to Tyre V miles. Gul. Tyrius.
• III. From Tyre to Sidon XXV miles. Strabo.

Sum total is CCXIX.

CHAP. XI. The mountainous Country of Judea. : 〈 in non-Latin alphabet 〉

WHat is the mountainous Country of Judea? 〈 in non-Latin alphabet 〉 : It is the Kings mountain.

However Judea here and there doth swell out much with mountains, yet its chief swelling appears in that broad back of mountains, that runs from the utmost Southern coast as far as Hebron, and almost as Jerusalem itself. Which the Holy Scripture calls 〈 in non-Latin alphabet 〉 , The Hill-country of Judah, Jos. XXI. 11. Luk. I. 39.

Unless I am very much mistaken, the Maps of Adricomius, Tirinus, and others ought to be corrected, which have feigned to themselves a very long back of mountains beginning almost at the Red Sea, and reaching almost to the land of Canaan, and that with this Inscription, The Amorrhean Mountain. Those Authors are mistaken by an ill interpretation of the Phrase 〈 in non-Latin alphabet 〉 , rendering it, in the way by (or near) the mountain of the Amorrhites, when it should be rendered in the way to the mountain of the Amorrhites. Let the Reader consult, Deut. I. 19, 20. We departed from Horeb, and went through all that great and terrible desert, which ye saw, 〈 in non-Latin alphabet 〉 in the way leading to the mountain of the Amorrhite, as our Lord commanded us, and came to Cadesh Barnea. Then I said unto you, You are now come to the mountain of the Amorrhite, &c.

The mountain of the Amorrhites took its beginning from Cadesh Barnea, the Southern border of the land of Israel, and by a hardened gibbosity thrust forward itself into Judea beyond Hebron, the name only changed into the Hill-country of Judea. Whence is that of Samson to be understood, that he carried not the gates of Gaza near to Hebron, or to the mountain, whence Hebron might be seen, but to the top of this mountainous Country, which runs out to Hebron: and so are the words to be rendered, Judge. XVI. 3. He carried them to the top of a mountainous place, which is before Hebron.

This mountainous Country is called 〈 in non-Latin alphabet 〉 , The mountainous desert, Psal. LXXV. 6. Because it is not from the East, nor from the West, nor from the desert of the mountains. Where the Targum thus, Nor from the South, the mountainous place.

It remains doubtful, why it is called by the Talmudists 〈 in non-Latin alphabet 〉 , The Kings mountain. Whether because it was King among all the other mountains of Judea? Or because the royal dignity of David's house sprange hence, to wit, from Hebron? There is much mention of it in the Jewish writers.

The Chaldee Paraphrast upon Judge. IV. 5. Deborah had 〈 in non-Latin alphabet 〉 white dust in the Kings mountain. That is, as it seems, Potters clay: For the Gemarists speaking somewhere concerning Potters, say 〈 in non-Latin alphabet 〉 &c. that they work in black dust, or in white dust.

In the days of R. Hoshaia, some went about to get a freedom from some tithes for the mount of the King.

Rabbi Simeon had vine-dressers 〈 in non-Latin alphabet 〉 in the mount of the King. He was minded to let out his Vineyard to Heathens.

R. Chaijah, R. Issai, and R. Immai went up to the Kings mountain. They saw a certain Heathen, who was suspicious concerning their wine.

A myriad of Cities stood in the mountain Royal, of which R. Eliezer ben Harsum possessed a thousand. This mountainous Country is not therefore called 〈 in non-Latin alphabet 〉 The mountainous Desert, because it was void of Cities and Towns, but because it was a more barren and rough Country.

〈 in non-Latin alphabet 〉 &c. The Royal mountain was laid waste by reason of a Cock and a Hen. It was the custom, when they brought forth the Bridegroom and the Bride, to lead before them a Cock and a Hen: as if they should say, Encrease and multiply, as they. On a certain day a Regiment of Romans passed by, and wrested the Cock and the Hen from them: these therefore rose up against them, and beat them. Away therefore they go to Caesar, and told him, The Jews rebel against thee, &c. R. Asai saith, Three hundred thousand drew sword, and went up to the Royal mountain, and there slew for three days and three nights, &c.

Rabh Asai saith, Janneus the King had sixty myriads of Cities in the Royal mountain: and in each the number was equal to them that went out of Egypt, excepting three Cities, in which that number was doubted. And these were, I 〈 in non-Latin alphabet 〉 , Caphar Bish (that is, the ill Town) therefore called so 〈 in non-Latin alphabet 〉 &c. because it afforded not an house of hospitaltity. II. 〈 in non-Latin alphabet 〉 , A Town, that had its name from a certain herb, because by that herb they were nourished. III. 〈 in non-Latin alphabet 〉 , The Town of males, so called, saith R. Jocanan, because their wives first brought forth males, and then females, and so left off.

This story is recited by the Hierusalems Talmudist, who say 〈 in non-Latin alphabet 〉 is so called, because unless the women departed thence somewhere else, they could not bring forth male children.

But saith Ulla, I saw that place, and it is not able to contain even sixty myriads of nests. Therefore said a certain Sectary of R. Chaninah, Ye lie, Ye lie. To whom he replied, that land is called 〈 in non-Latin alphabet 〉 : but now 〈 in non-Latin alphabet 〉 a kid hath a skin that does not contain his flesh: so the land of Israel, while it is inhabited, is spacious, but when un • nhabited, more contracted.

CHAP. XII. The South Country. 〈 in non-Latin alphabet 〉 . Judea called 〈 in non-Latin alphabet 〉 the South, in respect of Galilee.

RAbban Gamaliel, and the Elders sitting together at the Ascent into the Gallery, in the mount of the Temple, had Jochanan, the Priest, and the Amanuensis, sitting with them. They said to him, Go to, Write. To our brethren, the Inhabitants of upper Galilee, and of nether Galilee, Health. We certify you that the time is come of separating the Tiths. 〈 in non-Latin alphabet 〉 , And to our Brethren, that inhabit the upper South Country, and that inhabit the nether South Country, Health. We certify you, &c.

The upper South Country consisted of that part of the Country which was Hilly, the nether of a plain, and valley sinking on both sides. Which Country although it were barren above all other parts of the Land, yet had its Inhabitants, and those many, as well as other Countries of the Land.

He that turns over the Talmudical books will meet very frequently with the name of the South taken for whole Judea in opposition to Galilee. Those of Zippor enjoined a fast to obtain rain, but the rain came not down. Therefore said they of Zippor, R. Joshua Ben Levi obtained rain for the Southern people: but R. Chaninah hinders it from coming upon the people of Zippor. They were called therefore together to a second fast. [R. Chaninah] sent to fetch R. Joshua ben Levi. And both went out to the Fast, and yet rain fell not. He stood forth therefore, and said before them, Neither doth Joshua ben Levi obtain rain for the Southern people, nor does R. Chaninah restrain it from the people of Zippor: but the Southern people have a soft heart, to hear the words of the Law and be humbled: but the people of Zippor have an hard heart. But now▪ R. Joshua ben Levi, who was called 〈 in non-Latin alphabet 〉 the Southern, was of Lydda: and those Southern people, for whom he obtained rain, were of Lydda, and such as dwelt in that Country.

A devont Disciple 〈 in non-Latin alphabet 〉 , learned the intercalation of the year before his Master, three years and an half: He came, and intercalated for Galilee: but he could not intercalate for the South, that is, for Judea.

Hence you may understand in what sense some Rabbin's are called 〈 in non-Latin alphabet 〉 Southern: as 〈 in non-Latin alphabet 〉 , R. Jacob of the South, who is called also R. Jacob 〈 in non-Latin alphabet 〉 : Also 〈 in non-Latin alphabet 〉 , R. Samlai of the South, whom you have disputing with certain whom the Gemarists call 〈 in non-Latin alphabet 〉 that is, Heretics: whom I think rather to have been Christians. And it seems to be the disputation of a Christian purposed to assert a Trinity of Persons in the Diety, but nevertheless a Unity of the Deity. After you have heard the matter, perhaps you will be of my judgment. View the place.

CHAP. XIII. Gaza.

AFTER very many histories of this place in the Holy Bible, which there is no need to repeat here, in this City did Alexander the Great at length besiege Babamesis the Persian by the space of two months. 〈 in non-Latin alphabet 〉 . And that City, which before time was most famous, was laid wast by him, and rendered desert. Not that he had destroyed the building of the City, or consumed it with fire (for presently after his death, Antigonus and Ptolemy its Captains sighting, it had walls, gates and fortifications) but that he devested it of its ancient glory, so that it was at last melted into a new City of that name built nearer the Sea, where formerly had been 〈 in non-Latin alphabet 〉 , the Haven of the Gazaeans. That is called by Dioclorus 〈 in non-Latin alphabet 〉 , old Gaza, and 〈 in non-Latin alphabet 〉 , Gaza desert, by Strabo, and the New Testament, Act. VIII. 26. At last it was called New Maijuma, and after that Constantia. Concerning which see Eusebius of the life of Constantine, Book IV. Chap. XXVIII. and Sozomen his Ecclesiastical History, Book V. Chap. III.

〈 in non-Latin alphabet 〉 is mentioned by the Talmudists, which, the Glosser interpreting, was a certain street without the City Gaza; where was a shambles, and where there also was an Idol Temple.

There is mentioned also the Mart of Gaza, one of the three more famed Marts, to wit, that of Gaza, and of Aco, and of Botna, 〈 in non-Latin alphabet 〉 .

There was a place also without the City, which was called 〈 in non-Latin alphabet 〉 The Wast (or desert ) of the Lepers Cloister.

CHAP. XIV. Askelon. Gerar. The story of the eighty witches.

A Scalon in the Samaritan Interpreter is the same with Gerar, Gen. XXI.

The word Gerar among the Talmudists seems to have passed into Gerariku. Wherefore, say they, have they not determined 〈 in non-Latin alphabet 〉 of that Country, which is in Gerariku? Because it is ill to dwell in. How far? To the River of Egypt. But behold Gaza is pleasant to dwell in, &c.

In the Author of Aruch it is 〈 in non-Latin alphabet 〉 , Gardiki. Bereshith Rabbah (saith he) renders 〈 in non-Latin alphabet 〉 Gerarah 〈 in non-Latin alphabet 〉 by Gardiki. 〈 in non-Latin alphabet 〉 The King of Gerar, Gen. XX. 2. with the Jerusalem Targumist is 〈 in non-Latin alphabet 〉 The King of Arad. Note the affinity of Arad, Gerar, and Askelon; and thence, unless I am deceived, will grow some light, to illustrate those places in the Holy Bible, where we meet with these names.

Askelon was distant from Jerusalem five hundred and twenty furlongs: that is sixty five miles. Which is to be understood of the older Askelon. For Benjamin Tudelensis makes mention of a double Askelon, (this our) old, and the new. For thus he writes. Thence (from Azotus) is new Askelon distant two parsae or leagnes, (that is eight miles) which Ezra the Priest of blessed memory built at the Sea shore: and they called it first 〈 in non-Latin alphabet 〉 : now that is distant from old Askelon, now destroyed, four leagues.

So that from Azotus to Askelon, of which we are speaking, and of which alone the Holy Scripture speaks, were by his computation four and twenty miles; and by the computation of Adrichomius two hundred furlongs, that is, five and twenty miles.

Ten miles from Gaza (says our Countryman Sandes, an eye witness) and near the Sea is placed Askelon, now of no note, anciently a venerable place to the Heathen for the Temple of Dagon, and the festivals of Semiramis birth-day.

From Gaza to Azotus, Diodorus Siculus being witness, are two hundred and seventy furlongs: which amount to four and thirty miles. Namely from Gaza to Askelon ten miles, and thence to Azotus four and twenty.

That is a common saying 〈 in non-Latin alphabet 〉 &c. From Askelon onward to the South is the heathen Country, and Askelon itself is reputed for a heathen Country. And yet something of Askelon was within the Land of Israel. 〈 in non-Latin alphabet 〉 The Applegardens, or Orchards did bound the Land of Askelon on that coast, which we have observed before. And yet, When R. Ishmael ben R. Josi, and Ben Hakkaphar were set over 〈 in non-Latin alphabet 〉 the space of Askelon (that is, when it was entrusted to them to judge concerning the spaces or parts of Askelon, namely what were within the land, and what without, &c.) they pronounced it clean from the authority of R. Phinchasi ben Jair, who said, We went down to the corn-market of Askelon, and thence we received wheat, and going up into our City we washed, and eat our Thruma (i. e. the portion of first fruits belonging to the Priests.) The greatest part of the City, if not the whole was esteemed under the second Temple, to be without the limits of the land: but some part, or at least the Appleyards, and the places next adjacent were within the land.

Mention is made of a certain Temple in Askelon among the sive more famous Temples, viz. The Temple of Bel in Babylon, the Temple of Nebo in Cursi, of Tiratha in Mapheg, of Zeripha in Askelon, and of Nishra in Arabia.

And there is a story of a fast enjoined, because some sign appeared of a blast of the corn in Askelon. The Elders went down from Jerusalem into their Cities, and enjoined a fast, because so much of a blast was seen in Askelon, as the space of the mouth of an oven may contain.

But most famous of all is the story of the eighty women, that were witches, hanged by Simeon ben Shetach in one and the same day. We will not think much to relate the thing in the words of the Gemarists. When as two Disciples of the wise men in Askelon were intent upon the study of the Law, one of them at length dying had no funerals performed for him, when yet a Publican dying at that time had. To the Student, that survived, are revealed the joys of his saved companion, and likewise the punishments of the damned Publican 〈 in non-Latin alphabet 〉 Let the learned Reader turn this clause into English; unless my conjecture fail me, it savors of spite and poison. I should thus render it.

CHAP. XV. Iabneh. Iamnia▪

THE word Jabneh is passed into Jamnia by the same change of 〈 in non-Latin alphabet 〉 Mem and 〈 in non-Latin alphabet 〉 Beth, as the lake Samochonitis in the Jerusalem Writers is 〈 in non-Latin alphabet 〉 , in the Babylonian is 〈 in non-Latin alphabet 〉 .

Pliny doth dispose the Towns here in this order; Azotus, the two Jamnes, Joppe. R. Benjamin in the order backward thus, Joppah, Jabneh, Azotus. That is Jabneh with this Author, that is Jamnia with the other.

A remembrance of this place is in 2 Chron. XXVI. 6. But the chief fame of it is for the Sanhedrin that was placed there, both before the destruction of Jerusalem and after.

Rabban Gamaliel, S. Paul's Master first presided there. Under whom came forth that cursed form of Prayer, which they called 〈 in non-Latin alphabet 〉 The Prayer against Heretics, composed by Samuel the little, who died before the destruction of the City. Gamaliel died eighteen years before the Temple was destroyed; and his son Rabban Simeon succeeded him, who perished with the City.

