I. Names. The city of Jerusalem has been known by a different name during each of the most important periods of its varied history. 1. In the patriarchal age it was the seat of Melchizedek's priestly kingdom, and was known as Salem, properly pronounced Shalem. (Gen. 14:18; Psa. 76:2.) 2. During the Jebusite period it was known as Jebus. (Judges 19:10.) Probably at this time the full name was Jebus-shalem. 3. After the capture by David it received the name Jerusalem, properly Jeru-shalaim. The earliest instance of this name is in Judges 1:7, 8, where it may have been used by anticipation; or there may have been a change, for euphony, from Jebus-shalem to Jeru-shalem. The word means "possession of peace." The Greek form of this word is Hierosolyma. 4. It is called by the prophets by the poetical name of Ariel, "the lion of God." (Isa. 29:1.) 5. More than once in the Bible it is called "the holy city." (Matt. 4:5; 27:53.) 6. After its destruction by Titus, it was rebuilt by the emperor Ælius Hadrianus, A.D. 135, and named Ælia, or, in full, Ælia Capitolina, a name that it held until the year 536 A.D., when the ancient name Jerusalem again became prevalent. 7. It is now known to the Arabs as El Khuds, "the holy."

II. Location. The city of Jerusalem stands in latitude 31° 46´ 45´´ north, and longitude 35° 13´ 25´´ east of Greenwich, the observations being taken from the dome of the Church of the Holy Sepulchre. This may have been outside the ancient wall, but was certainly near it. The city is 32 miles from the Mediterranean, 18 from the Dead Sea, 20 from Hebron, and 36 from Samaria; and its general elevation is about 2,500 feet above the level of the ocean.

III. Geologic Formation. "The vicinity of Jerusalem consists of strata of the Eocene and chalk formations, having a general dip down the watershed of about 10° east-southeast. The action of denudation has left patches of the various strata; but, generally speaking, the oldest are on the west. The upper part of the Olivet chain consists of a soft white limestone, with fossils and flint bands belonging to the Upper Chalk; beneath this are, first, a hard silicious chalk, with flint bands; second, a soft white limestone, much used in the ancient buildings of the city; third, a hard chalk, often pink and white in color, and then known as Santa Croce marble. The underlying beds belonging to the period of the Greensand are not visible, the lowest strata in the Kedron precipices belonging to the Lower Chalk epoch." (Encyclo. Britan.)

IV. Valleys. The peculiar natural features of Jerusalem, and much of its history, are due to the arrangement of its three valleys. These unite near the southeastern corner of the city. 1. The Valley of the Kedron, called also "the Valley of Jehoshaphat" (perhaps referred to in Joel 3:2, 12); and "the king's dale" (Gen. 14:17; 2 Sam. 18:18). This lies on the east of the city, between Mount Moriah and the Mount of Olives. During the summer it is dry; but in the rainy season it is the bed of a brook, from which it receives its name. 2. The Valley of the Tyropoeon (a word supposed to mean "cheesemongers," though the meaning and derivation are questioned) branches from the Kedron Valley at the southern end of Mount Moriah, and extends in a northwesterly direction. The principal ravine curves in crescent form around Mount Zion, but a shallower and less noticeable branch extends further to the north. This valley is now almost obliterated by the accumulation of debris, but its ancient course has been established by recent soundings. 3. The Valley of Hinnom, called also, "the valley of the son of Hinnom" (Josh. 15:8), forms the western and southern border of the city, and unites with the Kedron Valley near its junction with the Tyropoeon. Its lower portion, near the Kedron, was called Tophet, or "place of fire" (Jer. 7:31), and Gehenna (Ge-Hinnom). It was at one time the seat of idolatrous worship to Molech, and afterward became a cesspool, and place where the offal of the city was burned. Gihon (1 Kings 1:33) is located by most in the upper portion of this valley; but, by Conder and a few others, in the lower portion of the Kedron Valley, at the spring en Rogel.

