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lence of the rain, and not by any stain from Adonis's blood."*

The excellence of Carmel, which here rises into view, has in a great measure passed away. The curse denounced by Amos has fallen upon it,-"The top of Carmel shall wither;"-for it is now chiefly remarkable as a mass of barren and desolate rocks. Its sides are indeed graced by some native cedars, and even the brambles are still intermingled with wild vines and olives, denoting its ancient fertility, or more careful cultivation; but there are no longer any rich pastures to render it the "habitation of shepherds," or to recall to the fancy the beauty of Carmel and of Sharon, and to justify the comparison of it to the glory of Libanus. It owes to its name and to its prominent situation on the coast, as a sentinel of the Holy Land, all the interest which can now be claimed for the mountain on which Elias vindicated the vorship of Jehovah, and where thousands of holy Christians have spent their lives in meditation and prayer.

The monastery which stands on the summit of the hill, near the spot where the prophet offered up his sacrifice, was long the principal residence of the Carmelite friars. It appears never to have been a fine building, and is now entirely abandoned. During the campaign of the French in Syria, it was made an hospital for their sick, for which it was well adapted by its healthy and retired situation. It has been since ravaged by the Turks, who have stripped its shrines and destroyed its roof; though there still remains, for the solace of devout visiters, a small stone altar in a grotto dedicated to Saint Elias, over which is a coarse painting representing the holy man leaning on a wheel, with fire and other instruments of sacrifice at his side.t

* Journey from Aleppo to Jerusalem, p. 35.
Buckingham, vol. i. p. 181.

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The History of Palestine from the Fall of Jerusalem to the Present Time.

State of Judea after the Fall of Jerusalem-Revolt under Trajan-Barcochab-Adrian repairs Jerusalem-Schools at Babylon and TiberiasThe Attempt of Julian to rebuild the Temple-Invasion of Chosroes -Sack of Jerusalem-Rise of Islamism-Wars of the Califs-First Crusade-Jerusalem delivered-Policy of Crusades-Victory at Ascalon-Baldwin King-Second Crusade-Saladin-His Success at Tiberias-He recovers Jerusalem-The Third Crusade-Richard Cœur de Lion-Siege and Capture of Acre-Plans of Richard-His Return to Europe-Death of Saladin-Fourth Crusade-Battle_of Jaffa-Fifth Crusade-Fall of Constantinople-Sixth Crusade-Damietta taken-Reverses-Frederick the Second made King of Jerusalem-Seventh Crusade-Christians admitted into the Holy City-Inroad of Karismians-Eighth Crusade under Louis IX.-He takes Damietta-His Losses and Return to Europe-Ninth Crusade-Louis IX. and Edward I.-Death of Louis-Successes of Edward-Treaty with Sultan--Final Discomfiture of the Franks in Palestine, and Loss of Acre-State of Palestine under the Turks-Increased Toleration-Bonaparte invades Syria-Siege of Acre and Defeat of French -Actual State of the Holy Land-Number, Condition, and Character of the Jews.

THE destruction of Jerusalem, though it put an end to the polity of the Hebrew nation as an independent people, did not entirely disperse the remains of their miserable tribes, nor denude the Holy Land of its proper inhabitants. The number of the slain was indeed immense, and the multitude of captives carried away by Titus glutted the slavemarkets of the Roman empire; but it is true, nevertheless, that many fair portions of Palestine were uninjured by the war, and continued to enjoy an enviable degree of prosperity under the government of their conquerors. The towns on the coast generally submitted to the legions without incurring the chance of a battle or the horrors of a siege; while the provinces beyond the Jordan, which formed the kingdom of Agrippa, maintained their allegiance to Rome throughout the whole period of the insurrection elsewhere so fatal, and especially to the inheritance of Judah and of Benjamin.

It has been already suggested that soon after the Romau army was withdrawn, many of the Jewish families, Christians as well as followers of the Mosaical Law, returned to their sacred capital, and sought a precarious dwelling among its ruins. To prevent the rebuilding of the city, Vespasian found it necessary to establish on Mount Zion a garrison of eight hundred men. The same emperor, it is related, commanded strict search to be made for all who claimed descent from the house of David, in order to cut off, if possible, all hope of the restoration of that royal race, and more especially of the advent of the Messiah, the confidence in whose speedy coming still burned with feverish excitement in the heart of every faithful Israelite. A similar jealousy, which dictated a similar inquisition, was continued in the subsequent reign, a fact strongly illustrative of the spirit which prevailed at that period among the descendants of Abraham, and explanatory also of their successive revolts against the Roman power.