Jerusalem being destroyed, Rabban Jochanan ben Zaccai obtained of Titus the Conqueror, that he might still receive and retain the Sanhedrin of Jabneh: which being granted by him, Jochanan himself was first President there, and after him Rabban Gamaliel the second, and after him R. Akibah. And this place was famous above all the other Universities, except only the latest of all, viz. Tiberius: so that 〈 in non-Latin alphabet 〉 The Vineyard of Jabneh became a proverb, 〈 in non-Latin alphabet 〉 For there there they sat in order as a Vineyard. And it is reported, that there were there three hundred classes of Scholars, or at least eighty. How long time Rabban Jochanan sat here, is doubted.

There are some, who attribute to him two years only; and others five: with whom we consent. This Rabban Jochanan I very much suspect to be the same with that John mentioned, Act. IV. 6. Omitting those things, which were done by him, while he remained at Jafneh; let me produce his dying words, as they are recited by his friends.

Rabban Gamaliel of Jabneh, a busy and severe man, succeeded Jochanan. Being to be slain with his father, Rabban Simeon, by the intercession of Rabban Jochanan he was delivered. Being also sought for to be slain, when▪ Turnus Rufus (in Josephus 〈 in non-Latin alphabet 〉 , Terentius Rufus ) plowed up the floor of the Temple, he was delivered by a way scarcely credible. Sitting in Jafneh he removed R. Akibah, Head at that time of the School of Lydda, from his Headship: and he at last was removed from his, and over him was placed R. Eleazar ben Azarias. R. Akibah succeeded him, and sat forty years, and died a fool, being deceived by ben Cozba, and slain with him: and the University was removed from Jabneh to Usha.

Jafne stands two Parsae (that is eight miles) from Azotus: and was at last called 〈 in non-Latin alphabet 〉 Ivelyn. They are the words of Benjamin in his Itinerary.

CHAP. XVI. Lydda. 〈 in non-Latin alphabet 〉 .

〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 . Lydda was a village, not yielding to a City in greatness.

Concerning its situation, and distance from Jerusalem, the Mishnah hath these words: 〈 in non-Latin alphabet 〉 The Vineyard of four years (that is, the fruit of a Vineyard now of four years growth: for for the first three years they were trees as it were not circumcised) was brought to Jerusalem, in the space of a days journey on every side. Now these were the bounds of it 〈 in non-Latin alphabet 〉 Elath on the South 〈 in non-Latin alphabet 〉 Acrabatta on the North, 〈 in non-Latin alphabet 〉 Lydda on the West: and Jordan on the East. The Gloss, The wise men appointed that the second Tenth of the fruits, growing within the space of a days journey from Jerusalem, should be carried thither to be eaten, and should not be redeemed: 〈 in non-Latin alphabet 〉 &c. That the streets of Jerusalem might be crowned with fruits.

When you consider this distance, you may well wonder what that means, which is almost become a Proverb, The Women of Lydda knead their dough, go up to the Temple, pray, and come back, before it be leavened. Not that the distance of the places are made less, but that hence may be shewn, that no disadvantage accrued to these women, who paid their vows and performed their Religion.

I very much wonder, that the Authors of the Maps have held Lod, and Lydda for two Towns; Lod not far from Jordan and Jericho; Lydda not far from the Mediterranean Sea. A Jew, or one versed in Jewish affairs will laugh at these things; when Lod and Lydda have no difference at all between them, unless that that is Hebrew, this Greek.

When the Sanhedrin sat in Jabneh, there flourished eminent Schools in Lydda. Yea, Lydda had her Schools and her Learned Men, when the University was gone away into Galilee, and Jabneh lamented her loss of Scholars.

There R. Akibah bore the Headship of the School, removed, as I said before, from his government by Rabban Gamaliel; Because he detained at Lydda more than forty pair of men travailing (towards Jafneh) to give their testimony to the Sanhedrin concerning the new Moon; and suffered them not to go forwards.

Gamaliel being dead, or rather removed, when R. Akibah was Head in Jabneh, R. Tarphon was Rector of the School of Lydda, whom you have sometimes disputing with R. Akibah, but at last yielding to him with this commendation, He that separates himself from you, is as if he separated himself from his own life.

We read of five Elders teaching and erring before Tarphon at Lydda. We read also of a Fast enjoined at Lydda for the obtaining of rain, and Tarphon the Moderator of the Solemnity. The stories of this place are infinite, we will gather a few.

Helena the Queen celebrated the feast of Tabernacles at Lydda.

R. Eliezar, and R. Joshua were sometime present in the same place at the feast of Dedication. But being not enough satisfied concerning the Fast at the time enjoined one went to the Bath, the other to the Barbers shop.

Here it was, that Ben Satdah was surprised and taken, and brought before the Sanhedrin, and stoned.

There is also very frequent mention of Papus and Lulienus brethren, slain at Lydda by the Roman Kingdom. The day 〈 in non-Latin alphabet 〉 is the day, wherein Lulienus and Papus were slain. 〈 in non-Latin alphabet 〉 with the Jerusalem writers is 〈 in non-Latin alphabet 〉 with the Babylonian. Who relate that these brethren were slain 〈 in non-Latin alphabet 〉 , in Laodicea, as one would guess. But 〈 in non-Latin alphabet 〉 saith the Gloss, is Lydda: for 〈 in non-Latin alphabet 〉 , the slain of Lydda are everywhere mentioned. And these, (saith the Gloss) were put to death for the Kings daughter, who was found slain, and there was a rumour, the Jews had killed her. When therefore a sharp Decree was decreed against the Jews, these two stood forth, and delivered Israel. For they said, We slew her; therefore the King put them only to death.

Since it was not lawful to intercalate the year anywhere but in Judea, a great many went to Lydda out of the School of the Rabbi (Judah Haccodesh, viz. out of Galilee) that they might interealate: but a certain evil eye met them, and they all died together. After that they removed the Intercalation of the year out of Judea into Galilee. And a little after: R. Jeremiah asked before R. Zeira, Is not Lydda a part of Judea? Yes, saith he. Wherefore then do they not transact the intercalation of the year there? Because they are obstinate, and unskillful in the Law.

Lydda is a part of Judea. Let some Maps mark this, which have placed a certain Lod, which never was anywhere, not far from Jericho, as was said before; because Lod in the land of Benjamin is brought in Nehem. XI. 35. But they set Lydda far beyond the bounds of Judea in the land of Ephraim.

Koshab bar Ulla sometime got away to Lydda to Rabbi Joshua ben Levi dwelling there, when he fled from the Romans. The Romans pursued him, and besieged the City. Unless you deliver him to us, say they, we will destroy the City. R. Joshua ben Levi persuaded him, and he was delivered to the Romans.

I might produce numberless things celebrating the name of Lydda, such as, 〈 in non-Latin alphabet 〉 The Chamber of Beth-Arum in Lydda. 〈 in non-Latin alphabet 〉 The Chamber of Beth-lebaza in Lydda. 〈 in non-Latin alphabet 〉 The Chamber of Beth-Nethaza in Lydda. We suppose these were Schools.

I might mention very many names of Rabbin's residing at Lydda, besides those I have remembered before: such are R. Chama bar Chanina, and R. Hoshaia with him. R. Illai, and R. Eliezer; and others, who are vulgarly called the Southern in the sense we produced before. Concerning R. Joshua ben Levi, by name, the Author of Juchasin hath these words, 〈 in non-Latin alphabet 〉 His habitation, or College, was in the South of the land of Israel. He means Lydda.

R. Eliezar, dying at Cesarea, desired to be buried at Lydda, when R. Akibah bewailed as well with blood as tears. For when he met his hearse betwixt Cesarea and Lydda, he beat himself in that manner, that blood flowed down upon the Earth. Lamenting, thus he spake, O my Father, my Father, the chariot and horse-men of Israel. I have much money, but I want a Monyer, to change it. The Gloss is this, I have very many questions, but now there is no man, to whom I may propound them.

There is a place between Jamnia and Lydda, which was called 〈 in non-Latin alphabet 〉 Bekiin of which there is this mention: R. Jochanan ben Brucha, and R. Eliezer the Blind travailing from Jabneh to Lydda met R. Joshua 〈 in non-Latin alphabet 〉 in Bekiin, &c.

From Jamnia to Joppe (according to Benjamin in his Itinerary ) are 〈 in non-Latin alphabet 〉 three leagues, or Parsae: 〈 in non-Latin alphabet 〉 , Now Lydda was nigh to Joppa. Act. IX. 38.

CHAP. XVII. Sharon. Caphar Lodim. 〈 in non-Latin alphabet 〉 , The Village of those of Lydda.

BEtween Lydda and the Sea a spacious Vally runs out, here and there widely spreading itself, and sprinkled with Villages: The holy Page of the New Testament calls it Saron ( 〈 in non-Latin alphabet 〉 ): and that of the Old calls the whole perhaps, or some part of it, the Plain of Ono, Nehem. VI. 2. & XI. 35. 1 Chron. VIII. 12.

The word 〈 in non-Latin alphabet 〉 denotes a champion pasture Country, from ( 〈 in non-Latin alphabet 〉 to send forth ) sending forth cattle; one beyond Jordan, 1 Chron. V. 16. and this our Sharon.

The wine of Sharon is of great fame, with which they mixed two parts water: and remarkable is that they say concerning the houses of Sharon. R. Lazar saith, He that builds a brick house in Sharon, let him not return back: which was allowed to others, Deut. XX. 5. namely that they should return back from the war, if they had built a new house, and it were not yet dedicated. But the men of Sharon withdrew not themselves back (they are the words of the Jerusalem Gemara) because they repaired their houses within seven years: and the chief Priest also prayed for them on the day of Expiation, that their houses might not become their graves. The Gloss upon the Babylonian Talmud thus▪ Sharon was the name of a place, whose ground was not fit for bricks, and therefore they often repaired their houses within seven years.

Among the Villages scattered up and down in this pleasant Vale we meet with Caphar Lodim, between Lydda and the Sea. There is mention of it in the book Gittin in the very beginning. He that brings a bill of Divorse from a Heathen Country, is bound to witness thus, This bill was written I being present, and was sealed I being present—R. Eleazar saith, Yea he that brings it from Caphar Lodim to Lydda, R. Nissim, explaining the place saith thus, Caphar Lodim was without the land of Israel, neighbor to Lydda, which was within (the Land) and partook of its name, because some people of Lydda were always present there.

CHAP. XVIII. Caphar Tebi. 〈 in non-Latin alphabet 〉 .

AND this Village neighboured upon Lydda, situate on the East of it. R. Eleazar had a Vineyard of four years growth 〈 in non-Latin alphabet 〉 On the East of Lydda near Caphar Tebi. Of it there is this mention also.

They sometime brought a chest full of bones from Caphar Tebi, and they placed it openly in the entrance to Lydda. Tudrus the Physician, and the rest of the Physicians go forth: (namely that they might judge, whether they were the bones of men or no, and thereby whether they were to be esteemed clean or unclean) Tudrus said, Here is neither the backbone, nor the skul of a man. They said therefore, since here are some, who reckon them clean, others that hold them unclean, let the matter be decided by Votes. R. Akibah began, and he pronounced them clean, &c.

The name 〈 in non-Latin alphabet 〉 Tebi given to this Village seems to be derived from the Kids skipping up and down in this fruitful vale. The word also gave name to men; and that, as it seems, with some delight, The woman Tabitha is of eternal memory, Act. IX. and in the pages of the Talmudists; Tebi the servant of Rabban Gamaliel; and Tabitha his maidservant. Yea every maidservant of his was called 〈 in non-Latin alphabet 〉 , Mother Tabitha, and every man servant 〈 in non-Latin alphabet 〉 Father Tebi.

CHAP. XIX. The Northern coast of Judea. Beth-horon.

THIS Coast is marked out Jos. XVIII. 12. where at verse. 12. are very many Versions to be corrected, which render 〈 in non-Latin alphabet 〉 The Sea; such are The Syriac, the Seventy, the Vulgar, the Italian, ours, &c. whence ariseth a sense of insuperable difficulty to a Chorographical eye. When it should indeed be rendered Of the West, as the Chaldee, Arabic, R. Solomon, &c. rightly do.

We read of a double Beth-horon in the Old Testament, but one only under the second Temple. This in Josephus is 〈 in non-Latin alphabet 〉 , and according to him stood an hundred furlongs or thereabouts from Jerusalem, viz. Twelve miles and an half.

At that place that great Canaanitish Army perished, Jos. X. not with hail, (the Jews being judges) which presently melted, but with stones, which hardened, and lasted unto all following ages. Hence is that, Whosoever shall see the place, where the Israelites passed through the Sea, where they passed through Jordan, where they passed by the rivers of Arnon, or those great stones, ( 〈 in non-Latin alphabet 〉 ) in the going down of Beth-horon, is bound to bless.

They believe, in the same place also the army of Sennacherib fell. For so the Gloss upon the words before spoken, The going down of Beth-horon was the place, where the army of Sennacherib fell.

This was an high way. Josephus in the place above cited, relating a story of one Stephen, a servant of Caesar, who suffered hardly by robbers in this place, saith that it was 〈 in non-Latin alphabet 〉 , in the public way of Beth-horon: namely in the Kings high way, which goes from Jerusalem to Cesarea.

Yet the passage and ascent here was very strait, which the Talmudists do thus describe, If two Camels go up together in the ascent of Beth-horon, both fall. The Gloss, The ascent of Beth-horon was a strait place, nor was there room to bend to the right hand or to the left.

The story of Cestius the Roman Captain in Josephus is sad, but not unseasonable in this place. He entrenched against Jerusalem in a place called, The Scope ( 〈 in non-Latin alphabet 〉 ) on the North part of the City, (which we shall show hereafter) and being at length forced by the Jews to retreat, 〈 in non-Latin alphabet 〉 , he came near to Gabaon to his former Camp. And being pressed further by them he betook himself to Beth-horon. 〈 in non-Latin alphabet 〉 . He led his forces to Beth-horon.

But the Jews, whilst he marched along places where there was room, did not much press him▪ 〈 in non-Latin alphabet 〉 , but they getting before the Romans, who were shut up within the straits of the descent (of Beth-horon) stopped them from going out: others thrust them that came in the rere down into the valley. And the whole multitude being spread 〈 in non-Latin alphabet 〉 , at the opening of the way covered the army with their darts.

Behold! the way leading from Jerusalem to Beth-horon.

I. From the City to Scopo ( 〈 in non-Latin alphabet 〉 , of which we shall speak afterwards) is seven furlongs. For so Josephus, 〈 in non-Latin alphabet 〉 .

II. From Scopo to Gabao, or Geba, forty three furlongs. For Gabao was distant from Jerusalem, the same Josephus relating it, fifty furlongs, that is six miles and more.

III. From Geba to Beth-horon fifty furlongs, or thereabouts. And about Beth-horon was avery great roughness of Hills, and a very narrow passage.

CHAP. XX. Beth-el. Beth-aven.

JOSEPHUS thus describes the Land of Benjamin, 〈 in non-Latin alphabet 〉 . The Benjamites portion of land was from the River Jordan to the Sea, in length: in breadth it was bounded by Jerusalem and Bethel. Let these last words be marked, The breadth of the land of Benjamin was bounded by Jerusalem and Bethel. May we not justly conclude from these words, that Jerusalem and Bethel were opposite as it were in a right line? But if you look upon the Maps, there are some that separate these by a very large tract of land, and make them bend and slope from one another.

