wards in the book of Joshua", where mention is made of the five cities of Palestine, or of the Philistines, the following are enumerated; Gaza, Azotus, Ascalon, Geth or Gath and Accaron; all of these were comprehended within that district, which has Joppa to the north, and Gaza to the south. Of the most ancient Heathen writers, Herodotus expressly states that country to have been called Palæstine, which extended from the boundaries of Egypt to those of Phoenice P. Thus, having summed all the evidence which can be adduced upon this point, it may be manifest that the use of the term Palæstine, as applied to all that country originally called the Land of the Israelites, is a geographical error: that its application is most erroneous when it is made to comprehend to Phoenices; and further, that the proper general appellation is The Holy Land--a name applied to it, by Jewish as well as by Christian writers. Even Reland, who preferred the use of the word Palæstina, as a more sounding appellation for the title of his book, says, that Terra Sancta is a name doubly applicable to the region his work illustrates. And surely without imputation of superstition or of bigotry, so long as the blessings of Religion diffuse their consolitary balm of hope, and peace, and gladness, this land may be accounted holy t

n Josh. xiii. 3. In 1 Samuel vi. 17. they are thus enumerated: Azo. ius, Gaza, Ascalon, Gath, Accaron. See also Josephus, lib. vi. Antiq

c. 1.

0 The boundaries of Philistea, or Palestine, are thus defined by Joshua, xiii. S. "From Sihor, (the river; see Jeremiah ii. 18.) which is before Egypt, even unto the borders of Ekron, (Accarron,) northward." p Herodot. in Polyhymn. that is to say, from Egypt to Joppa. The whole country was maritime. "Situs regionis Philistaea est maratimus, ab Joppa ad Ægypti fines.” Cellar. lib. iii. cap. 13. tom. II. p. 595. Lips. 1706. q The Greeks, after the time of Herodotus, on account of the great power of the Philistines, comprehended under the name of Palestine, the four provinces of Idumaea, Judaea, Samaria, and Galilaea, although never Phaenicia, "quia saepe regionibus tribuntur nomina a parte alique quae vicinas antecellit potentia." Quaresmii Elucid. Terr. Sanct. lib. 1. c. 2. tom. I. p. 6. Antverp, 1639.

r See "Exempla Scriptorum Judaicorum et Christianorum qui hoc nomen usurpant," as they are given by Reland, in his chapter "De Nomine Terrae Sanctae." Vide Thesaur. Antiq. Sacrar. Ugolini, vol. VI, xvü,

xviii.

s 'Dupliciratione nomen Terræ Sanctae huic regioni tribuitur, aliter a Judaeis, aliter a Christianis. Ibid.

t

Quis enim non rapitur in admirationem et stuporem, qui Montem Oliviferum, Mare Tiberiadis, Jordanem, Hierosolymam, et alia loca, quae Christum frequentasse notum est, conspicit, et menti suae praesentem

B

holy, as consecrated by the residence of the Deity, through all the ages of Jewish history-holy, as sanctified by the immediate presence, and by the blood of our Re deemer-holy, as the habitation of Patriarchs, Prophets, and Apostles-"Quam Terram," to use the energetic language of Urban the second, in his eloquent address to the council of Clermont, "meritò sanctam diximus, in qua non est etiam passus pedis, quem non illustraverit et sanctificaverit vel corpus, vel umbra Salvatoris, vel gloriosa præsentiæ Sanctæ Dei Genitricis, vel amplectendus Apostolorum commeatus, vel Martyrum sanguis effusus."

Yet, while the author is ready to acknowledge the impression made upon his mind by the peculiar sanctity of this memorable region, he is far from being willing to enumerate, or to tolerate the degrading superstitions, which, like noxious weeds, have long polluted that land of "milk and honey." Those who have formed their notions of the Holy Land, and particularly of Jerusalem, from the observations of Adrichomius, Sandys, Doubdan, Maundrell, from the spurious work of Thevenot, or even from the writings of Pococke, and the recent entertaining pilgrimage of Mons. De Chateaubriand t, will find their prejudices frequently assailed in the following pages. The author has ventured to see the country with other eyes, than those of Monks, and to make the Scriptures, rather than Bede or Adamnanus, his guide in visiting " the Holy Places;" to attend more to a single chapter, nay, a single verse of the Gospel, than to all the legends and traditions of the Fathers of the church. In perusing the remarks concerning Calvary and Mount Sion, the reader is requested to observe, that such were the author's observations, not only upon the spot, but after collating and comparing with his own notes, the evidences afforded by every writer upon the topography of Jerusalem, to which he has subsequently had access. It is impossible to reconcile the history of ancient Jerusalem, with the appearance presented by the modern city, and this discordance, rather