Under the mild sway of Trajan, the Jews in Egypt, Cyprus, and even in Mesopotamia, flew to arms, to avenge the insults to which they had been subjected, or to realize the hopes that they have never ceased to cherish. After a war remarkable for the waste of blood with which it was accompanied, the unhappy insurgents were everywhere suppressed; having lost, according to their own confession, more than half a million of men in the field of battle, or the sack of towns. The skill and fortune of Adrian, who soon afterward occupied the imperial throne, were displayed in the island of Cyprus, from which the Jews were expelled with tremendous slaughter, and prohibited from ever again touching its shores.

To check the mutinous disposition, or to weaken the influence of the vanquished tribes, an edict was promulgated by their Roman masters, forbidding circumcision, the reading of the Law, and the observance of the weekly Sabbath. Still further to defeat their favourite schemes, and to blast all hopes of a restoration to civil power in Jerusalem under their Messiah, it was resolved by the government at Rome to repair to a certain extent the city of the Jews, and to establish in it a regular colony of Greeks and Latins. At this crisis appeared the notorious Barcochab, whose name, denoting the "son of a star," made him be instantly

hailed by a large majority of the nation as that predicted light which was to arise out of Jacob in the latter days. Recommended by Akiba, one of the most popular of the Rabbim, to the confidence of Israel, this impostor soon saw himself at the head of a powerful army; amounting, say the Jewish annalists, to more than two hundred thousand men. In the absence of the legions now called to other parts of the East, he found little difficulty in taking possession of Jerusalem; and before a competent force, under the renowned Julius Severus, could arrive in Palestine, the false Messias had seized fifty of the strongest castles, and a great number of open towns.

The details of the sanguinary campaigns which followed are given by the vanquished Jews with more minuteness than probability. Severus, who had learned all the arts of desultory warfare when employed against the barbarians of Britain, used a similar policy on the banks of the Jordan; choosing to cut off the supplies of the enemy, and attack their posts with overwhelming numbers, rather than encounter their furious fanaticism in a general engagement. Bither, a strong city, and defended by Barcochab in person, was the last to yield to the Romans. At length it was taken by storm, at the expense of much human life on either side; but as the leader of the rebellion was among the slain, the victors did not consider their success too dearly bought, as with the star whose light was extinguished in the carnage of Bither the hope of Israel fell to the earth. Dio Cassius relates, that during this war no fewer than 580,000 fell by the sword, besides those who perished by famine and disease. The whole of Judea was converted into a desert, -wolves and hyenas howled in the streets of the desolate cities, and all the villages were consumed with fire.

It was after these events that Adrian, to annihilate for ever all hopes of the restoration of the Jewish kingdom, accomplished his plan of founding a new city on the waste places of Jerusalem, to be peopled by a colony of foreigners. This town, as we have elsewhere observed, was called Ælia Capitolina; the former epithet alluding to Ælius, the praenomen of the emperor, the latter denoting that it was dedicated to Jupiter Capitolinus, the tutelar deity of Rome. An edict was issued, interdicting every Jew from entering the new city on pain of death, or even approaching so near

it as to be able to contemplate its towers and the venerable heights on which it stood. The more effectually to keep them away, the image of a sow was placed over the gate which leads to Bethlehem. But the more peaceful Christians, meanwhile, were permitted to establish themselves within the walls; and Ælia, it is well known, soon became the seat of a flourishing church and of a bishopric.*

From this period the history of the Holy Land is less connected with the Jews than with the policy of the dif ferent governments by which their country has been occupied. More attached to their ancient faith than when it was established at Jerusalem, we find them, both in the East and West, labouring with the most indefatigable zeal to revive its principles and extend its authority. Hence their celebrated schools at Babylon and Tiberias,-the source of all legislation, and the seat of judgment in all cases of doubtful opinion. Hence, too, those mixed titles, so long recognised in their tribes, the Patriarch of Tiberias and the Prince of the Captivity,-appointments which, during a long period, constituted a bond of union, partly spiritual and partly political, among all the descendants of Jacob. The numerous remains of that people, though still excluded from the precincts of Jerusalem, were nevertheless permitted to form and to maintain considerable establishments both in Italy and in the provinces; to acquire the freedom of Rome; to enjoy municipal honours; and to obtain, at the same time, an exemption from the burdensome and expensive offices of society. The moderation or the contempt of the Romans gave a legal sanction to the form of ecclesiastical police which was instituted by the vanquished sect. The Patriarch was empowered to appoint his subordinate ministers, to exercise a domestic jurisdiction, and to receive from his brethren an annual contribution. New synagogues were frequently erected in the principal cities of the empire; and the Sabbaths, the fasts, and the festivals, which were either commanded by the Mosaic Law or enjoined by the traditions of the Rabbim, were celebrated in the most solemn and public manner. They were, in like manner, restored to the privilege of circumcising their children, on the easy condition that they should never confer on any foreign prose

* History of the Jews, vol. iii.

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