Beth-el heretofore was Luz: of which the Rabbin's upon Judge. I. 23. &c. do not a little trifle. Sometimes it is called Beth-aven: so the Talmudists. That Town which sometimes was called Beth-el, afterwards was called Beth-aven. And the Chaldee upon Hos. IV. 15. 〈 in non-Latin alphabet 〉 Go not up to Beth-el, for the Hebrew 〈 in non-Latin alphabet 〉 Go not up to Beth-aven. So also Chap. X. 5, 8. Not that there was not another Town, named Beth-aven (see Jos. XVIII. 12, 13.) but that Beth-el too deservedly bore the reproach of that name, in the same manner as Jerusalem bore the name of Sodom, Esa. I. 10.

It is said of Deborah that she lived between Ramah and Beth-el in mount Ephraim, Judge. IV. 5. where the Targum thus, She had Gardens in Ramatha, Olive-trees making oil in the valley, an house of watering in Bethel. Not that Beth-el properly was in the Hill-country of Ephraim, since that Town stood upon the very Boundaries of Judea, but that the dwelling of Deborah was at the beginning of that Hill-country, a valley running between that Hill-country and those boundaries. Beth-el itself was situate in a Hilly-country, Jos. XVI. 1. which yet one would scarcely call the Hill-country of Ephraim, (since there was a time, when Beth-el and her Towns belonged to Judea, 2 Chron. XIII. 19. Hence the Idolatry of those of Judah are sometimes mixed with the Ephraimites, of which they hear often enough from the Prophets) but it was a certain hilly place running out between Judea and the land of Ephraim, see Jos. XVIII. 12.

On the East of Beth-el heretofore was Hai, Gen. XII. 8. Jos. VIII. 9, &c. But upon the very first entrance almost of Israel into the land of promise, it became thenceforth of no name, being reduced into eternal ashes by Joshua. The Town Beth-aven was not far from it, Jos. VII. 2. which gave name to the wilderness adjacent, Jos. XVIII. 12. In which we suppose Ephraim stood, 2 Chron. XIII. 19. Which Ephraim in the New Testament is called 〈 in non-Latin alphabet 〉 the region near the wilderness, Joh. XI. 54. concerning which we shall speak afterwards.

CHAP. XXI. Jerusalem.

THE first name of this City was Shalem, Gen. XIV. 18. Psal. LXXVI. 2. and it is still retained in the writing 〈 in non-Latin alphabet 〉 however it is read Jerushalaim.

The name of that place is Jehovah Jireh. Abraham called the place Jireh, Shem called it Shalem. Saith God, If I shall call it Jireh, it will displease Sem the just; if I shall call it Shalem, it will displease Abraham the just. I will therefore put that name upon it, which was put upon it by both 〈 in non-Latin alphabet 〉 Jireh, Shalem, Jerusalem. 〈 in non-Latin alphabet 〉 &c. We do not therefore put in Jod between the letters Lamed and Mem in the word Jerusalem, that the word 〈 in non-Latin alphabet 〉 Shalem may be retained.

By the computation of Ibn Ezra, it is situate in the three and thirtieth degree of latitude. For so he speaks 〈 in non-Latin alphabet 〉 &c. The latitude of Egypt is less than thirty degrees 〈 in non-Latin alphabet 〉 &c. And the latitude of Jerusalem is three and thirty degrees.

Jerusalem was not divided among the Tribes: For the Tradition is, that houses are not hired out at Jerusalem, because they were no man's own. R. Eleazar bar Zadok said, nor beds also. Therefore the Master of the family received the skins of the sacrifices from the Guests. Abai saith, You may learn this from hence, That it is a custom, that a man leave his earthen jug, and also the skin of his sacrifices to his Host. The Gloss, The inhabitants of Jerusalem did not let out their houses at a price to those that came to the feasts, but granted them to them gratis. Compare Matth. XXVI. 17.

Nevertheless the City was divided between the Tribe of Judah and Benjamin, and the distinguishing line went through the very Court of the Temple. What was in the lot of Judah? The Mountain of the Temple, the chambers of them that kept it, the Courts. And what in the lot of Benjamin? The Porch of the Temple, and the Temple, and the holy of holies, And a line went out of the lot of Judah, and passed on into the lot of Benjamin, and in it was the Altar built. The Gloss, The whole breadth of the outmost Court, on the East part, the whole Court of the Women, the whole Court of Israel, eleven cubits of the Court of the Priests: (These were within the lot of Judah.) From thence the Altar, and thence forward to the West is within the lot of Benjamin.

In so exact distinction were these lots observed, that the South East corner of the Altar had no foundation; because that small part was in the portion of Judah, when the whole Altar ought to have been within the portion of Benjamin.

Jerusalem was holy above other Cities, girt with walls, because in it they ate the lighter holy things, and the second Tithe. These also are those things which are spoken of Jerusalem. They do not permit a dead body to remain a night in it: They do not carry the bones of a dead body through it: they do not let out houses in it: in it they do not let out a place 〈 in non-Latin alphabet 〉 to a Proselyte inhabitant: in it they do not allow a Sepulcher, except the Sepulchers of the house of David, and the Sepulcher of Huldah the Prophetess; which were there from the days of the former Prophets; nor in it do they suffer a dunghill by reason of creeping things; nor do they bring out of it into the streets scaffolds, set up against the walls by reason of defilement: nor in it do they make chimnies by reason of the smoke: nor do they nourish cocks in it for the sake of the holy things: nor do the Priests nourish cocks throughout the whole land of Israel for the sake of purity: nor is there in it a house for shutting out suspected of the Leprosy: nor is it polluted with Leprosy: nor is it become any way a City to be cursed for Idolatry, &c. Never did Serpent or Scorpion harm any one within Jerusalem. Nor did ever any one say to his neighbor, the place wherein I am entertained at Jerusalem, is too strait for me.

There is no Anathema at Jerusalem, nor hath any man stumbled. Nor hath a fire or a ruin happened there: nor hath any one said to his neighbor, I found not a hearth to roast my Passover, or I found not a bed to lie on. In it they do not plant trees, except gardens of roses, which were there from the days of the former Prophets: They do not nourish in it Peacocks, or Cocks, much less Hogs, &c.

The Fathers of the Traditions give this reason, why they do not allow gardens in the City: They make no Gardens or Paradices in Jerusalem, 〈 in non-Latin alphabet 〉 because of the stink. The Gloss, Because of the stink from weeds, which are thrown out: and it is a custom to dung Gardens, and from thence comes a stink.

The same Gloss in the same place gives this reason also why they might not keep Cocks: It is also forbid the Israelites to keep Cocks in Jerusalem (the Priests may nowhere do it) because of the holy things. For there they have eaten the flesh of the Peace-offerings, and Thank-offerings. And it is customary for dunghill Cocks to scrape dunghills, and thence perhaps they might rake up the bones of creeping things; whence those holy things which are to be eaten might be polluted.

Gardens without the City were very frequent, and they stretching out a good way from the very walls of the City. Hence that in Josephus concerning the hazard Titus run, whilst he rode about the City to spy it. 〈 in non-Latin alphabet 〉 . It was impossible for him to go forward, for all things from the walls were fenced up with deep ditches for the gardening, and gardens lay cross, and many walls, that parted them.

The Talmudists relate also these wonders of the Temple. Ten miracles were done for our Fathers in the Sanctuary. No woman ever miscarried by the smell of the holy flesh; nor did the holy flesh ever stink, or breed worms: nor was there ever seen fly in the house (or place) for slaughter; nor did ever the Gonorrhea happen to the High Priest on the day of expiation: nor rains put out the fire of the Altar, nor the wind prevail over the pillar of smoke: nor was any profane thing found in the sheaf of first fruits, or the two loaves (of the High Priest) or in the show bread. 〈 in non-Latin alphabet 〉 They stood (in the Court) crowded; (The Gloss explains it thus, They did so press one another by reason of the multitude, that their feet scarcely touched the ground.) But when they worshiped, they had room enough, &c.

〈 in non-Latin alphabet 〉 , All Jerusalem was Carmelith, because it was like a common Court. What Carmelith is, the Lexicons will teach us, and the Gemarists in the Tract Schabbath, There are four capacities of the Sabbath, (or respects of places as to walking on the Sabbath) public, private, Carmelith, and covered Lobbies. R. Chaiah saith, Carmelith is a place, neither public, nor private. R. Jissa in the name of R. Jochanan saith, Carmelith is as the shop of Bar Justini, &c.

〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are words opposed, as a Country-man and a Citizen. R. Ishmael saith 〈 in non-Latin alphabet 〉 A Country-man, or a Villager, who takes a field from a man of Jerusalem, the second tenth belongs to the Jerusalem man. But the wise men say, The Country-man may go up to Jerusalem, and eat it there. The Gloss, 〈 in non-Latin alphabet 〉 &c. A Kartani is one of those, that dwell in Villages.

CHAP. XXII. The parts of the City. Zion. 〈 in non-Latin alphabet 〉 the upper City. Which was on the North part.

THERE is one who asserts Jerusalem to stand on seven hills; but whether upon a reason more light, or more obscure is not easy to say. The Whale shown Jonah, saith he, the Temple of the Lord, as it is said, I went down to the bottom of the mountains: whence we learn, that Jerusalem was seated upon seven mountains. One may sooner almost prove the thing itself, then approve of his argument. Let him enjoy his argument to himself; we must fetch the situation elsewhere.

〈 in non-Latin alphabet 〉 . The City itself, saith Josephus, was built upon two hills, divided with a valley between, whereby in an opposite aspect it viewed itself; in which valley the buildings meeting ended.

Bezetha and Ophel were other little hills also: of which in their place when we shall first have taken a view of these two, Zion and Acra, and the situation of each.

It is an old Dispute and lasts to this day, whether Zion or Jerusalem lay on the North part of the City. We place Zion on the North, convinced by these reasons.

I. Psal. XLVIII. 2. 〈 in non-Latin alphabet 〉

II. When the Prophet Ezekiel takes a prospect of the new Jerusalem in a vision, he saith that he stood upon a very high mountain, near which was as it were the building of a City on the South, Ezek. XL. 2. On which place Kimchi thus,

Behold! Reader, Zion on the North part in the Psalmist, and the City on the South part in the Prophet!

The things which make for this in Josephus, are various, and plain enough; which nevertheless we cannot frame into arguments, before the buildings of better note in Zion, or in the upper City, be viewed. Of which the Reader must be mindful; namely, that the Name of Zion after the return out of Babylon was grown into disuse, but the more vulgar was 〈 in non-Latin alphabet 〉 , The upper Town.

CHAP. XXIII. The buildings of more eminent note in Zion.

WE shall first take knowledge of the buildings themselves, and then, as much as we may, of their situation.

I. The Kings Court claims the first place in our view. Concerning which are those words, 〈 in non-Latin alphabet 〉 . Cestius (having wasted the other places of the City) came at length into the upper City (Zion) and encamped against the Kings Court.

When the Romans had fired Acra, and levelled it with the ground, 〈 in non-Latin alphabet 〉 , The Seditious rushing into the Court, into which by reason of the strength of the place they had conveyed their goods, call away the Romans thither. And afterwards, 〈 in non-Latin alphabet 〉 , &c. But, when it was in vain to assault the upper City without Ramparts, as being everywhere of steep access, Caesar applies his army to the work, &c.

II. The House of the Asmoneans, and the Xystus, or open Gallery. King Agrippa calls the people of Jerusalem together into the Xystus, and sets his sister Berenice in their view, 〈 in non-Latin alphabet 〉 , &c. Upon the house of the Asmoneans, which was about the Xystus, in the further part of the upper City.

III. There was a Bridge, leading from the Xystus unto the Temple, and joining the Temple to Zion. 〈 in non-Latin alphabet 〉 . A Bridge joined the Temple to the Xystus. When Pompey assaulted the City, the Jews took the Temple, 〈 in non-Latin alphabet 〉 ▪ and broke down the bridge that led thence into the City. But others received the army, and delivered the City and the Kings Court to Pompey.

And Titus, when he besieged the Seditious in the Court in the upper City, raises the engines of four Legions, 〈 in non-Latin alphabet 〉 , &c. on the West side of the City, against the Kings Court. But the associated multitude, and the rest of the people were before the Xystus and the Bridge.

You see these places were in the upper City: and you learn from Josephus that the upper City was the same with the Castle of David, or Zion. But now that these places were on the North side of the City learn of the same Author from these passages that follow.

He saith plainly, that the Towers built by Herod, the Psephin Tower, the Hippic Tower, &c. were on the North. Titus, saith he, entrenched two furlongs from the City on the angular part of the wall near the Psephin Tower, where the circuit of the wall bends from the North towards the West. And in the Chapter next after, The Psephin Tower lift up itself at the corner of the North, and so Westward. And in the same Chapter describing the compass of the outmost wall, 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , &c. It began on the North at the Hippic Tower, and went on the Xystus. And when he had described those Towers, he adds these words, 〈 in non-Latin alphabet 〉 , &c. To those Towers situate on the North was joined on the inside the Court. What can be clearer? The Court was in the upper City, or Zion, but the Court was joined to the outmost Northern wall: Therefore Zion was on the North.

Add to these those things that follow in the story of Pompey, produced before. When the Court was surrendered into Pompey's hands, 〈 in non-Latin alphabet 〉 . He encamped on the North part of the Temple. And of Cestius, 〈 in non-Latin alphabet 〉 ▪ Being come to the upper City he pitched against the Kings Court. And a little after, 〈 in non-Latin alphabet 〉 . He attempted the Temple on the North side.

We shall not urge more at this time. There will occur here and there to us as we proceed such things as may defend this our opinion: against which what things are objected we know well enough, which we leave to the Reader to consider impartially. But these two we cannot pass over in silence, which seem with an open face to make against us.

I. It may be objected, and that not without cause, that Zion was in the Tribe of Judah, but Jerusalem in the Tribe of Benjamin. But now when the land of Judah was on the South part of Jerusalem, and Mount Zion is to be reckoned within the lot of Judah, how could this be, when Jerusalem, which was of the lot of Benjamin, laid between Judea and Zion?

I answer, 1. No necessity compels us to circumscribe Zion precisely within the portion of Judah, when David conquered it, not as he was sprung of Judah, but as he was the King of the whole Nation.

2. But let it be allowed, that Zion is to be ascribed to Judah, that dividing line between the portion of Judah and Benjamin, concerning which we made mention before, went not from the East to the West; for so indeed it had separated all Jerusalem from all Zion: but it went from South to North, and so it cut Jerusalem in two, and Zion in two: so that both were in both Tribes, and so also was Mount Moriah.

II. It is objected, that at this day a Hill and Ruins are shewn to Travailers under the name of Zion, and the Tower of David on the South part of the City.

I answer, But let us have leave not to esteem all things for Oracles, which they say, who now show those places, since it is plain enough, that they mistake in many other things: and let it be without all controversy, that they study not so much truth in that affair, as their own gain. I wish less credit had been given to them, and more search had been made out of Scripture, and other Writers concerning the situation of the places.

CHAP. XXIV. Some buildings in Acra. Bezetha. Millo.