sistit gencris humani sospitatorem, illic ea operantem aut passum, quae originem dedere sacris Christianorum ejus nomen confitentium !" Thesaur Antiq. Sacrar. Ugolini, Ibid.

t Pablished in London, October, 1811, when this volume was nearly completed. The author has not yet seen the original French edition of Mons. De Chateaubriand's work.

than any positive conviction in the author's mind, led to the survey he has ventured to publish. If his notions, after all, be deemed by some readers inadmissible, as it is very probable they will, yet even these, by the suggestion of new documents, both in the account given of the inscriptions he found to the south of what is now called Mount Sion, as well as of the monuments to which those inscriptions belong, may assist in reconciling a confused topography"! Quaresmius, stating the several causes of that heretical kind of pilgrimage in the Holy Land, which he describes, as " prophane, vicious and detestable," certainly enumerates many of the motives which induced the author to visit that country, and therefore classes him among the "Nonnullos Nebulones occidentales Hæreti

"whose remarks he had heard with so much indignation y. But in doing this he places him in company which he is proud to keep,-among men who do not believe themselves one jot nearer to salvation by their approximation to Mount Calvary, nor by all the indulgences, beads, rosaries, and crucifixes, manufactured and sold by the jobbers of Jerusalem-among men, who, in an age when feelings and opinions upon such subjects were manifestly dif ferent from those now maintained, with great humbleness of spirit, and matchless simplicity of language," expected remission of sin, no other ways, but only in the name, and for the merits of our Lord Jesus Christ;"-who undertook their pilgrimage, "not to get any thing by it as by a good

u The generality of readers, who have perused the different accounts published concerning the Holy Land, have not perhaps remarked the extent of the confusion prevailing in the topographical descriptions of Jerusalem; probably because they have not compared those writings with any general plan of the city. To give a single example: almost every tra veller, from the time of Brocardus to that of Mons. De Chateaubriand, mentions the "Mountain of Offence," where Solomon sacrificed to strange gods. According to Brocardus and to Adrichomius, this mountain is the northern point of the Mount of Olives, (vid. Brocard. Itin. 6. Adricom. Theat. Terr. Sanct. p. 171. Colon. 1628.) and therefore to the east or north-east of Jerusalem. Maundrell. (p 102. Journ, from Alep. to Jerus. Oxf. 1721.) and also Pococke, (Descrip of the East, plan facing p. 7. vol. II. Lond. 1745.) make it the southern point. Sandys (Trav. p. 186. Lond. 1637.) places this mountain to the south-west of the city.

x Quaresmius," De externa profana, sed detestabili ac vitiosa Peregrinatione." Vid. Elucidatio Terræ Sanctæ, lib iii. c. 84. Antr 1639.

y Ibid. lib. v. cap. 14,

work; nor to visit stone and wood to obtain indulgence; nor with opinion to come nearer to Christ," by visiting Jerusalem, "because all these things are directly contrary to Scripture;" but to "increase the general stock of useful knowledge," to " afford the reader both profit and pleasure; that those who have no opportunity to visit foreign countries, may have them before their eyes, as in a map, to contemplate; that others may be excited further to inquire into these things, and induced to travel themselves into those parts;" that they may be " instructed in the customs, laws, and orders of men," that the "present state, condition, situation and manners of the world, may be surveyed and described; not by transcribing what others have written," but by fairly stating what "they have themselves seen, experienced, and handled," so that " their pains and diligence be not altogether vein."