V. Mountains. Jerusalem is and has ever been emphatically a place of mountains; as it stood anciently upon four distinct hills, with others around its walls on every side. The names of these hills are well known, but the identification of them is neither easy nor unanimous among investigators. We name the locations as given by the largest number of leading scholars.

1. Mount Zion is the largest and highest of the four hills within the city. It lies on the southwestern section, between the Valleys of the Tyropoeon on the east and north, and Hinnom on the south and west. Its crown is 2,540 feet high. Upon it, probably, stood the Jebusite fortress which so long defied the Israelites, but was finally taken by David.

2. Acra is a little east of north from Zion, and is an irregularly shaped eminence, now 2,490 feet high, but anciently higher, as its crest was cut down by the Maccabean princes, in order to bring it nearer to the level of the Temple-hill. It is surrounded upon the south, east and north by the two arms of the Tyropoeon Valley. On this may have stood the castle, or Millo. (2 Sam. 5:9.)

3. On the eastern side of the city is Mount Moriah, the place once occupied by the Temple, and now by the Dome of the Rock, mistakenly called the Mosque of Omar. It lies between the two valleys of the Kedron on the east and the Tyropoeon on the west, and is 2,432 feet high. Its southern end is a steep declivity, called Ophel (in Josephus, Ophlas), running southward to the junction of the valleys.

4. Bezetha is a little west of north from Mount Moriah, and separated from it by a slight depression. It lies between the Kedron Valley and the northern branch of the Tyropoeon. Only in the later age of New Testament history was it within the walls of the city. Its height is a little over 2,500 feet.

These four mountains are all that are named as within the ancient walls. Calvary was not a mountain, but merely a place outside the city where the crucifixion of Jesus took place; so that it is not to be counted in the list. But we must notice, in addition, the most important of the "mountains round about Jerusalem."

5. The Mount of Olives lies east of the Kedron Valley, and is a range of hills having several summits, which are a little under 3,000 feet in height. (1.) The northern peak, called Scopus, lies northeast of the wall, and is supposed to be the point from which Titus obtained his first view of the doomed city. (2.) The second is called Viri GalilÆi, "men of Galilee," from a tradition that the angels, at the time of Christ's ascension, appeared upon it. (Acts 1:11.) (3.) The central summit is the Mount of Ascension, 2,665 feet high, and directly east of the Temple. It is probable that the true place of the ascension is to be found on the eastern slope of this hill, near Bethany, and not in sight of Jerusalem. (4.) The next peak southward is called "The Prophets," from a tradition that some of the prophets were buried upon its side near the Kedron. (5.) The southern peak is called the Mount of Offense, from the idol worship which Solomon established upon it. (1 Kings 11:7.)

6. South of the Valley of Hinnom, and directly opposite to Mount Zion, is an eminence known as the Hill of Evil Counsel, where Judas is said to have bargained for the betrayal of his Lord. Upon the slope of this hill is the traditional Aceldama, "the field of blood." (Matt. 27:7, 8.)

VI. Walls. Of these, three are named by the early historians and mentioned in the Bible. 1. The first wall was built by David and Solomon, and surrounded what was known as "the city of David." It included Zion, Moriah, Ophel, and the southern portion of the Tyropoeon Valley. The lines of this wall may still be traced and the ancient foundations shown in various places. 2. The second wall, including Acra, extended in a curved line from the tower Antonia, north of the Temple, to a point not yet marked with certainty, on the northern border of Mount Zion. The location of Calvary and the place of the Saviour's burial depend upon the question, whether this wall ran outside or inside of the place where now stands the Church of the Holy Sepulchre. For, as these were "outside the gate," if the wall include the traditional localities, they are wrongly located, and the true places must be sought elsewhere, perhaps near the so-called Grotto of Jeremiah, north of the city. We indicate both localities, but regard the northern as preferable. 3. The third wall was not built until after the time of Christ, but was begun by Herod Agrippa, and was completed not long before the Roman siege. This section was called "the new city," and included Mount Bezetha, and the region north and northwest of Mount Zion. Only a small portion of the wall can be located with certainty.