MOunt Zion did not thrust itself so far Eastward, as Mount Acra, and hence it is, that Mount Moriah is said by Josephus to be situate over against Acra, rather than over against the upper City: for describing Acra thus, which we produced before, 〈 in non-Latin alphabet 〉 , &c. There is another Hill called Acra, which bears the lower City upon it, steep on both sides: in the next words he subjoins this, 〈 in non-Latin alphabet 〉 , Over against this was a third Hill, speaking of Moriah.

The same Author thus describes the burning of the lower City: b 〈 in non-Latin alphabet 〉 . Then they fired the Archivum and Acra, and the Council-house, and Ophla: and the fire destroyed unto the Palaces of Hellen, which were in the middle of Acra.

I. 〈 in non-Latin alphabet 〉 ,] the Archivum. Whether he means the Magistrates Court, or the Repository of the ancient Records, according to the different signification of the word, we do not determine. There were certainly sacred Records in the Temple, and civil Records no doubt in the City, where Writings and Memorials of Sales, Contracts, Donations, and public Acts, &c. were laid up. I should more readily understand this of their Repository, then of the Magistrates Court, because presently after the Council-house is distinctly named.

II. Acra. ] That is, either the buildings, which were upon the very head and top of the Mount, or some Garrison or Castle in the Mount. In which sense that word doth not seldom occur in the History of the Maccabees, and in Josephus.

III. The Council-house. ] He mentions elsewhere 〈 in non-Latin alphabet 〉 , the Council, and that, as it seems, in the upper City. For he saith, that the outmost wall on the North began at the Hyppic Tower, and went forward to the Xystus, 〈 in non-Latin alphabet 〉 , and thence touching upon the Council (or the Court) it went onward opposite against the West walk of the Temple. The Council in the upper City you may not improperly interpret the Court of the King: the Council-house in the lower City the Council of the Sanhedrin, whether it went, when it departed from the Tabernae.

IV. Ophla.] Ophel, Nehem. III. 26.

There was also a fourth Hill, saith the same Josephus, 〈 in non-Latin alphabet 〉 , which was called Bezetha, situate over against Antonia, and divided from it with a deep ditch. Now Bezetha, if you would render it in Greek, 〈 in non-Latin alphabet 〉 , one might call it The New City. And yet there is a place, where he seems to distinguish between Bezetha, and the New City: for he saith concerning Cestius, 〈 in non-Latin alphabet 〉 , &c. But Cestius passing over set fire upon Bezetha, so called, and the New City.

Bezetha was seated on the North part of Antonia, and that and Caenopolis (or the New City) filled up that space, where Zion ended on the East, and was not stretched out so far, as Acra was. 〈 in non-Latin alphabet 〉 , &c. (The City) abounding with people crept by little and little out of the walls, and on the North side of the Temple at the hill making a City went onward not a little, 〈 in non-Latin alphabet 〉 , &c. and a fourth Hill is inhabited, which is called Bezetha, &c.

Interpreters differ about Millo. There is one, who supposes it to be a large place, appointed for public meetings and assemblies. Another interprets it of heaps of Earth, thrown up against the wall within, whence they might more easily get up upon the wall: and when David is said to build Millo, that he erected Towers upon these heaps, and banks. Some others there are, who understand it of the Valley or Street, that runs between Jerusalem and Zion, and so it is commonly marked out in the Maps. When in truth Millo was a part of Zion, or some hillock cast up against it on the West side.

Let that be observed, 2 Chron. XXXII. 5. 〈 in non-Latin alphabet 〉 And he restored, or fortified, Millo of the City of David: or as our English reads, in the City of David, The seventy read 〈 in non-Latin alphabet 〉 , the fortification of the City of David. When therefore David is said to build Millo, and more inwards, it is all one, as if he had said, he built on the uttermost part of Zion, which was called Millo, more inwardly to his own Castle. And Joab repaired the rest, 1 Chron. XI. 8.

The Street or Valley, running between Zion and Acra was called 〈 in non-Latin alphabet 〉 , as if one should say, The Valley or Street of Cheesmongers. There was also 〈 in non-Latin alphabet 〉 , The market of Beams, which Josephus joins with Bezetha, and the New City. Cestius, saith he, wasted Bezetha and Caenopolis, 〈 in non-Latin alphabet 〉 , and that which is called the Bean market, with flames.

CHAP. XXV. Gihon, the same with the fountain of Siloam.

I. IN 1 Kings I. 33, 38. That which is in the Hebrew, Bring ye Solomon to Gihon: And they brought him to Gihon; is rendered by the Chaldee, Bring ye him to Siloam: And they brought him to Siloam. Where Kimchi thus, Gihon is Siloam, and it is called by a double name. And David commanded, that they should anoint Solomon at Gihon for a good omen, to wit, that as the waters of the fountain are everlasting, so might his Kingdom be. So also the Jerusalem Writers, They do not anoint the King, but at a fountain, as it is said, Bring Solomon to Gihon.

The bubblings up of Siloam yielded a type of the Kingdom of David, Esa. VIII. 6. Forasmuch as this people refuseth the waters of Shiloah, that go softly, &c. Where the Chaldee Paraphrast thus, Because this people are weary of the house of David, which deals gently with them, as the waters of Siloam slide away gently. And R. Solomon, Siloam is a fountain, whose name is Gihon and Siloam. See also the Aruch in the word 〈 in non-Latin alphabet 〉 .

II. That fountain was situate on the West part of the City, but not far from the South-West corner.

Josephus speaking of that deep Valley, which runs between Zion and Acra, saith, 〈 in non-Latin alphabet 〉 , it is extended to Siloam; for so we call the sweet and large fountain. But now the Mounts Zion and Acra, and likewise the Valley that cut between them, did run out from East to West. And the same Author in the same place speaking of the compass of the outtermost wall, saith these things among other, 〈 in non-Latin alphabet 〉 , &c. And thence it bends to the South behind the fountain Siloam. After the tumult raised at Jerusalem by the Jews under Florus, the Neapolitane Tribune coming thither with King Agrippa is beseeched by the Jews 〈 in non-Latin alphabet 〉 , that taking only one servant he would go about through the City as far as Siloam: (that is from the East to the West through the whole City) and that thence from the peaceable and quiet behavior of the people towards him he might perceive, that the people were not in a heart against all the Romans, but against Florus only.

III. Siloam was on the back of Jerusalem, not of Zion. Let that of Josephus be noted; 〈 in non-Latin alphabet 〉 , &c. The Romans, when they had drove out the Seditious from the lower City, burnt it all to Siloam. This we therefore observe, because we may see some Maps, which placing Siloam behind Zion, do deceive here, and are deceived: when in truth it ought to be placed behind Acra. The pool indeed of Siloam was behind some part of Zion, Westward: but the fountain of Siloam was behind Acra.

IV. It emptied itself by a double rivolet into a double pool, to wit, the upper and the lower, 2 Kings XVIII. 17. Esa. VII. 3. The Lower was on the West, and is called The Pool of Siloam, Joh. IX. 7. Nehem. III. 15. The Upper perhaps was that which is called by Josephus, The Pool of Solomon, in the place lately quoted. And thence, saith he, the outermost wall bends to the South behind the fountain of Siloam: 〈 in non-Latin alphabet 〉 , &c. And thence again bends to the East at the Pool of Solomon. See 2 Chron. XXXII. 30. And Esa. XXII. 9, 11.

V. They drew waters out of the fountain of Siloam in that solemn festivity of the feast of Tabernacles, which they called 〈 in non-Latin alphabet 〉 The pouring out of water: concerning which the Fathers of the Traditions thus; The pouring out of water in what manner was it? There was a golden cup, containing three logs, which one filled out of Siloam, &c. The Gemarists inquire, Whence was this custom? From thence, that it is said, And ye shall draw waters with joy out of the wells of salvation. R. Levi saith, Why is it called 〈 in non-Latin alphabet 〉 The place of a draught? Because thence they draw out the holy Spirit.

Thence also they drew the water, that was to be mingled with the ashes of the red Cow, when any unclean person was to be sprinkled.

The Priests eating more liberally of the holy things drunk the waters of Siloam for digestion sake.

Let us also add these things; but let the Reader unriddle them. He that is unclean by a dead carkas entereth not into the mountain of the Temple. It is said, that they that should appear, should appear in the Court. Whence do you measure? From the wall, or from the houses? Samuel delivers it, from Siloam, 〈 in non-Latin alphabet 〉 &c. And Siloam was in the middle of the City.

CHAP. XXVI. The Girdle of the City. Nehem. Chap. III.

THE beginning of the circumference was from 〈 in non-Latin alphabet 〉 the sheep gate. That we suppose was seated on the South part, yet but little removed from that corner, which looks South East. Within was the Pool of Bethesda famous for healings.

Going forward on the South part was the Tower Meah: and beyond that the Tower of Hananeel: in the Chaldee Paraphrast it is 〈 in non-Latin alphabet 〉 The Tower Piccus, Zech. XIV. 10. 〈 in non-Latin alphabet 〉 Piccus, Jer. XXXI. 38. I should suspect that to be 〈 in non-Latin alphabet 〉 , The Hippic Tower, were not that placed on the North side, this on the South. The words of Jeremy are well to be weighed, The City shall be built to the Lord from the Tower of Hananeel to the gate of the corner. And a line shall go out thence measuring near it to the Hill of Gareb, and it shall go about to Goah. And all the valley of dead carcasses, and of ashes, and all the fields to the brook Kidron, even to the corner of the Horse gate on the East, shall be holiness to the Lord, &c.

: 〈 in non-Latin alphabet 〉 The hill of Gareb. Not that Gareb certainly, where the Idol of Micah was, concerning which the Talmudists thus, R. Nathan saith, from Gareb to Shiloh were three miles, and the smoke of the Altar was mixed with the smoke of Michahs Idol: but, as Lyranus not amiss, The Mount of Calvary.

〈 in non-Latin alphabet 〉 Goathah; The Chaldee, 〈 in non-Latin alphabet 〉 The Calves Pool, following the Etymology of the word, from 〈 in non-Latin alphabet 〉 bellowing. Lyranus, Golgotha.

〈 in non-Latin alphabet 〉 The valley of Carkasses and ashes. The Chaldee Paraphrast, and the Rabbin's understand this of the place, where the army of the Assyrians perished: nor very subtly. For they seem to have perished, if so be they perished near Jerusalem, in the valley of Tophet, or Ben-Hinnom, Esa. XXX. 33. And Jeremiah speaks of that valley, namely the sink and burying place of the City, a place above all others that compassed the City the most foul and abominable: foretelling that that valley, which now was so detestable, should hereafter be clean, and taken into the compass of the City: but this mystically and in a more spiritual sense. Hence we argue, that the Tower of Hananeel was on the South side of the City: on which side also was the valley of Ben-Hinnom; yet bending also towards the East: as the valley of Kidron bent from the East also towards the North. It will be impossible, unless I am very much mistaken, if you take the beginning of that circumference in Nehemiah from the corner looking North East, which some do, to interpret these words of Jeremiah in any plain or probable sense; unless you imagine that which is most false, that the valley of Hinnom was situate Northwardly.

Vers. 3. 〈 in non-Latin alphabet 〉 The Seventy render it by 〈 in non-Latin alphabet 〉 , The fish gate. That was also Southward. Of it mention is made Zeph. I. 10. Where the Seventy have 〈 in non-Latin alphabet 〉 ▪ Something obscure. Many conjecture this gate was called the fish gate, because fish were carried into the City through it: I rather, because it was the fish market: as the sheep gate was the market for sheep. Zephaniah addeth 〈 in non-Latin alphabet 〉 And he shall howl from the second. The Chaldee reads 〈 in non-Latin alphabet 〉 R. Solomon 〈 in non-Latin alphabet 〉 from the bird gate: perhaps the gate near unto which fowls were sold. Kimchi reads 〈 in non-Latin alphabet 〉 From Ophel; more plain indeed, but I ask whether more true? This Bird-gate perhaps was that, which is called the Old-gate, Nehem. III. 6.

Near the corner looking South West we suppose the fountain of Siloam was; and that, partly being persuaded by the words of Josephus before alleged, partly being induced to it by reason itself. For hence flowed that fountain by the South wall Eastwardly to the sheep-gate, as we suppose; thence the river somewhat sloping bends towards the North into the valley, and ends at length in the Pool of Siloam at the foot of Mount Zion.

On the West was 1. 〈 in non-Latin alphabet 〉 The gate of the valley, verse. 13. being now gotten to the foot of Mount Acra. And 2. A thousand Cubits thence 〈 in non-Latin alphabet 〉 The Esquiline or dung gate, verse. 14. And 3. 〈 in non-Latin alphabet 〉 The fountain gate, verse. 15. not that of Siloam, nor of Draco; but another.

And now we are come to the Pool of Siloam, and to the foot of Zion, whether they went up by certain steps, verse. 15. The Pool of Siloam was first a fountain and a river on the West without the walls: but at last Manasseh the King enclosed all 2 Chron. XXXIII. 14. that the City might be more secured of water in case of a seige: taught it by the example of his grandfather Hezekiah, but more incommodious, 2 Chron. XXXII. 3.

The wall went forward along burying places of David, another Pool, and the House of the strong, verse. 16. And not much after it bended Eastwardly: and now we are come to the North side. See verse. 19. & 20.

At the turning of this corner Herod built the most famous Psephin Tower, of which Josephus thus, 〈 in non-Latin alphabet 〉 , &c. On the North West corner the admired Psephin Tower lifts up itself, near which Titus encamped, &c.

There was no gate on this North side. The buildings which were inward, are mentioned, Nehem. III. verse. 20, 21, 22, 23, 24. and the Hippic Tower is mentioned by Josephus.

On the East were 1. A Tower advancing itself in the very bending of the North East corner. Within was the Kings house, and the Court of the Prison, verse. 25. 2. The water gate, of which is mention, Nehem. XII. 37. 3. Ophel, and the horse gate, Nehem. III. 27, 28. of which mention is also made, Jer. XXXI. 40. Whence was the beginning of the valley of Ben-Hinnom: which running out below the City Southward, at last bent into the West. Therefore the water-gate led into the valley of Kidron: but the horse-gate into the valley of Hinnom, at that place touching on the valley of Kidron. 4. The gate Miphkad; The Vulgar calls it The gate of judgment. 5. Not far distant thence was the South East corner. And thence a little on the South side was the sheepgate, whence we first set out.

Let us add the words of Josephus describing how the outmost wall went. 〈 in non-Latin alphabet 〉 , &c. It began on the North at the Hippic (or Horse) Tower, and extended to the Xystus, (or Open Gallery;) then touching upon the Council-house, it ended at the East walk of the Temple. On the other side Westwardly beginning from the same Tower, it stretched along by a place called Bethso, to the Gate of the Essenes; and thence it inclined to the South behind the fountain Siloam: and hence it bowed again Eastwardly unto Solomon's Pool, and passed on to a certain place, which they call Ophla, and joined to the East Walk of the Temple.