Such were the motives, and such was the language, of a traveller in the Holy Land, so long ago as the middle of the sixteenth century ; who, with the liberal spirit of an enlightened and pious protestant, thus ventured to express his sentiments, when the bon-fires for burning heretics were as yet hardly extinguished in this country. Writing five and thirty years before Sandys began his journey a, and two centuries and a half before Mons. De Chateaubriand published his entertaining narrative, he offers an example singularly contrasted with the French author's

z See the Travels of Leonhart Rauwolff, a German physician, as published by Ray, in 1693. The words included by inverted commas, are literally taken from Ray's translation of that work. (See the Epist. to Widtholtz, Christel, and Bemer. Also Trav. part 3. chap. iv. p. 290.) Rauwolff was at Jerusalem in 1575. (See chap. viii. p. 315.) The religious opinions he professed, and his disregard of indulgences, roused the indignation of the monks, particularly of the learned Quaresmius, a Franciscan friar, who wrote a most elaborate description of the Holy Land, already cited. This was published at Antwerp in 1639, in two large folio volumes, with plates. Referring to the passages here introduced from Rauwolff's book, Quaresmius exclaims, "Quid amplius Rauchwolfius ? Ecce in ipso Monte Sion derepente in Prædicantem transformatus concionari cæpit, et ne tam insignem, concionem ignoraremus literis eam mandavit quam ex Germanico idiomate in Latinum transtulit P. Gretserus, ut ad exteros quoque redundet, sed ne obstat, illam etiam rejicit. Audiamus....... Atqui, o prædicantice Medice! recte profecto dicis, nihil penitus peregrinatione tua, aut impetrasti, aut meritus es!" Quaresmii, Elucid. Terr. Sanct. lib. iii, cap. 34. tom I. p. 836. Antv. 16$9.

a Sandys began his journey in 1610.

legendary detail; wherein the chivalrouse and bigotted spirit of the eleventh century seems singularly associated with the taste, the genius, and the literature of the nineteenth.

P. S. In the preface to the First Part of these Travels, some acknowledgment was made to those who had assisted the author in the progress of his work. This pleasing duty will now be renewed. The interesting notices of the Rev. Reginald Heber gave a value to the former publication, which it could not otherwise have possessed; and, in the copious extracts which the author has here afforded, from the classical journals of travellers already conspicuous in the literary world, a similar advantage is already anticipated. The Rev. ROBERT WALPOLE, M. A. of Trinity College, Cambridge e, has liberally permitted the use of his written observations in Greece, throughout the whole, not only of the present, but also of the subsequent volume; completing the Second Part of these Travels. Wherever reference has been made to those observations, the author, consistently with his former plan, has been careful to give Mr. Walpole's intelligence in his own words, exactly as they have been transcribed from his original manuscript.

A similar obligation has been conferred by J. B. S. MORRITT, Esq. in the interesting account taken from

b" Here," says Mons. De Chateaubriand," I saw, on the right, the place where dwelt the indigent Lazarus; and, on the opposite side of the street, the residence of the obdurate rich man." Afterwards he proceeds to state, that St. Chrysostom, St. Ambrose, and St. Cyril, have looked upon the history of Lazarus and the rich man as not merely a parable, but a real and well known fact. "The Jews themselves," says he, "have preserved the name of the rich man, whom they call Nabal.”— (See Travels in Greece, Palaestine, &c. vol. II. pp. 26, 27 Lond. 1811.) Mons. De Chateaubriand does not seem to be aware, that Nabal is an appellation used by the Jews to denote any covetous person.

c See the interesting description given by Mons. De Chateaubriand of the Monkish ceremony which conferred upon him the order of “ a knight of the Holy Sepulchre." Ibid. pp. 176, 177.

d See Preface to Part the First. p. xi. Second edition.

e The learned Author of Essays bearing his name in the Herculanen sia, 4to. London, 1810. See his former communications to this work, Part the First, p. 615. Note 4. Second Edition. Mr. Walpole is also known as the Editor of Comicorum Graecorum Fragmenta, and of other dissertations, equally remarkable for their taste and classical erudition.

f Celebrated for his controversy with the late Jacob Bryant, on the subject of Homer's poems, and the war of Troy. It is to be regretted,