VII. History of Jerusalem. This may be briefly noticed under seven periods.

1. The Patriarchal Period (B.C. 2000-1300). The earliest mention of Jerusalem is that in Gen. 14:18, which, taken with Psa. 76:2, seems to indicate the place, though the identity is questioned by some scholars. In the time of Abraham, B.C. 1918, according to the common chronology, Jerusalem was the seat of a kingdom under the priest Melchizedek, who received homage and tithes, as God's representative, from the patriarch. At that time it was a centre, not only of political power, but of a religious worship which was recognized by Abraham as divine and spiritual.

2. The Jebusite Period (B.C. 1300-1003). The next reference to Jerusalem (and the earliest certain account) is at the time of the conquest, B.C. 1210. At that period it was held by the Jebusites, a race of Canaanite origin, small in numbers, but of indomitable courage and resolution, since they were able to hold their city for four centuries against all the power of Israel. Their king, Adoni-zedek (Josh. 10:1), may have been a descendant of the pious Melchi-zedek, as the names are similar; but the ancient purity of the people's worship had been lost in the idolatry of the surrounding races. The little city of Jebus, as it was then called, formed a confederation with the other clans of the south to resist Joshua's invading host. But in the decisive battle of Beth-horon the Canaanites were routed, their five kings were slain (among them the king of Jerusalem), and the alliance was broken up. For the present, Jerusalem was not attacked, but its territory was assigned to the tribe of Benjamin. (Josh. 18:28.) Soon after the death of Joshua, however, it was besieged by the united tribes of Judah and Simeon, as dangerous to the northern frontier of the former. From Judges 1:8, and the history of Josephus, we learn that the lower city (perhaps on Acra) was taken and burned; but the fortress was found impregnable "by reason of its walls and also of the nature of the place." (Josephus.) The city was soon rebuilt (Judges 19:11), and remained in Jebusite hands through all the age of the Judges and the reign of Saul.

3. The Royal Period (B.C. 1003-587). With the accession of David a new era began in Israel, and every part of the kingdom soon felt the strong hand of its new master. He was not one to brook a foreign fortress in the centre of his realm, and in the first year of his reign over united Israel he marched against it, and demanded its surrender. Trusting to their strong situation, the Jebusites refused, and, as an insult, placed "the blind and the lame" on its walls in mockery of his attempt. But, under the valiant Joab, the height was scaled, the fortress was taken, and Jerusalem was thenceforth "the city of David." (2 Sam. 5.) David made it his capital, brought thither the ark of the covenant, and surrounded it with a new wall. Solomon enriched it with treasures, and with its greatest glory, the Temple on Mount Moriah. After the division it remained the capital of Judah, though close to the border of the Ten Tribes. It was taken without resistance from Rehoboam, by Shishak, the king of Egypt, and robbed of its wealth, 930 B.C. In the reign of Jehoshaphat it was restored to something like its former prosperity; but under his son Jehoram, B.C. 840, it was taken by a sudden attack of the Philistines and Arabians, and again plundered. Under Athaliah it became a shrine of abominable Baal worship, but was reformed by Jehoiada in the earlier days of the reign of Joash. Joash, however, in his later years allowed the people to relapse into idolatry, with the usual result; for, about B.C. 800, the powerful Hazael, king of Syria, overran the Shefelah, defeated the Judaites, and was only kept from entering the city by a gift of its treasures. Amaziah, the next king, elated by a victory, offered battle at Beth-shemesh to Joash, king of Israel, then the most powerful state between Egypt and Assyria. He was defeated; and, as a result, Jerusalem was entered by the Israelites, its wall was thrown down, and it was again plundered. The city suffered during the wicked reign of Ahaz, but was restored and divinely protected from its Assyrian besiegers in the good reign of Hezekiah. After the death of Josiah it was entered by the Egyptians under Necho; but its final destruction was wrought by Nebuchadnezzar, of the Babylonian empire. Twice he visited it with a heavy hand, setting up one king after another; and, when his vassal Zedekiah again rebelled, he besieged it for more than a year, with some intermissions, and at last, in B.C. 587, made a breach in its walls and took it by storm. Then, for the first time, the city was absolutely destroyed, and made a heap of ruins, while its people were carried into captivity.