In which words let us observe two things for the asserting the Procession that we have gone. 1. That this description proceeds from the North to the West, the South, and the East. 2. That Ophla or Ophel, lay between the South East corner, and the porch of the Temple, which cannot at all be conceived, if you begin Nehemiah's delineation at any other place, then where we have. To these may be added the situation of Siloam, of which those things spoken in Josephus and the Scripture can in no manner be said, if you reckon it to be near Zion.

Let us add also the procession of the Choire, Nehem. XII. 31. They went up upon the wall, and went forward on the right hand to the dung-gate, the fountain-gate, the City of David, &c. verse. 37. Let those words, They went forward on the right hand, verse. 31. be observed; which could not be, unless according to the procession, which we have laid down, if so be they went up on the wall on the inside of the wall, which it is rough and strange not to think.

The other part of the Choire went on the left hand towards the South West, and to the gate of Ephraim, and the old gate and the fish gate, &c. verse. 29. Of the gate of Ephraim nothing was said in the delineation given Chap. III. Mention also is made of it, 2 Kings XIV. 13. where the corner gate is also spoke of; concerning which also here is nothing said.

In Nehemiah seems to be understood that place where formerly was a gate of that name, but now under the second Temple was vanished.

CHAP. XXVII. Mount Moriah.

WHerefore is it called Mount Moriah? R. Levi bar Chama, and R. Chaninah differ about this matter. One saith 〈 in non-Latin alphabet 〉 Because thence instruction should go forth to Israel: The other saith, 〈 in non-Latin alphabet 〉 Because thence should go forth fear to the Nations of the world.

It is a Tradition received by all, that the place where David built an Altar in the Threshing floor of Arauna, was the place where Abraham built his, upon which he bound Isaac; where Noah built his, when he went out of the Ark: that in the same place was the Altar, upon which Cain and Abel offered; that Adam offered there when he was created; and that he was created from thence. The Wise men say, He had the same place of Expiation, as he had of Creation.

Mount Moriah was so seated, that 〈 in non-Latin alphabet 〉 , the City in the manner of a Theatre lay about the Temple: on this side Zion, then Acra, and a little on the back of Bezetha.

The Mount of the Temple (that is the place where the buildings of the Temple were) was a square of five hundred cubits (see Ezek. XLII. 16, 17.) compassed with a most noble wall, and that fortified (shall I say?) with double Galleries or Halls, or adorned with them, or both? It went out beyond this wall towards the North West corner to such a dimension, that there the Tower Antonia was built, of most renowned workmanship and story.

The whole space of the Courts was hollow under ground: 〈 in non-Latin alphabet 〉 &c. And the whole Court stood upon arches and pillars, that so no Sepulcher might be made within this sacred space, whereby either the holy things or the people might gather pollution.

CHAP. XXVIII. The Court of the Gentiles. 〈 in non-Latin alphabet 〉 The Mountain of the house in the Rabbin's.

IN the Jewish Writers it is ordinarily called 〈 in non-Latin alphabet 〉 The Mountain of the house; sometimes 〈 in non-Latin alphabet 〉 or the common Court. Hence is it that a gate descending hither from the Court of the women, is called 〈 in non-Latin alphabet 〉 The gate, whence they go out from the Court of the women into the Common Court. Hence the Author of Tosaphtoth, They go out by the gate leading from the Court of the women 〈 in non-Latin alphabet 〉 into the Common Court. And some vessels of stone were fastened to the wall of the steps going up into the women's Court, and their covers are seen 〈 in non-Latin alphabet 〉 in the common Court.

And that because hither the Heathen might come. Rabban Gamaliel walking 〈 in non-Latin alphabet 〉 in the Court of the Gentiles, saw a Heathen woman, and blessed concerning her.

And those that were excommunicated and lamented. All that entered into the Mount of the Temple, enter the right hand way, and go about: but they go out the left hand way: except him, to whom any accident happens, for he goes about to the left hand. To him that asks, what is the matter with you, that you go about to the left hand? He answers, Because I lament: and he replies to him, He that dwells in this Temple comfort thee. Or because I am excommunicated; And to him he replies, He that dwells in this house, put it into their heart to receive thee.

And not seldom those that are unclean. Yea, he that carries away the scape goat might enter into the very Court, although he were then unclean. 〈 in non-Latin alphabet 〉 &c. Is he polluted who is to take away the goat? He entereth unclean even into the Court, and takes him away.

The greatest space of the Court of the Gentiles was on the South; the next to it on the East, the third on the North, but the least space was on the West. Of that place, where the space was greater, the use was greater also.

In the wall compassing this space were five gates: and within joining to the wall were 〈 in non-Latin alphabet 〉 double Galleries or Halls, which yielded delightful walks, and defense also from rains.

There was only one gate Eastward, and that was called the Gate of Susan; because the figure of Susan, the Metropolis of Persia was engraven in it, in token of subjecton. In this Gate sat a Council of three and twenty. At the Gate on both sides were 〈 in non-Latin alphabet 〉 Shops; and the whole Gallery-walk on this East side was called Solomon's Porch.

On the South were two Gates, both called the Gate of Huldah: of the reason of the name we are not solicitous. These looked towards Jerusalem or Acra. The Hall or Gallery gracing this South side was called 〈 in non-Latin alphabet 〉 The Kings walk, which was trebled, and of stately building.

On the West was the Gate 〈 in non-Latin alphabet 〉 Kiponus (haply so named from Coponius, Governor of Judea. By this Gate they went down into Zion, the bridge and way bending thither.

On the North was the Gate 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 Tedi or Teri, of no use; for so is the Tradition, The Gate of Tedi on the North was of no use. On this side was the Castel Antonia, where the Romans kept guard, and from hence perhaps might be the reason the Gate was deserted.

CHAP. XXIX. 〈 in non-Latin alphabet 〉 Chel. The Court of the Women.

THE Court of the Gentiles compassed the Temple and the Courts on every side. The same also did 〈 in non-Latin alphabet 〉 Chel, or the Ante-murale. That space was ten cubits broad, divided from the Court of the Gentiles, by a Fence ten hands breadth high; in which were thirteen breaches, which the Kings of Greece had made: but the Jews had again repaired them, and had appointed thirteen adorations answering to them.

Maimonides writes: Inwards (from the Court of the Gentiles) was a Fence that encompassed on every side, ten hands breadth in height: and within the Fence Chel or the Ante-murale: of which it is said in the Lamentations, 〈 in non-Latin alphabet 〉 And he caused Chel and the Wall to lament, Lam. II. 8.

Josephus writes, 〈 in non-Latin alphabet 〉 , &c. The second Circuit was gone up to by a few steps: which the partition of a stone wall surrounded: where was an inscription forbidding any of another Nation to enter upon pain of death. Hence happened that danger to Paul because of Trophimus the Ephesian, Act. 29.

The Chel, or Ante-murale (or second Inclosure about the Temple) was more sacred than the Court of the Gentiles: for hither no Heathen, nor any unclean by that which died of itself, nor who lay with a menftrous woman, might come.

From hence they ascended into the Court of the Women by twelve steps.

On the East it had only one Gate, called in the Holy Scripture, 〈 in non-Latin alphabet 〉 , Beautiful, Act. III. 2. In Josephus, The Corinthian gate: 〈 in non-Latin alphabet 〉 , &c. saith he, Of the Gates nine of them were everywhere overlaied with Gold, and Silver, likewise the Posts, and the Lintels. But one without the Temple made of Corinthian brass, did much exceed in glory those that were overlaid with Silver and Gold. And two Gates of every Court were each thirty cubits high, and fifteen broad.

On the South was only one Gate also, and one on the North; and Galleries, or Court-walks within joining to the Wall in the same manner, as in the outer Court, but not double. Before which were the Treasuries placed, or thirteen chests (called by the Talmudists 〈 in non-Latin alphabet 〉 Schopharoth ) in which was put the money offered for the various services of the Temple, and according to that variety the chests had various titles written on them: whence the Offerer might know into which to put his Offering, according to his quality.

Upon one was inscribed 〈 in non-Latin alphabet 〉 The new Shekles: into which were cast the Shekels of that year. Upon another 〈 in non-Latin alphabet 〉 The old Shekles, into which were gathered the shekels owing the last year. Upon another 〈 in non-Latin alphabet 〉 Pigeons and Turtles. Upon another 〈 in non-Latin alphabet 〉 The burnt sacrifice. Upon another 〈 in non-Latin alphabet 〉 The Wood. Upon another 〈 in non-Latin alphabet 〉 Frankincense. Upon another 〈 in non-Latin alphabet 〉 Gold for the propitiation. And six chests had written on them 〈 in non-Latin alphabet 〉 voluntary sacrifice.

The length of the women's Court was an hundred thirty five cubits, and the breadth an hundred thirty five cubits. And there were four chambers in the four corners of it, each forty cubits, but not roofed. See Ezek. XLVI. 21, 22.

At the South East was the Court of the Nazarites: because there the Nazarites boiled their Thank-offerings, and cut their hair, and put it under the pot.

At the North East was the chamber of Wood: where the Priests, defiled with any spot, searched the Wood, whether it was unclean by Worms. And all Wood, in which a Worm was found, was not fit for the Altar.

At the North West was the Chamber of the Leprous.

At the South West was the Chamber of Wine and Oil.

On the highest sides (we follow the version of the famous Constantine l'Empereur) was the smooth and plain Court of the Women, but they bounded it round about with an inward Gallery, that the women might see from above, and the men from below, that they might not be mingled.

In this Court of the Women was celebrated the sacred and festival dance in the feast of Tabernacles, called the pouring out of water: the Ritual of which you have in the place cited in the margin.

The Court of the Women was more sacred, than 〈 in non-Latin alphabet 〉 the Chel, because 〈 in non-Latin alphabet 〉 any who had contracted such an uncleanness, that was to be cleansed the same day, might not enter into it.

CHAP. XXX. The gate of Nicanor or the East gate of the Court of Israel.

FROM hence they went up from the Court of the Women fifteen steps. 〈 in non-Latin alphabet 〉 , &c. There were fifteen steps, saith Josephus, ascending from the partition wall of the women to the greater gate. Concerning these steps the Talmudists relating the custom of the Dance just now mentioned, speak thus: The religious men, and the men of good works, holding torches in their hands danced and sung. The Levites with Harps, Lyres, Cymbals, Trumpets, and infinite other musical Instruments, stood upon the fifteen steps going down out of the Court of Israel into the Womens Court, singing according to the number of the fifteen Psalms of Degrees, &c.

The East Gate of the Court of Israel was called the Gate of Nicanor. All the Gates were changed to be of Gold, except the Gate of Nicanor, because concerning that a miracle was shewn: others say, because the brass of it did exceedingly shine.

In the Gate of Nicanor they made the suspected wife drink the bitter waters; they purified the woman after child birth, and the Leper.

Of the miracle done about the folding doors of this Gate, see Constantine l'Empereur, Middoth, page 57. and Juchasin, fol. 65. 2. &c. Who also produceth another reason of the name in these words: In the book of Josephus ben Gorion it is said, that the Gate of Nicanor was so called, because a miracle was there shewn, namely that there they slew Nicanor a Captain of the Grecians in the days of the Asmoneans: which may also be seen in the end of the second Chapter of the Tract Taanith.

The History alleged is thus. Nicanor was one of the Captains of the Greeks, and every day he wagged his hand toward Judea and Jerusalem, and said, Oh! when will it be in my power, to lay them wast! But when the Asmonean family prevailed, they subdued them, and slew him, and hung up his Thumbs and great Toes upon the Gates of Jerusalem. Hence Nicanors day is in the Jewish Calendar.

This Gate was 〈 in non-Latin alphabet 〉 , &c. fifty cubits in height; the doors contained forty cubits, and very richly adorned with Silver and Gold laid on to a great thickness.

In that Gate sat a Council of three and twenty, as there was another in the Gate of Susan.

None of the Gates had 〈 in non-Latin alphabet 〉 (A small scroll of paper fixed to the Posts) but the Gate of Nicanor.

CHAP. XXXI. Concerning the Gates and Chambers lying on the South side of the Court.

HERE concerning the Chambers they differ. The Tract Middoth assigns these to the South side, The Chamber of Wood, the Chamber of the spring of water, the chamber Gazith. The Babylonian Gemara and Maimonides assign them to the North side. In Middoth, the Chamber of Salt, the Chamber of Happarva, the Chamber of them that wash, were on the North side: in those they are said to be on the South. The matter is hardly of so great moment, that we should weary ourselves in deciding this controversy. We enter not into disputes, but follow those things that are more probable, the Middoth being our guide.

I. Therefore we suppose first, that the Chamber Gazith was on the South side of the Court near the East corner: and that upon this reason, that since according to all the Jews (howsoever differing on what side it was placed) this Chamber was not in the middle of the three Chambers before named, but on the outside either on the one hand or on the other, the Council could not sit in the lot of Judah, if Gazith were not seated about that place, which we assign.

: 〈 in non-Latin alphabet 〉 The Chamber Gazith was in the form of a great Court-walk. And half of it was in the holy place, and the other half in that which was common: and it had two doors, whereof one opened towards the holy place, the other towards that which was common. That is, one into the Court, the other to the Chel. The great Sanhedrin sat in that part, which was in Chel; for none might sit in the Court, unless Kings only of the stock of David.

In the Chamber Gazith sat the Council of Israel, and judged concerning the Priests. Whosoever was found touched with any spot, was clothed in black, and was veiled in black, and went away. Whoever was without spot, being clothed and veiled in white went into the Court, and ministered with his brethren.

: 〈 in non-Latin alphabet 〉 The President sat in the West part of the Chamber; and Ab beth Din on his right hand, and the Elders on both sides in a half Circle.

How the Sanhedrin was driven from this Chamber, and when and why, we observe elsewhere.

II. 〈 in non-Latin alphabet 〉 The Chamber of the spring was next to this Westwardly: Where was a Well, and a Pully: whence water was supplied to the whole Court.

III. Contiguous to this was the Gate of Waters; so called, either because the water to be poured out upon the Altar on the feast of Tabernacles was brought in through this Gate, or because the Water-course conveyed into the Temple from the fountain Etam, went along through this Gate into the Chamber of the Spring. Abai saith, That fountain was deeper than the pavement of the Court three and twenty cubits. And I think, saith the Author of the Gloss, that the fountain Etam was the same with the waters of Nephtoa, of which mention is made in the book of Joshua (Chap. XV. 9.) for thence it descends and slopes into the East and West, and that place was the highest in the land of Israel.

IV. After this Gate was the Chamber of Wood, and above that 〈 in non-Latin alphabet 〉 The Chamber, 〈 in non-Latin alphabet 〉 , of the Magistrates; or as it was commonly called 〈 in non-Latin alphabet 〉 The Chamber of the Counselors: where there was a Sessions of the Priests consulting about the affairs of the Temple and Service. The Wood-chamber seems to be called so upon this account, because the Wood was conveyed hither after the search about it was made in the Chamber of Wood (which was in the corner of the Womens Court) whether there were any Worms in it. That which was found fit for the Altar was laid up here, that it might be more in readiness.

V. Beyond that was 〈 in non-Latin alphabet 〉 The Gate of offering: and after that 〈 in non-Latin alphabet 〉 The Gate of kindling.

