ed to go, and lay the case before the new governor, leaving the janizary, in the mean time, at our rooms. To be conducted by a janizary through the streets of the city, like criminals, and be brought before a public tribunal, even if attended with no other ill consequences, would give our enemies here occasion to triumph, and might injure us very much in the estimation of the public. We would willingly have given up the book, but if we did, it might appear as if we were afraid, or as if the story of the dervish were true, and we had endeavored to keep the book unjustly. The governor received us with marked attention, and made a thousand professions of good wishes. We told him the whole story of our acquaintance with the dervish. He said the fellow came to him with his story in the morning, and he told him at once it was false, and drove him away. He pretended that we borrowed the book, and gave him the three dollars, either as a present, or for the use of the book. The governor told us that he knew the character and rights of Europeans, having served ten years in the divan of the sultan at Constantinople. He then gave orders to one of his officers, to go and bring the dervish and bastinado him; he likewise sent to the moolah, saying that Englishmen would not be brought to trial before him.

"We requested that the dervish should receive no other punishment than a reprimand, and directions to speak the truth, and conduct uprightly for the future. Upon our intercession the sentence was revoked. The officer, in the mean time not finding the dervish himself, brought in the shekh of all the dervishes in Jerusalem. This old man, after conversing a little while with the governor, turned to us, and said the dervish was a man of no understanding,—a fool,—a madman. The thing being thus settled to our satisfaction, we came away, giving thanks to Him who has the hearts of all men in his hands, that it had terminated so happily.

5.

This morning a Turk came from the dervish with three dollars, and requested the book. We sent our servant with it to the governor, judging it better to have the whole affair terminated by him, since we had once submitted it to his hands. Our servant returned, and said that, when he took the place of a servant, standing before the governor, as his own attendants do, he told him to sit down, ordered coffee, and offered him a pipe, talked about us as his friends, called the dervish a fool, and sent us a profusion of compliments. Such compliments are very cheap, but even in this country they are worth a little.

us.

"The afternoon was a highly interesting season to

We made our first visit to Mount Olivet, and there bowed before Him who from thence ascended to glory, and 'sat down on the right hand of the majesty on high.' There we held our first Monthly Concert of prayer in the promised land;-there, where our Lord first commissioned his disciples to go and preach the Gospel to every creature, promising to be with them even unto the end of the world. There we have been permitted to look up towards Heaven and plead with Him to hasten his second coming.

"Visited during the afternoon the cave of Jeremiah, where it is said, he wrote the Lamentations. It is one of the rudest and grandest caves we ever saw. It is about forty paces long, thirty wide, and thirty or forty feet high,-the roof supported by two huge pillars. It is evidently a natural cave, though it has been altered by art. The interior is damp, and through some parts of the vaulted roof, water is continually oozing. The interior forms a kind of semicircle. The entrance is nearly as wide as the cave itself, and over it the rock rises forty or fifty feet perpendicularly. Just as you enter the cave, there is a cleft in the rock, on the left hand, called the bed of Jeremiah, where it is supposed he used to

sleep. Whether it be fact or fiction, the thought of Jeremiah writing his Lamentations in this place is certainly sublime. There we read from Lamentations, and then the first eight verses of Jeremiah 9th:-a most exact description of the character and conduct of the present inhabitants of Jerusalem!"

From this spot Mr. Fisk passed the gate of Herod, and came to a vault, filled with muddy water, which is shown as the dungeon in which Jeremiah was imprisoned by Zedekiah. Thence crossing the brook Cedron, and passing Gethsemane, he went up the ascent of Mount Olivet, up which David went weeping 3,000 years ago, and where David's Lord and our Lord wept, as he beheld the city. From the summit of this mount it is believed, Christ ascended to heaven. "Whether it be the identical place of the Ascension," he observes, "we considered it quite immaterial. There is no doubt, that this is the Mount from which the Mediator ascended to his Father and to our Father. In a little mosque we observed the Monthly Concert of prayer. On this interesting spot, with Jerusalem before us, and on this interesting day, when thousands of Christians are praying for Zion, it was delightful to mingle our petitions with theirs, and pray for our friends, for ministers and churches, for missionaries and the world. From this Mount we have a view of the Dead Sea, where Sodom and Gomorrha stood, and of the mountains beyond Jordan, from which Moses beheld a distant prospect of the promised land.”