4. The Period of Restoration (B.C. 587-70 A.D.). After lying desolate for 50 years, the city was again occupied under Zerubbabel, by the decree of Cyrus, B.C. 536. For nearly a century it remained unwalled and was thinly inhabited, until its wall was rebuilt by Nehemiah, B.C. 445. Thenceforward it grew rapidly, and soon became again the metropolis as well as the capital of the Jewish state. Alexander the Great visited it, B.C. 332, and gave the Jews certain privileges in his empire. The city was taken by Ptolemy Soter, king of Egypt, B.C. 320, because the Jews would not fight on the Sabbath. In B.C. 203 it was taken by Antiochus, the king of Syria, and, after a revolt, again by his son, Antiochus Epiphanes, in B.C. 170 and B.C. 168. The latter capture was followed by a bitter persecution of the Jewish religion, in which thousands of lives were sacrificed. But a deliverer arose, in the family of the priest Mattathias, whose son, Judas Maccabeus, rescued the city and restored the worship in the Temple. Under the Maccabean princes Jerusalem was generally prosperous, though with occasional reverses. The Romans first besieged and took the city under Pompey, B.C. 65. Herod the Great beautified the city, erected many buildings, and rebuilt the Temple throughout. But the most terrible of all scenes in Jerusalem's annals, were those which took place in the revolt of the Jews against the Roman empire, and the destruction of the city by Titus, A.D. 70. For years it was the arena of riot, of the bloody strife of factions, and of massacre, which scarcely ceased during the final siege. At last the city and Temple were taken by Titus, demolished and burned, and for a second time Jerusalem was left an utter desolation.

5. The Roman Period (A.D. 70-637). For fifty years after its destruction Jerusalem is not mentioned, and probably remained uninhabited. But, after the attempt of the false Messiah Bar-cocheba to rebuild the city and Temple, and restore the independence of the Jews,—an attempt which was only quelled by calling forth all the power of the empire,—the emperor Hadrian resolved to establish a heathen city upon its site. He named it Ælia Capitolina, built on Moriah a temple to Jupiter, and allowed no Jews to enter the walls, a prohibition which remained until the empire became Christian. Constantine, the first Christian emperor, restored the ancient name; and his mother, Helena, made a pilgrimage to the city, A.D. 326, which now began to be regarded as a sacred place by Christians. At this time the first Church of the Holy Sepulchre was built, over the place where Helena discovered the tomb of Jesus. The emperor Julian, A.D. 362, out of hatred to the Christians, undertook to rebuild the Temple, and make it once more a Jewish centre; but was defeated in his plans by earthquakes and the leaping forth of subterranean fires, as is related by Ammianus Marcellinus, himself a heathen, the friend and companion in arms of the emperor. He states: "Horrible balls of fire, breaking out near the foundations, with frequent and reiterated attacks, rendered the place from time to time inaccessible to the scorched and blasted workmen; and, the victorious element continuing in this, obstinately and resolutely bent, as it were, to drive them to a distance, the undertaking was abandoned." In 529 A.D. the emperor Justinian founded a church upon the site where now is the Mosque el Aksa, and a tide of pilgrims, increasing with each generation, began to pour upon the holy places. In 614 A.D. the city was taken by the Persian king, Chosroes II., the churches were destroyed, and multitudes of priests and monks were slain; but 14 years afterward it was retaken by the emperor Heraclius, and held, though but for a short time, by the Christians.

6. The MediÆval Period (A.D. 637-1517). In 637 Palestine and Jerusalem passed under the dominion of the Moslems, then ruled by the Caliph Omar; but the holy places were respected, and the Christians were allowed to retain their churches. Under the Fatimite caliphs of Cairo the Christians were persecuted, and the Church of the Holy Sepulchre was several times destroyed and rebuilt. The pilgrims from Europe brought trade and tribute, so that the city flourished, in spite of frequent pillagings and captures by various Arab and Turkish hordes. On July 15, 1099, it was taken by the Crusaders, after a terrible assault, and for 88 years was the seat of a Christian kingdom. Saladin reconquered it in 1187; and various changes in its government and several sieges followed, until 1517, when it finally passed under the rule of the Turks, who have since been its masters.