CHAP. XXXII. The Gates and Doors on the North side.

I. FIRST we meet with the Gate and Chamber Nitsots; where the Priests and Levites watched. This was also called, The Gate of a song.

II. The Chamber of them that wash was next to that: and the Chamber of Happarva joining to that. In that they washed the inwards of the sacrifices; in this they salted the skins of the sacrifices. Some believe one Parva a Magician built this Chamber; others that that Magician Parva made a secret hole in the wall of this Chamber, that through that he might see what was here done by the High Priest. For in a covered place of this Chamber there was a bath for the great Priest in the day of Expiation.

III. Thence was the Gate of offering, or of Corban: This was also called The Gate of the Women. The reason rendered of the former name is, that by this Gate they brought in the most holy sacrifices, which were slain on the North. But the reason of the latter is more obscure: perhaps before that Gate the Women delivered their sacrifices into the hands of the Priests.

IV. After that Gate Westward was the Chamber of Salt: where Salt was laid up for the offerings.

V. Following that was the Gate Beth-mokad, or the Gate of Burning: so called from a Chamber adjoining, where a fire continually burnt for the use of the Priests. This also was called the Gate Corban: for between this and the Gate last named, was the Chamber, where the public treasure of the Temple was laid up. In Beth-mokad were four Chambers. 1. 〈 in non-Latin alphabet 〉 The Chamber of Lambs: where they were kept for the use of the Altar. 2. The Chamber of the Shewbread. 3. The Chamber where the stones of the Altar were laid up by the Asmoneans, when the Kings of Greece had profaned the Altar. 4. The Chamber, whence they went down into the Bath.

CHAP. XXXIII. The Court itself.

THE floor of the whole sacred Earth was not level, but rising: When any went on from the East Gate of the Court of the Gentiles to the furthest part of the Chel, he went all in a level. From the Chel he went up into the Court of the Women twelve steps, whereof every step was half a cubit in height. Along the whole Court of the Women he went in a level; and thence went up into the Court of Israel fifteen steps, every step half a cubit in height.

The Court of Israel was an hundred thirty five cubits in length, eleven in breadth.

Through all this Court one went in a level, and thence went up into the Court of the Priests by one step of a cubit high: on which was set a pulpit (where the Choi • e of the Levites that sung stood) and in it were three steps, each half a cubit. Therefore the Court of the Priests is found to be two cubits and an half higher than the Court of Israel.

The Court of the Priests was an hundred thirty five cubits in length, eleven in breadth. And they divided the heads of the beams between the Court of Israel, and the Court of the Priests.

They went through the Court of the Priests in a level, and the same they did along the space by the Altar, and along the space between the Altar and the Pronaon, or the Porch of the Temple. Thither they ascended by twelve steps, each half a cubit high. The floor of the Pronaon, and the Temple was all level: and was higher than the floor of the East Gate of the Court of the Gentiles two and twenty cubits.

The length of the whole Court was an hundred eighty seven cubits, that is, from East to West. To wit,

CHAP. XXXIV. The Altar. The Rings. The Laver.

THE Altar was on every side two and thirty cubits: after the ascent of one cubit it was so straitened, that it was less by one cubit in the whole square, that is, on every side thirty cubits. It went up five cubits, and again was straitened a cubit; so that there it was eight and twenty cubits on every side. The place of the horns on every part was the space of one cubit: so that now it was six and twenty cubits every way. The place of the Priests walk hither and thither was one cubit: so that the place of burning extended four and twenty cubits round about.

A scarlet thread begirt the middle of the Altar, to discern between the upper bloods, and the lower.

The Basis of the Altar toward the South-East had no corner, because that part was not within the portion of Judah.

At the horn between the West and the South were two holes, like nostrils through which the sprinkled blood descended, and flowed into the brook Kedron.

The ascent to the Altar was on the South two and thirty cubits, and the breadth sixteen cubits. There was a time, when upon this ascent one Priest stabbed another Priest with his knife, while they strove, who should first get up to the Altar.

On the North was six orders of rings, each of which contained four. There are some who assert there were four orders, and each contained six, at which they killed the sacrifices: there therefore was the place of slaughter. Nearby were low pillars set up, upon which were laid overthwart beams of Cedar: in these were fastened iron hooks, on which the sacrifices were hung; and they were flayed on marble Tables, which were between those pillars.

There was a Laver or Cistern between the Porch and the Altar, and it lay a little to the South. Ben Kattin made twelve Cocks for it, which before had but two. He also made 〈 in non-Latin alphabet 〉 The machine of the Cistern: that is, as the Gloss explains it, Ben Kattin, when he was the chief Priest made those Cocks for the Cistern, that the waters might flow out of them, he made also a pulley or a wheel, whereby water might be drawn for the use of the Cistern.

Between the Altar and the 〈 in non-Latin alphabet 〉 (or Porch ) was the space of two and twenty cubits. They went up thither by twelve steps, each half a cubit in height.

The Temple was straight on the hinder part, but broad on the fore part; and resembled the figure of a Lion, because it is said, Woe to Ariel, (the Lion of the Lord) to Ariel, the City where David encamped. As the Lion is narrower behind, and broader before, so also was the Temple. For the Porch was broader than the Temple fifteen cubits on the North, and fifteen cubits on the South; and that space jetting out on both sides was called 〈 in non-Latin alphabet 〉 The place of knives, namely, where the holy knives, used in killing of the sacrifices, were laid up.

The length of the Temple contained an hundred cubits, the breadth seventy: including within this measure the Porch, the Chambers and the thickness of the outward wall; to trace all which would be too much. And these things which we have said, we have therefore run through with the more hast, both because the famous Constantine l'Empereur hath very learnedly and largely treated of them, and because we ourselves largely enough, though much more unlearnedly have heretofore done these things in a just volume in our English Tongue.

CHAP. XXXV. Some other memorable places of the City.

• I. THERE was a Street leading from the Gate of Waters to the Mount of the Temple, which seems to be called the Street of the Temple, Ezra X. 9. This way they went from the Temple to Mount Olivet.
• II. The ascent to the Mount of the Temple was not so difficult, but Cattle and Oxen might be driven thither; nor so easy, but that it required some pains of those that went up. A child was free from presenting himself in the Temple at the three feasts, until (according to the School of Hillel) he was able, his father taking him by the hand, to go up with him into the Mount of the Temple.
• III. 〈 in non-Latin alphabet 〉 . The Vale of the Tyropaei (or the Cheesmongers) that divided between the hill of the upper City, and the lower, went down unto Siloam. The Entrance into this Vale probably was Eastward by the Horse-gate, and the Street (the most noted of the whole City) went onward to the West.
• IV. 〈 in non-Latin alphabet 〉 The upper street. Any spittle found in the City was clean, except that which was found in the upper street. The Gloss thus, The spittle of any unclean person is unclean, and defiles. But strangers of another Country are as unclean among us, as those that have a flux. Now the strangers dwelt in the upper street. Here I remember the story of Ishmael ben Camithi, the High Priest; who when he went out on the day of Expiation to speak with a certain ( Heathen ) Captain, some spittle was sprinkled upon his cloths from the others mouth: whereby being defiled he could not perform the service of that day: his brother therefore officiated for him.
• V. 〈 in non-Latin alphabet 〉 The street of the Butchers.

• VI. 〈 in non-Latin alphabet 〉 The street of those that dealt in Wool.

  In the Butchers street, which was at Jerusalem, they locked the door (on the Sabbath) and laid the key in the window, which was above the door. R. Jose saith, That this was in the street of those that dealt in Wool.

• Josephus hath these words, 〈 in non-Latin alphabet 〉 . In the new City there was a Wool-market, and Braziers shops, and a market of garments.
• VII. At Jerusalem was a great Court, called 〈 in non-Latin alphabet 〉 Beth Jaazek, where the Cities were gathered together (namely that they might testify concerning the New Moon) and there the Sanhedrim took them into examination, and delicious feasts were made ready for them there, that they might the more willingly come thither, for the sake thereof.
• VIII. Some Courts also were built upon a rock, under which there was made a hollow, that by no means any sepulcher might be there. Hither they brought some teeming women, that they might be delivered there, and might there also bring up their children. And the reason of that curiosity was, that those children, there born and brought up, where they were so secure from being touched by a sepulcher, might be clean without doubt, and fit to sprinkle with purifying water such as were polluted with a dead carcass. The children were shut up in those Courts, until they became seven or eight years old. (So R. Solomon, who also cites Tosaptoth, where nevertheless it is, until they are eighteen years of age. ) And when the sprinkling of any one is to be performed, they are brought with the like care and curiosity to the place where the thing is to be done, riding upon Oxen, because their bellies being so thick, might defend them the more securely from the defilement of any sepulcher in the way.
• IX. There were not a few Caves in the City hollowed out of the rock, which we observed concerning the hollowed floor of the Temple. Into one of these Simon the Tyrant betook himself with his accomplices, when he dispaired of his affairs. Of whom you have a memorable story in the place quoted.
• X. Besides the Pool of Siloam, of Bethesda, of Solomon, (if that were not the same with Bethesda ) there was 〈 in non-Latin alphabet 〉 , the Sparrow-pool, before Antonia, and 〈 in non-Latin alphabet 〉 , the Almond-pool, on the Northside of the City.
• XI. We cannot also pass over 〈 in non-Latin alphabet 〉 The stone of things lost: where publication was made concerning anything lost or missing.
• XII. We conclude with the Trench brought round the City by Titus, wherein he shut it up in the siege. Beginning from the Tents of the Assyrians, where he encamped, he brought a Trench 〈 in non-Latin alphabet 〉 , to the nether new City, (the upper was the hill Bezetha, the nether was a place somewhat lower on the East of Zion) and thence along Kidron to Mount Olivet. Thence bending to the South he shut up the Mountain round, to the rock called 〈 in non-Latin alphabet 〉 , the Dove-cote, and the hill beyond, which lies over the valley of Siloam. From thence bending on the West he came even into the vale of the fountain. After which ascending along the Sepulcher of Anan the chief Priest, and inclosing the mountain, where Pompey pitched his tents, he bended to the North side, and going forward as far as the Village, which is called, The House, or place of Turpentine (perhaps 〈 in non-Latin alphabet 〉 ) and after that, taking in the Sepulcher of Herod, he came Eastwardly to his own Entrenchment.

CHAP. XXXVI. Synagogues in the City; and Schools.

R. Phinehas in the name of R. Hoshaia saith, There were four hundred and sixty Synagogues in Jerusalem: everyone of which had a house of the book, and a house of doctrine: 〈 in non-Latin alphabet 〉 A house of the book for the Scripture, that is, where the Scripture might be read: and a house of doctrine for Traditions, that is, the Beth Midrash, where Traditions might be taught. These things are recited elsewhere, and there the number ariseth to four hundred and eighty. R. Phinehas in the name of R. Hoshaia saith, There were four hundred and eighty Synagogues in Jerusalem, &c. We do not make enquiry here concerning the numbers being varied: the latter is more received: and it is made out by Gematry, as they call it, out of the word 〈 in non-Latin alphabet 〉 full, Esa. I. 21. We find in Pesikta: R. Menahem from R. Hoshaia saith, four hundred and eighty Synagogues were in Jerusalem, according to the Arithmetical value of the word 〈 in non-Latin alphabet 〉 Note, that the letter 〈 in non-Latin alphabet 〉 Aleph is not computed.

〈 in non-Latin alphabet 〉 The Synagogue of the Alexandrians is mentioned by the Talmudists: concerning which also the Holy Scripture speaks, Act. VI. 9.

Eleazar ben R. Zadok received (for a price) the Synagogue of the Alexandrians, and did his necessary works in it. The Alexandrians had built it at their own charge. This story is recited by the Babylonian Talmudists, and they for Alexandrians have 〈 in non-Latin alphabet 〉 The Braziers. For so they write. The Synagogue of the Braziers, which was at Jerusalem, they themselves sold to R. Eleazar, &c. The Gloss renders 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 Workmen in brass. The reason why the Alexandrians were so called you may fetch perhaps from this story. There was a brass Cymbal in the Temple, and there being a crack in it, the Wise men brought Artificers from Alexandria, to mend it, &c. There was also a brass Mortar in the Temple, in which they beat their spices, and there being a crack in it, the Wise men brought Artificers from Alexandria to mend it, &c.

Consider well what 〈 in non-Latin alphabet 〉 The language of Tursi, means in that legend. Bigthan and Teresh 〈 in non-Latin alphabet 〉 (perhaps) Were two Tarsians: or, if you will, Two Artificers: And they talked together 〈 in non-Latin alphabet 〉 in the language of Tursi. (Where the Gloss, Tursi is the name of a place) and they knew not that Mordecai was one of the Elders in the Chamber Gazith, and that he understood seventy languages, &c.

In the place noted in the margin, these words are related concerning the sending away the Goat Azazel, or the Scape-goat: The chief Priests permitted not an Israelite to lead away the Scape-goat into the Wilderness: but once one Arsela, who was an Israelite, led him away: and they made him a footstool because of the Babylonians, who used to pull off his hair, and to say, Take it, and go. The Gemara thus, Rabba Bar bar Channah saith, They were not Babylonians, but Alexandrians; but because they hated the Babylonians, therefore they called them by their name. Take it, and go, &c. 〈 in non-Latin alphabet 〉 &c. Why does this Goat tarry, when the sins of this generation are so many? Where the Gloss thus, They made him a footstool, or something to put under his feet, that he might be higher, and upon this he went out of the Court, and out of the City: and this, lest the Babylonians should touch the Goat: for they used to pull off his hair, and to say, Go, make hast, be gone, delay not, our sins are yet upon us. And after, The Inhabitants of the land of Israel hated the Babylonians; everyone therefore carrying himself irreverently and undecently they called by their name.

〈 in non-Latin alphabet 〉 The Synagogue of the Liberti • es, Act. VI. 9. 〈 in non-Latin alphabet 〉 The Synagogue of those that are made free: of whom the Talmudists speak infinitely.

CHAP. XXXVII. Beth-phage. 〈 in non-Latin alphabet 〉 .

THERE is very frequent mention of this place in the Talmudists: and certainly a more careful comparison of the Maps with those things, which are said by them of the situation of this place, is worthy to be made; when they place it in Mount Olivet these make it contiguous to the buildings of Jerusalem.

I. In the place cited in the margin, the case 〈 in non-Latin alphabet 〉 of a stubbern Judge, (or Elder ) is handling. For when by the prescript of the Law difficult matters, and such things as concerning which the lower Councils could not judge, were to be brought unto the chief Council, unto the place which God should choose, Deut. XVII. 8. and when that Judge of the lower Council, who after the determination and sentence pronounced in that cause, which he propounded, shall refuse to obey, and shall deny to behave himself according to their sentence, is guilty of death, verse. 12. inquiry is made, Whether, 〈 in non-Latin alphabet 〉 &c. If he shall find the Sanhedrin sitting in Beth-phage, and shall rebel against the sentence pronounced by them there, that stubbornness be to be judged for rebellion, which according to the Law is to be punished with death: and it is answered, The Text saith, Thou shalt arise, and go up to the place, &c. Whence it is taught, that the place itself (the chamber Gazith only) adds force to the sentence. The Gloss writes thus, 〈 in non-Latin alphabet 〉 &c. Beth-phage was a place within the Walls of the City, and was reckoned as Jerusalem itself in respect of all things. Observe, Beth-phage was within the Walls of Jerusalem: so that if the sentence of the Sanhedrin pronounced at Jerusalem (out of the Chamber Gazith ) obtained in the case propounded, it had obtained when pronounced in Beth-phage.