He descended from the mount on the east side, and passing ruins said to mark the site of Bethpage, he turned back towards Jerusalem, and visited Bethany on his way, the town of Mary and Martha, and Lazarus. It is now a small Mussulman village. He visited the cave of Lazarus. Descending twentyseven steps to a small apartment, and thence four or five steps lower to a still smaller one, he came to the place where the body of Lazarus is suppose

to have been laid. Other similar caves were adjacent; and not far distant were some venerable ruins, which were pointed out as the house, in which he and his sisters lived.

"With some olive branches from Olivet, and some flowers from the mansion house of Lazarus in our hands, we returned by a winding way around the south of Mount Olivet, till we came to the brook Cedron, where it enters the valley of Jehoshaphat. This valley seems like a frightful chasm in the earth, and when you stand in it, and see Mount Zion and Moriah, towering above it with steep hills and precipices, on your right hand and left, you can easily feel the force of those sublime passages in the prophet Joel, in which the heathen are represented, as being gathered together there to be judged. The prophet seems to represent the Almighty as sitting in his holy temple, or on the summit of Zion to judge the multitudes in the valley beneath him; and then executing his judgments, while the sun and moon are darkened, and the stars withdraw their shining, and Jehovah roars out of Zion, and utters his voice from Jerusalem, and the heavens and the earth shake; and it is thus made manifest, to the confusion of idolaters, and to the joy of the true Israel, that God dwells in Zion, his holy mountain, and is the hope of his people, and the strength of the children of Israel.

"Passing over Mount Zion we returned to Jaffa gate. As we did not arrive till after sunset, we found the gate shut. The porter was called, but could not open the gate without permission from the governor. It was an hour before an answer was received from him permitting the gate to be opened. This event reminded us of their unhappy condition, who will be shut out of the Holy City, New Jerusalem, without any one to intercede for their admittance."

The next day Mr. Fisk visited a grotto, called the Sepulchre of the Kings. It was excavated in a

solid rock. He found five apartments, from twelve to twenty feet square, containing niches in their sides, in which to deposit the dead. This grotto was thought by him to excel the tombs of the kings at Thebes, being cut out of much harder rock.

During two or three succeeding weeks there was -but little variety in Mr. Fisk's labors. He was principally occupied in discussing religious subjects with Jews, Turks, Catholics, and Greeks. He constantly appealed to Scripture, and they in some instances appeared to manifest a conviction at the time that he was right, and they wrong. More frequently however, truth was opposed by the authority of the Talmud, the traditions of popery, and the strong prejudices of a darkened understanding and depraved heart. A prevalent vice observed was profaneness. Almost every assertion made was accompanied with an oath.

"24. In the morning we walked out to the Greek monastery of the cross, west of Jerusalem. A little way from Jaffa gate we passed a collection of Turkish graves and a large reservoir for rain water, at present dry. It is said to have been originally the work of David, and has been called by some travellers Gihon. See 2 Chron. xxxii, 30. In fifteen or twenty minutes from Jaffa gate we came to the top of the hill which overlooks Jerusalem. It is not, however, high enough to give a fair view of the city. You only see the castle, minarets and domes rising above the wall. Thence we descended to the convent, which stands in a valley about half an hour from the city. It is called the monastery of the cross, 'because here is the earth, which nourished the root of the tree, that yielded the timber of which the cross was made.' Under the high altar you are shown a hole in the ground, where the stump of the tree stood, and it meets with not a few visitants, so much verier stocks than itself, as to fall down and worship it. There is an old library in the convent. The books are heaped to