7. The Modern Period, from A.D. 1517 until the present, has witnessed comparatively few changes in the city's condition. The present wall was built by the sultan Suleiman in 1542. In 1832 it was seized by Mohammed Ali, Pasha of Egypt, but was again restored to the sultan, through the interference of the European powers. It is now a city of a population variously estimated at from twenty to fifty thousand.

Have two blackboards (or a large one), and use one for the outline of the lesson, the other for the map.

I. Teach the Names. Salem, Jebus, Jerusalem, Ariel, Ælia Capitolina, El Khuds.

II. Location. 1. Latitude. 2. Longitude. 3. Distances. 4. Elevation.

III. Geologic Formation.

IV. Valleys. Draw a rough map showing the valleys, and name them, indicating them by initial letters on the map. 1. Kedron. 2. Tyropoeon. 3. Hinnom.

V. Mountains. Describe each, and indicate by initial letter. 1. Zion. 2. Acra. 3. Moriah. 4. Bezetha. 5. Olives. Peaks: (1.) Scopus. (2.) "Viri GalilÆi." (3.) Ascension. (4.) Prophets. (5.) Offense. (6.) Evil Counsel.

VI. Walls. Draw them on the board, describe and name. First. (David.) Second. Third. (Agrippa.)

VII. History. 1. Patriarchal. (Melchizedek.) 2. Jebusite. (Adoni-zedek.) 3. Royal. (David, Jehoshaphat, etc.) 4. Restoration. (Zerubbabel, Alexander, Ptolemy, Antiochus, Judas Maccabeus, Pompey, Herod, Titus.) 5. Roman. (Bar-cocheba, Hadrian, Constantine, Julian, Justinian, Chosroes.) 6. MediÆval. (Omar, Crusaders, Saladin.) 7. Modern. (Suleiman, Mohammed Ali, etc.)

DESCRIPTION OF MODERN JERUSALEM.

I. Location. The modern city of Jerusalem stands upon the ruins of the ancient, but does not include much of Mount Zion, which was the most important part in Bible history. It occupies the northern part of Zion, the hills Acra, Moriah, and part of Bezetha, embracing within its walls an area of about 210 acres. Its population has been variously estimated, but is supposed to number about 22,000, of which 12,000 are Jews, 5,000 Moslems, and 5,000 Christians. The view represents it from the eastern side, having in the foreground the Valley of the Kedron, or of Jehoshaphat, called by Mohammedans Wady Sitti Mariam, "The Valley of our Lady Mary." On the south, or left of the picture, is the Valley of Hinnom (Wady er Rababi), and beyond it the Hill of Evil Counsel (Jebel Abu TÔr), the traditional place where Judas made the agreement to betray his Lord. On the northwest, outside the wall, is the extensive Russian establishment for pilgrims of the Greek Church, containing the consulate, houses, and a large church. Near it is a Protestant mission church. North of the wall, on the right of the picture, is a cave called the Grotto of Jeremiah, supposed by some to represent the place of the crucifixion and burial of Jesus. The roads running out of the city, and the places adjoining them, will be described in connection with the map of the Environs of Jerusalem, page 82.

II. Walls. The present walls were built by the Sultan Suleiman, in 1542, on the site of a mediÆval wall. Though imposing in appearance, affording a fine view of the city, and sufficiently strong to protect it from marauders of the desert, they would be of little avail against modern methods of warfare. They are in most places 38 feet high, and contain 34 towers. They form an irregular quadrangle, which may be roughly described as 3,930 feet long on the north, 2,754 feet on the east (the front of the engraving), 3,245 feet on the south, and 2,086 feet on the west, making the entire wall 12,015 feet, or 2.292 miles long.