II. He that kills a sacrifice of thanksgiving within the Wall, and bread of it is without the Wall, the bread is not holy. What is without the Wall? R. Jochanan saith, Without the Wall of Beth-phage, but without the Wall of the Court, it is holy. The Gloss thus, 〈 in non-Latin alphabet 〉 Beth-phage is the outmost place in Jerusalem: and whosoever is without the Walls of Beth-phage, is without Jerusalem, where is no place to eat the holy things.

III. It is disputed, whether the Passover be to be slain in the name of a person in prison singly; and among other things thus it is determined: If he be within the Walls of Beth-phage, let them kill it for him singly. Why? Because it is possible, to come to him, and he may eat it. The Gloss, Beth-phage is the outmost place in Jerusalem: and thither they carry the Passover to the person imprisoned, that he may eat it, because he is there within Jerusalem. For it was by no means lawful to eat the Passover without Jerusalem.

IV. The two loaves (daily offered by the chief Priest) and the show-bread are baked aright either in the Court, or in Beth-phage.

V. That which we produced first concerning the cause 〈 in non-Latin alphabet 〉 of the stubborn Elder, is recited also elsewhere, and these words are added, He found the Council sitting in Beth-phage: for example sake. if he betook himself thither to measure for the beheading of the Cow, or to add to the space of the City, or the Courts.

VI. He threshes within the Walls of Beth-phage. The Gloss, Beth-phage is the outmost circuit of Jerusalem. The Aruch, the Wall of Beth-phage is the Wall of Jerusalem.

Now consult the Maps and the Commentaries of Christians, and you have Beth-phage seated far from the Walls of the City, not very far from the top of Mount Olivet: where also the footsteps of it (even at this day) are falsely shewn to Travailers. So our Countryman Sands, an Eye witness, writes concerning it: We now ascend Mount Olivet (saith he) another way bending more Northwards: (For before, he had described the Ascent to Bethany) On the right-hand, nor far from the top was Beth-phage seated, whose very foundations are confounded, from whence Christ sitting upon the sole of an Ass, went in triumph to Jerusalem: The Father Guardian every Palm-Sunday now superstitiously imitating him.

They took their resolutions concerning the situation of this place not elsewhere certainly than from the Gospel history, which seems openly to delineate Beth-phage at the Mount Olivet. True indeed, and yet nothing hinders, but we may believe the Jews, asserting it to be within the Walls of Jerusalem, since they illustrate the thing with so many examples; nor is there any reason, why they should either feign or dissemble anything in this matter.

To the determining therefore of the business, we must have recourse, first to the derivation of the word: Beth-phage is rendered by some a house or place of a fountain, from the Greek 〈 in non-Latin alphabet 〉 , a sountain: but this is something hard: by the Glosser in Bava Mezia, in the place last cited, it is rendered, a paved Causeway; The outmost compass of Jerusalem, saith he, which they added to it, is called Beth-phage, and seems to me to denote a beaten way. To which that of the Targumists seem to agree, who render 〈 in non-Latin alphabet 〉 At the Valley of Shaveh, Gen. XIV. 17. 〈 in non-Latin alphabet 〉 But what need is there of wandering abroad either into a strange, or more unusual dialect, when the word 〈 in non-Latin alphabet 〉 Phagi most vulgarly, and in all men's mouths denotes Green figs, which Mount Olivet was not a little famous for? For although it took its name from Olives, yet it produced both Fig trees and Palms; and according to the variety of these, growing in divers tracts of the Moun̄t, so various names were imposed upon those Tracts, which we note elsewhere. That lowest part therefore of the mountain, which runs out next the City, is called from the green Figs, Beth-phage: by which name also that part of Jerusalem next adjacent is called, by reason of the vicinity of that place. And from these things well regarded one may more rightly and plainly understand the story of Christ coming this way.

He had lodged in Bethany the Town of Lazarus, Joh. XII. 1. From thence in the morning going onward he is said to come to Beth-phage, and Bethany, Mark XI. 1. that is, to that place, where those Tracts of the Mountain known by those names did touch upon one another. And when he was about to ascend into Heaven, he is said to lead out his Disciples 〈 in non-Latin alphabet 〉 , as far as Bethany, Luke XXIV. 50. but not further than a Sabbath days journey, Act. 1. 12. whereas the Town where Lazarus dwelt was almost twice as far, Joh. XI. 18. He went therefore out of Jerusalem through Bethphage within the Walls, and Beth-phage without the Walls, and measuring a Sabbathdays journey, or thereabouts, arrived to that place and Tract of Olivet, where the name of Beth-phage ceased, and the name of Bethany began, and there he ascended. I doubt therefore, whether there was any Town in Olivet called Beth-phage, but rather a great Tract of the Mountain was so called, and the outermost Street of Jerusalem within the Walls was called by the same name by reason of its nearness to that Tract.

CHAP. XXXVIII. Kedron.

TO 〈 in non-Latin alphabet 〉 . A deep bottom, called Kedron, bounds the Mount of Olives, which lies against the City Eastward. 〈 in non-Latin alphabet 〉 They built a foot-causey, or a foot-bridge, upheld with arches, from the Mount of the Temple to the Mount of Olives, upon which they led away the red Cow to be burned. In like manner such a foot-causey they made, upon which they led away the Scape-goat: Both were built at the charges of the public treasure, which was in the Temple. The reason of that curiosity concerning the Bed Cow was this: when the ashes of that Cow were especially purifying above all other things, (for they cleansed from the uncleanness contracted by the touch of a dead person) they thought no caution enough to keep him safe from uncleanness, who was to burn the Cow. When therefore there might be perhaps some Sepulchers not seen, in the way he was to go, whereby he might be defiled, and so the whole action be rendered useless, they made him a path at no small cost all the way upon arches joining to one another, where it was not possible to touch a place of burial. The like care and curiosity was used in leading away the Scape-goat.

The Sheaf of first-fruits was reaped from the ashes-valley of the brook Kidron. The first day of the feast of the Passover certain persons departed from the Sanhedrin went forth into that valley, a great company attending them, and very many out of the neighbouring Towns flocked together, that the thing might be done a great multitude being present. And the reason of the pomp was fetched thence, because the Baithuseans or Sadducees, did not think well of doing that action on that day: therefore that they might cross that crossing opinion, they performed the business with as much show as could be. When it was now Even, he, on whom the office of reaping laid, saith, the Sun is set, and they answered, Well. The Sun is set, and they answered, Well. With this reaping hook; and they answered, Well. With this reaping hook; and they answered, Well. In this basket; and they answered, Well. In this basket; and they answered, Well. If it were the Sabbath, he said, On this Sabbath; and they answered, Well. On this Sabbath; and they answered, Well. I will reap; and they answered, Reap. I will reap; and they answered, Reap. This he said thrice, and they answered thrice, Well.

In the place marked in the margin they are treating concerning removing a Sepulcher, seated in an inconvenient place, that it might not pollute any man. Examples are brought in of the Sepulchers of the house of David, which were moved out of their places, and of the Sepulchers of the sons of Huldah, which were within Jerusalem, and were not moved out of their places. Hence it appears, saith R. Akibah, that there was a certain Cave, whereby filth and uncleanness was carried down into the valley of Kidron.

By such a pipe and evacuation under ground did the filth of the Court of the Temple run into the valley of Kidron. The blood poured at the foot of the Altar 〈 in non-Latin alphabet 〉 flowed into a pipe, and emptied itself into the valley of Kidron: and it was sold to the Gardiners to dung their gardens.

CHAP. XXXIX. The Valley of Hinnom, 〈 in non-Latin alphabet 〉

A Great part of the Valley of Kidron was called also the Valley of Hinnom. Jeremiah going forth into the Valley of Hinnom, went out by the gate 〈 in non-Latin alphabet 〉 Hacharsith, the Sun gate; Jer. XIX. 2. that is, the Rabbins and others being interpreters, by the East gate. For thence was the beginning of the Valley of Hinnom, which after some space bending itself Westward ran out along the South side of the City.

There is no need to repeat those very many things, which are related of this place in the Old Testament; they are historical. The mention of it in the New is only mystical and metaphorical, and is transferred to denote the place of the damned. Under the second Temple, when those things were vanished, which had set an eternal mark of infamy upon this place, to wit, Idolatry, and the howlings of Infants roasted to Moloch, yet so much of the filthiness, and of the abominable name remained, that even now it did as much bear to the life the representation of Hell, as it had done before.

It was the common sink of the whole City, whither all filth, and all kind of nastiness met. It was probably the common burying place of the City, (if so be they did now bury within so small a distance from the City.) They shall bury in Tophet, until there be no more any place, Jer. VII. 32. And there was there also a continual sire, whereby bones and other filthy things were consumed, lest they might offend or infect the City. There is a tradition according to the School of Rabban Jochanan ben Zaccai. There are two Paealm trees in the Valley of Ben-Hinnom, between which a smoke arises: and this is that we learn, The Palms of the Mountain are fit for Iron. And, this is the door of Gehenna.

Some of the Rabbins apply that of Isaiah hither, Chap. LXVI. verse. the last. They shall go out, and see the dead carcasses of the men that rebel against me, for their worm shall not die, and their fire shall not be quenched. Those Gentiles (saith Kimchi upon the place) who come to worship from month to month, and from Sabbath to Sabbath, shall go out without Jerusalem into the Valley of Jehoshaphat, and shall see the carcasses of Gog and Magog, &c. And a little after, The just shall go out without Jerusalem into the Valley of Hinnom, and shall see those that rebel, &c.

What is to be resolved concerning the Valley of Jehoshaphat, he himself doubts, and leaves undetermined: For either Jehoshaphat, saith he, here erected some building, or did some work, or it is called the Valley of Jehoshaphat because of judgment. So also Jarchi 〈 in non-Latin alphabet 〉 Jehoshaphat means all one with the Judgment of the Lord.

CHAP. XL. Mount Olivet. 〈 in non-Latin alphabet 〉 The Mount of Olives, 2 Sam. XV. 30. Zech. XIV. 4. In the Rabbin's commonly 〈 in non-Latin alphabet 〉 The Mount of Oil.

〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 The Mount called the Mount of Olives, lying over against the City, is distant five furlongs. But Luke saith, Act. 1. 12. Then they returned from the Mount, called Olivet, 〈 in non-Latin alphabet 〉 which is near Jerusalem, a Sabbath days journey. But now a Sabbath days journey contained eight furlongs, or a whole mile. Neither yet for all this doth Luke fight against Josephus. For this last measures the space to the first foundation of Olivet; the other to that place of Olivet, where our Savior ascended. The first foot of the Mount was distant five furlongs from the City: but Christ being about to ascend went up the Mountain three furlongs further.

The Mount had its name from the Olive trees, however other trees grew in it; and that because the number of these perhaps was greater, and the fruit better. Among other trees two Cedars are mentioned, or rather two monsters of Cedars. Two Cedars, they say, were in the Mount of Olivet, under one of which were four shops, where all things needful for purisications were sold: out of the other they fetched every month forty Sea's (certain measures) of Pigeons, whence all the women to be purified were supplied.

It is a dream like that story, that beneath this mountain all the dead are to be raised. When the dead shall live again, say they, Mount Olivet is to be rent in two, and all the dead of Israel shall come out thence: yea, those righteous persons, who died in captivity, shall be rolled under the Earth, and shall come forth under the Mount of Olivet.

There was a place in the Mount directly opposite against the East-gate of the Temple, to which the Priest, that was to burn the red Cow, went along a foot-bridge laid upon arches, as it was said before. And when he sprinkled his blood there, he directly levelled his eyes at the Holy of Holies.

Those signal flames also, accustomed to be waved up and down on the top of this Mount in token of the New Moon now stated, are worthy of mention. The custom and manner is thus described. Formerly they held up flames; but when the Cutheans spoiled this, it was decreed, that they should send Messengers: The Gloss is this, They held up the flames presently after the time of the New Moon was stated: and there was no need to send messengers to those that were a far off in captivity, to give them notice of the time; for those slames gave notice: and the Cutheans sometime held up flames in an undue time, and so deceived Israel.

The Text goes forward: How did they hold up the flames? They took long staves of Cedar, and Canes, and Fat wood, and the course part of the Flax, and bound these together with a thread. And one going up to the Mount put fire to it, and shakes the flame up and down, this way and that way, until he sees another doing so in a second Mountain, and another so in a third Mountain. But whence did they lift up these flames first? 〈 in non-Latin alphabet 〉 From the Mount of Olivet to Sartaba; From Sartaba to Gryphena; From Gryphena to Hauran; From Hauran to Beth Baltin. And he who held up the flame in Beth Baltin, departed not thence, but waved his flame up and down, this way and that way, until he saw the whole captivity abounding in flames. 〈 in non-Latin alphabet 〉 The Gemarists inquire, What, From Beth Baltin means? This is Biram. What the Captivity means? Rabh Joseph saith, This is Pombeditha. What means 〈 in non-Latin alphabet 〉 As it were a burning pit of fire? There is a tradition, that everyone taking a torch in his hand, goes up upon his house, &c.

The Jews believe the Messias shall converse very much in this mountain: which is agreeable to truth and reason. For when they think his primary seat shall be at Jerusalem, they cannot but believe some such thing of that Mount. R. Janna saith, 〈 in non-Latin alphabet 〉 The divine Majesty stood three years and an half in Mount Olivet, and preached, saying, Seek ye the Lord, while he may be found; call upon him while he is near.

And now let us from this mountain look back upon the City. Imagine yourself sitting in that place, where the Priest stood, while he burnt the red Cow, directly over against the East gate of the Temple. Between the Mount and the City you might see a Valley running between, compassing Zion on the right hand, and Jerusalem on the left: the gate of Waters against you, leading to the Temple, on the left hand Ophla and the Horse-gate. From thence, as we have said, was the beginning of the Valley of Hinnom, which at length bowed towards the South side of the City. In that place near the Wall was the Fullers field: which whether it was so called from Wood framed together, where Fullers dried their cloth, or 〈 in non-Latin alphabet 〉 , from a Fullers monument, of which Josephus writes, we do not dispute.

From the Horse-gate Westward runs out the Valley Kidron, (in which is a Brook, whence the Valley takes its name) embracing Zion also on the North, and spreading abroad itself in a more spacious breadth.

Below the City there was a place (we do not dare to mark it out) which was called 〈 in non-Latin alphabet 〉 Motza: hither they came down (in the feast of Tabernacles) and cropped off thence long boughs of Willow (it may be from the banks of the brook Kidron) and going away placed them near the sides of the Altar, bended after that manner, that their heads might bow over the top of the Altar, &c.