III. Gates. Of these there are seven, two of which are closed. 1. The Jaffa or Yafa Gate, called by Moslems, Bab el Khalil, "Hebron Gate," is in the western wall, near the Citadel of David. Through this gate most travelers enter the city. 2. The Damascus Gate (Bab el Amud, "Gate of the Column,") is in the middle of the northern wall (right of the picture), and leads to the northward road, over Scopus, past the (so-called) Tombs of the Kings, to Samaria and Damascus. 3. The Gate of Herod (Bab es Zahireh) is in the northern wall (right of the picture), but is kept closed during most of the year. 4. The Gate of St. Stephen (Bab es Sitti Mariam, "Gate of our Lady Mary,") is in the eastern wall (foreground of the picture), and is supposed by some to be the place of Stephen's martyrdom. The road leads from it past the Garden of Gethsemane, over Mount Olivet, and through Bethany. 5. The Golden Gate, walled up, is in the eastern wall, and is shown in the picture in front of the Dome of the Rock. Its Moslem names are Bab el Taubeh, "Gate of Repentance," and Bab ed Dahariyeh, "Eternal Gate." 6. The Dung Gate, called also the Moorish Gate (Bab ed Mugharibeh), is a small portal in the southern wall, leading to the village of Siloam, but usually closed. It is shown on the left of the picture. 7. The Zion Gate (Bab en Neby Daud, "Gate of the Prophet David,") is in the southern wall, opening on Mount Zion, indicated on the picture in the background on the left.

IV. Quarters. These are four in number, given to the different religions; but to them may be added the Temple Enclosure, which forms a separate section of the city. Their boundaries cannot be traced upon the picture, but may be seen on the map of Modern Jerusalem, page 81. Two important streets, crossing each other nearly at right angles, divide the city into the four unequal sections called quarters. The streets are David Street, running eastward from the Jaffa (Yafa) Gate, and Damascus Street, southward from the Damascus Gate; though both have different names in some places.

1. The Mohammedan Quarter occupies the northeastern half of the city, and is the foreground of our view. Its principal objects of interest are, the Church of St. Mary Magdalene, the Church of St. Anne, two convents, two mosques, a building known as Pilate's Hall, and the narrow and crooked street known as the Via Dolorosa, "The Sorrowful Way," through which Christ is (traditionally) said to have carried his cross; a street crowded with places commemorating different events in the passion of our Lord.

2. The Temple Enclosure, called by Moslems Haram esh Sherif, "The Noble Sanctuary," is in the southeastern part of the Mohammedan Quarter (on the left foreground of the picture). It occupies the site of the Temple, and probably a part also of the Tower of Antonia. (See map and description of Ancient Jerusalem, page 72.) It is now a quadrangle of 1,042 feet on the north, 1,530 east (along the front wall in the picture), 922 south, and 1,601 west, embracing about 35 acres. Its most prominent building is the Kubbet es Sakhra, "The Dome of the Rock," often called, but incorrectly, the Mosque of Omar. This is an octagonal building, each of its sides being 67 feet long, 170 in height, and surmounted by a dome. Directly under the dome rises a rough native rock, standing at present nearly 5 feet above the pavement. Some regard this as the place where the Ark of the Covenant rested in Solomon's Temple; but most authorities consider it the site of the Altar of Burnt Offering, and of Araunah's threshing-floor. (2 Sam. 24:18.) In the southeast corner of the Enclosure stands the Mosque el Aksa (left of the picture), adjoining the southern wall.

3. The Jewish Quarter is west of the Temple Enclosure. In the picture, beyond the trees in the Enclosure, may be seen the steep side of the Tyropoeon Valley. The Jews' Wailing Place, adjoining the Temple Enclosure, is hidden in the picture by the Mosque el Aksa, but may be located upon the map. Here the wall contains large blocks of stone, which may have belonged to the foundations of the court of the ancient Temple; and at this place a Jewish service of lamentation is held every week, over the destruction of the Temple and the city. Two domed buildings may be noticed on the hill beyond the Tyropoeon Valley, the two synagogues of the Ashkenasim Jews. This quarter, once filthy and mean, has been greatly improved by the liberality of Sir Moses Montefiore.