It is no mervail, if there were a multitude of gardens without the City, when there were none within. Among them 〈 in non-Latin alphabet 〉 A Garden of Jerusalem is famed, wherein Figs grew, which were sold for three or four assarii each: and yet neither the Truma, nor the Tenth was ever taken of them.

Josephus hath these words, 〈 in non-Latin alphabet 〉 , &c. The gardening was all compassed about from the Wall with trenches, and everything was divided with crooked gardens, and many walls.

CHAP. XLI. Bethany. 〈 in non-Latin alphabet 〉 . Beth-hene.

BEthany seems to be the same with 〈 in non-Latin alphabet 〉 among the Talmudists. Of which they write thus. They treat in the place noted in the margin concerning eating of fruits the seventh year, and concerning 〈 in non-Latin alphabet 〉 Beor, of which we have spoke before. They inquire, how long one may eat of these or the other fruits. And they state the business thus: They eat Olives, say they, until the last ceases in Tekoa. R. Eleazar saith, Until the last ceases in Gush Chalab, (in the Tribe of Asher.) They eat dry figs, until green figs cease 〈 in non-Latin alphabet 〉 in Beth-hene. R. Judah saith, The green figs of Beth-hene are not mentioned; unless in respect of the Tenths; as the Tradition is 〈 in non-Latin alphabet 〉 &c. The figs of Beth-hene, and the dates of Tubni are bound to be tithed. The Gloss is this, They are not mentined in the Schools among fruits, unless in respect of tithing. These words are recited in Erubhin: where the word 〈 in non-Latin alphabet 〉 Beth-hene is writ, 〈 in non-Latin alphabet 〉 Beth jone, and 〈 in non-Latin alphabet 〉 Tubni is writ 〈 in non-Latin alphabet 〉 Tubina.

Beth-hene certainly seems to be the same altogether with our Bethany, and the Name to be drawn from the word 〈 in non-Latin alphabet 〉 Athene, which signifies the Dates of Palm trees, not come to ripeness: as the word 〈 in non-Latin alphabet 〉 also signifies Green-figs, that is, such figs as are not yet ripe.

And now take a Prospect a little of Mount Olivet. Here you may see Olive-trees, and in that place is Geth-semani, The place of oil-presses. There you may see Palm-trees growing, and that place is called Bethany 〈 in non-Latin alphabet 〉 The place of Dates. And we may observe in the Gospel-history, how those that met Christ, as he was going forward from Bethany, had branches of Palm-trees ready at hand. There you may see Fig-trees growing, and that place was called Beth-phage, The place of Green-figs.

Therefore some part of Olivet was called Bethany from the Palm-trees; there was a Town also called of the same Name over against it. The Town was fifteen furlongs distant from Jerusalem. And the Coast of that name went on till it reached the distance of a Sabbath days journey only from the City.

CHAP. XLII. 〈 in non-Latin alphabet 〉 . Scopo.

IN that manner as Mount Olivet laid over against the City on the East, the Valley of Kidron running between: so on the North behind a Valley somewhat broader, stretched out from Zion North-ward, the land swelled into a Hill, at the place which from thence was called Zophim, because thence there was a Prospect on all sides, but especially towards the City.

Concerning it Josephus thus. Caesar when he had received a legion by night from Ammaus, the day after moving his Tents thence, 〈 in non-Latin alphabet 〉 , &c. He entered into Scopo so called. Where the City appeared, and the greatness of the Temple shining out: as that plain Tract of land touching upon the North coast of the City is truly called Scopus, The Viewer.

Hence those Canons and Cautions. He that pisseth, let him turn his face to the North, he that easeth nature, to the South. R. Josi ben R. Bon saith, The Tradition is, From Zophim and within. That is, if this be done by any one from Zophim inwards, when he is now within the prospect of the City; when he pisseth, let him turn his face to the North, that he do not expose his modest parts before the Temple: when he easeth nature, let him turn his face to the South, that he expose not his buttocks before it.

If any one being gone out of Jerusalem, shall remember, that holy flesh is in his hand, if he be now gone beyond Zophim, let him burn it in the place where he is. (For it is polluted by being carried out of the Walls of Jerusalem.) But if he be not beyond Zophim, let him go back, and burn it before the Temple. Where the Gloss thus, Zophim is a place, whence the Temple may be seen. But another Gloss doth not understand the thing here of that proper place, but of the whole compass about the City, wheresoever the City could first be seen. So R. Eliezar of Abraham, going from the South to Jerusalem, The third day they came to Zophim: but when he came to Zophim, he saw the glory of the divine Majesty sitting upon the Mount (Moriah. )

CHAP. XLIII. Ramah. Ramathaim Zophim. Gibeah.

THERE was a certain Ramah in the Tribe of Benjamin, Jos. XVIII. 25. and that within sight of Jerusalem, as it seems, Judge. XIX. 13. where it is named with Gibeah: and elsewhere, Hos. V. 8. which Towns were not much distant. See 1 Sam. XXII. 6. Saul sat in Gibeah under a grove in Ramah. Here the Gemarists trifle. Whence is it, say they, that Ramah is placed near Gibeah? To hint to you, that the speech of Samuel of Ramah was the cause, why Saul remained two years and an half in Gibeah. They blindly look over Ramah in the Tribe of Benjamin, and look only at Ramah in Ephraim, where Samuel was born.

His native Town is very often called Ramah, once Ramathaim Zophim, 1 Sam. I. 1. There was a certain man of Ramathaim: that is, one of the two Ramaths, which were surnamed also Zophim. A like form of speech is that 1 Sam. XVIII. 21. 〈 in non-Latin alphabet 〉 In one of the two thou shalt be my son in Law. That Town of Samuel was Ramath Zophim, and this of Benjamin was Ramath Zophim also. But by a different Etymology, as it seems: that, it may be, from Zuph, Saul's great great Grandfather, whence that Country was so called, 1 Sam. IX. 5. this from Zophim, of which place we have spoke in the foregoing Chapter.

Gibeah was Saul's Town. 〈 in non-Latin alphabet 〉 . The Town called Gabath-Saul. This stynifieth Saulshill, which is distant from Jerusalem about thirty furlongs. Hence you may guess at the distance of Rama from Jerusalem. Josephus calls the neighbouring place of Gibeah 〈 in non-Latin alphabet 〉 . the long Valley of Thorns: perhaps 〈 in non-Latin alphabet 〉 the Valley under the rock Seneh: of which mention is made, 1 Sam. XIV. 4

CHAP. XLIV. Nob. Bahurim.

THAT Nob was placed in the land of Benjamin, not far from Jerusalem, whence Jerusalem also might be seen, the words of the Chaldee Paraphrast upon Esa. X. 32. do argue. For so he speaks; Sennacherib came and stood in Nob, a City of the Priests, before the walls of Jerusalem; and said to his army, Is not this the City of Jerusalem, against which I have raised my whole army, and have subdued all the Provinces of it? Is it not small and weak in comparison of all the fortifications of the Gentiles, which I have subdued by the valor of my hand? He stood nodding with his head against it, and wagging his hand up and down, &c. Where Kimchi thus, Jerusalem might be seen from Nob. Which when he saw from thence, he wagged his hand, as a man is wont to do, when he despiseth anything, &c. And Jarchi thus, When he stood at Nob, he saw Jerusalem, &c.

The Talmudists do concur also in the same sense with the Chaldee Paraphrast, and in his very words; adding this moreover, that all those places which are numbered up by Isaiah in the place alleged, were travailed through by the Enemy with his army in one day.

The Tabernacle sometime resided at Nob; when that was destroyed, it was translated to Gibeon. And the days of Nob and Gibeon (they are the words of Maimonides) were seven and fifty years.

We meet with mention of Bahurim, 2 Sam. XVI. 5. It was a Levitical City, the same with Almon, Jos. XXI. 18. which is also called Alemeth, 1 Chron. VI. 60. Those words, And David came to Bahurim, in the place alleged in the book of Samuel, the Chaldee renders 〈 in non-Latin alphabet 〉 And David the King came to Almath. Where Kimchi thus, Bahurim was a City of the Benjamites, and is called in the books of the Chronicles, Alemeth; for Bahurim and Alemeth are the same. Both sound as much as, Young men.

CHAP. XLV. Emmaus. Kiriath-Iearim.

FROM Beth-horon to Emmaus it was hilly. It was sixty furlongs distant from Jerusalem. 〈 in non-Latin alphabet 〉 . To eight hundred only dismissed the Army (Vespasian) gave a place, called Ammaus, for them to inhabit: it is sixty furlongs distant from Jerusalem.

I inquire, whether this word hath the same Etymology with Emmaus near Tyberias which from the Warm baths was called 〈 in non-Latin alphabet 〉 Hammath. The Jews certainly do write this otherwise; namely either 〈 in non-Latin alphabet 〉 as the Jerusalem Talmudists in the place above cited, or 〈 in non-Latin alphabet 〉 as the Mishnah.

The family, say they, of Beth-Pegarim, and Beth Zipperia was 〈 in non-Latin alphabet 〉 out of Emmaus. The Gloss is this, Emmaus was the name of a place, whose inhabitants were Israelite Gentlemen, and the Priests married their daughters.

Josephus mentioning some Noble-men, slain by Simeon the Tyrant, numbers one Aristeus, who was a Scribe of the Council, 〈 in non-Latin alphabet 〉 , and by extraction from Ammaus. By the same Author is mentioned also 〈 in non-Latin alphabet 〉 , Ananus of Ammaus, one of the seditious of Jerusalem; who nevertheless at last fled over to Caesar.

Kiriath-Jearim was before time called Baale, 2 Sam. VI. 2. or Baalath, 1 Chron. XIII. 6. Concerning it the Jerusalem Writers speak thus; We find, that they intercalated the year in Baalath. But Baalath was sometimes assigned to Judah, and sometimes to Dan. Eltekah, and Gibbethon, and Baaleth; behold these are of Judah. (Here is a mistake of the Transcribers, for it should be written, Of Dan, Jos. XIX. 44. Baalah, and Jiim, and Azem, behold these are of Dan. (It should be written, Of Judah, Jos. XV. 29.) namely, the houses were of Judah, the fields of Dan.

In Psal. CXXII. 6. We heard of it (the Ark) in Ephratah (that is, Shilo, a City of Ephraim) we found it in the fields of the wood ( 〈 in non-Latin alphabet 〉 that is, in Kiriath-Jearim, 1 Sam. VII. 1. &c.)

CHAP. XLVI. The Country of Jericho, and the situation of the City.

HERE we will borrow Josephus his Pensil, 〈 in non-Latin alphabet 〉 , &c. Jericho is seated in a Plain, yet a certain barren Mountain hangs over it, narrow indeed but long; for it runs out Northward to the Country of Scythopolis, and Southward to the Country of Sodom, and the utmost coast of the Asphaltites.

Of this Mountain mention is made, Jos. II. 22. where the two Spies sent by Joshua, and received by Rahab are said to conceal themselves.

〈 in non-Latin alphabet 〉 , &c. Opposite against this lies a Mountain on the other side Jordan, beginning from Julias on the North, and stretched Southward as far as Somorrha, which bounds the Rock of Arabia. In this is a Mountain, which is called the Iron Mountain, reaching out as far as the land of Moab. But the Country which lies between these two Mount anous places is called The Great Plain, ( 〈 in non-Latin alphabet 〉 ) extended from the Village Ginnaber to the lake Asphaltites in length a thousand two hundred furlongs, (an hundred and fifty miles,) in breadth an hundred and twenty furlongs: (fifteen miles,) and Jordan cuts it in the middle.

Hence you may understand more plainly those things that are related of the Plains of Jericho, 2 Kings XXV. 5. and what 〈 in non-Latin alphabet 〉 , the Region about Jordan, means, Matth. III. 5.

〈 in non-Latin alphabet 〉 , &c. Jericho is distant from Jerusalem an hundred and fifty furlongs, (eighteen miles, and three quarters) and from Jordan sixty furlongs, (seven miles and an half.) The space from thence to Jerusalem is desert and rocky; but to Jordan and the Asphaltites more plain indeed, but alike desert, and barren.

This our Author asserts the same distance between Jericho and Jordan elsewhere in these words: 〈 in non-Latin alphabet 〉 . But the Israelites travailing forward fifty furlongs from Jordan, encamped the distance of ten furlongs from Jericho: that is, in Gilgal in the East coast of Jericho, Jos. IV. 19.

But concerning the distance between Jericho and Jerusalem he does not seem to agree with his Country-men. For however they according to their Hyperbolical style feign very many things to be heard from Jerusalem as far as Jericho, to wit, the sound of the gate of the Temple, when it was opened, the sound of Migrepha, or the little bell, &c. yet there are some of them, who make it to be the distance of Ten Parsae, Rabbath bar Bar Channah saith, Rabbi Jochanan saith, 〈 in non-Latin alphabet 〉 From Jerusalem to Jericho were ten Parsae: and yet from thence thither the voice of the high Priest in the day of expiation pronouncing the name Jehovah was heard, &c. The hinges of the gates of the Temple are heard 〈 in non-Latin alphabet 〉 as far as the eighth bound of the Sabbath, that is, as far as a Sabbaths days journey eight times numbered. The Gloss hath these words, The hinges indeed not further, but the gates themselves are heard to Jericho. There is an Hyperbole in their measuring of the space, as well as in the rest.

〈 in non-Latin alphabet 〉 , &c. And that Plain burns in the Summer, and by too much heat renders the air unhealthful: for it is all without water, except Jordan; the Palms that grow in whose banks are more flourishing, and more fruitful, than those that grow more remote.

〈 in non-Latin alphabet 〉 , &c. Near Jericho is a very plentiful spring, and very rich for watering, and moistening the ground; it riseth near the old City, and Jesus the Son of Nave took it. Of which Spring there is a report, that in former times it did not only make the fruits of the Earth and of the Trees to decay, but also the offspring of women; and was universally unwholesome and harmful to all: but it was changed into a better condition by Elisha, &c. (See 2 King. II. 21.) So that those waters, which before were the cause of barrenness and famine, did thenceforth produce fruitfulness and abundance▪ and they have so great a virtue in their watering, that whatsoever place they touch, they bring on to a very speedy ripeness.

〈 in non-Latin alphabet 〉 . And they overflow the Plain seventy furlongs in length, and twenty in breadth: and there they nourish very fair and thick gardens of Palm-trees of divers kinds, &c. That place also feeds Bees, and produceth Opobalsamum, and Cyprinum, and Myrobalanum: so that one might not call it amiss 〈 in non-Latin alphabet 〉 , A divine Country, &c.

Strabo speaks like things, 〈 in non-Latin alphabet 〉 , &c. Jericho is a plain cirrounded with Mountains, which in some places bends to it after the manner of a Theatre. A grove of Palmtrees is there, with which are mixed also other garden plants, a fruitful place, abounding with Palmtrees for the space of an hundred furlongs, all well watered, and full of habitations. The Royal Court and Paradise of Balsom is there, &c.

And Pliny, Jericho planted with Groves of Palms, and well watered with springs, &c.

Hence the City is called the City of Palmtrees, Deut. XXXIV. 3. and Judge. I. 16. where for that, which in the Hebrew