4. The Armenian Quarter is west of the Jewish, in the southwestern corner of the city. Its most prominent building is the Citadel of David (el Kabaa), an irregular, castellated edifice, containing a lofty tower. This may occupy the site of the castle built by David, where a Jebusite fortress had stood before, but the identification is not certain. Two other buildings in this quarter are named upon the panoramic view, the Church of St. James, and a seminary.

5. The Christian Quarter is in the northwestern part of the city, between the Jaffa and Damascus Gates, in the picture. Its most important locality is the Church of the Holy Sepulchre, where tradition has fixed the scenes of the crucifixion and resurrection. The church is a group of buildings, crowned with a dome, and erected at various periods. The Holy Sepulchre itself is a marble shrine within the cathedral, 26 feet long, by 18 broad, and 20 feet high. If the ancient wall can be certainly shown not to have been outside of this place, then the identity of the holy places may be deemed measurably sure, since the cross and the sepulchre were undoubtedly near the wall, but without it. Another place of interest is the Muristan, a ruined castle, which was the headquarters of the Knights Hospitallers during the Crusades.

V. Fountains and Pools. Most of these are without the walls, and only one is shown in the picture. The identification of the ancient pools is not easy, and explorers are not agreed with regard to their position and modern name. 1.The Birket Mamilla, supposed by many to represent the Upper Pool of Gihon (2 Kings 18:17; Isa. 7:3), lies 2,000 feet west of the Jaffa Gate, and is now 240 feet long by 144 wide, but anciently much larger. 2. The Birket es Sultan, supposed to be the Lower Pool of Gihon, where Solomon was crowned (1 Kings 1:38), lies just outside the southwestern corner of the wall, in the Valley of Hinnom. It is narrow, but 500 feet long. 3. The Birket es Silwan, or Pool of Siloam (John 9:7), is in the Tyropoeon Valley, near its junction with the Kedron Valley, just outside the limit of the picture, on the left. It is 52 feet long, and 18 wide. 4. The Birket el Hamra ("red pond") lies south of the Pool of Siloam, still further outside of the picture, and is larger, but now nearly filled up, and without water. Some think that this is the pool dug by Hezekiah. (2 Chron. 32:30.) 5. The spring En-rogel, called by Christians the Fountain of the Virgin, and by Moslems 'Ain Umm ed Deraj ("the spring the mother of steps," from the 28 steps leading down to it), is the only natural fountain near the city. It lies in the narrowest part of the Kedron Valley, opposite the stone Zoheleth. (1 Kings 1:9.) Its action is intermittent, rising and falling suddenly, sometimes oftener than once a day. From this fact, some have thought it to be the Pool of Bethesda. (John 5:2-9.) 6. But most of the explorers regard the Pool of Bethesda as identical with the Birket Israel, which may be found on the picture just within the eastern (foreground) wall, between the gate of St. Stephen and the northern wall of the Temple Enclosure, just behind the little domed building by the wall, to the left of St. Stephen's Gate. This is 360 feet long, by 120 feet wide, and 80 feet deep, but half filled with rubbish. 7. The Birket Hamman ("Pool of the Bath"), generally known as the Pool of Hezekiah, is within the wall, adjoining the Muristan on the west, and hidden by it in the picture. It is supplied with water by an underground conduit, from the Birket Mamilla. 8. To this list we might add the vast covered reservoirs under the Temple, on Mount Moriah. These aggregated in their capacity five million gallons, and furnished an abundant supply of water for the Temple services.

VI. Outside the Walls. Some of the important places without the wall have been already noticed. The Tomb of David (traditional) is on Mount Zion, near the Gate of Zion; and just a little to the left of it, where several small domes are seen, is the Coenaculum, or traditional place where the Last Supper was held. Mount Zion is now, fulfilling prophecy, "a plowed field," and has but few buildings. On nearly all sides of the city, outside the wall, are Moslem graves. Northwest of the city, toward the Russian Colony, is the place where the Assyrian messengers encamped in the time of Hezekiah. (2 Kings 18.)