But, as I have just remarked, this wall was not existing at the time of our Saviour’s crucifixion. If I am correct in the conclusions which have just been laid before the reader, the castellated walls on the map, together with the temple, were the only portions then enclosed. This would make a small city; but the extensive suburbs around would make up for the deficiency of room. Vienna is an example in our own times, similar to this, where “the city” or fortified portion is of very limited extent compared with the vast stretch of suburb attached to it; these castellated parts of this map have, indeed, just about the extent of the Burg, or city proper of Vienna.
The suburb of Bezetha at that time, though stretching a considerable distance to the north, seems not to have extended much to the west of Antonia, for, in addition to the intimation to that effect in Jos. de Bel. lib. v. cap. 4. § 2, we are informed that the wall of Agrippa, when erected afterwards, was left weaker at its south-western extremity than in the other portions, “the builders neglecting to build the wall strong where the new city was not inhabited.”[46] The dense portions of this appendage to Jerusalem were on the higher ground lying directly northward from the temple, the ground over towards the spot which I have marked as Calvary having a few scattered dwellings, and those of the meanest order. The ground west of this suburb was probably taken up with great roads, and such thoroughfares as are usually to be seen in the neighborhood of a populous city.
And now, if we had no tradition whatever as regards the spot of our Saviour’s suffering, and were left simply to the guidance of our own judgment, I think I should look for it somewhere in this angle between Hippicus and Bezetha. Public places are usually selected for such occurrences, and in this instance the enemies of the sufferer would be apt to seek for every circumstance that would add to his humiliation. We are told by the Scriptures (John xix. 20.) that the place was near the city; and as it is not probable that they would select a spot on the other side of the valley of Hinnom or of Kedron, and the hill Bezetha was covered with houses, we have left only this angle immediately north of Acra; and in Matthew xxvii. 39, we are informed that “they that passed by reviled him,” which seems to intimate that the cross was adjoining some public roads or thoroughfares.
Our search then is restricted to a narrow compass; and now, if upon this ground we should find a rocky knoll about twenty feet or more in height, it would appear to us that this would be, in all probability, the spot selected for such an occasion. It would elevate the sufferers to a height sufficient to expose them to the eyes of all the multitude, and would in all respects be adapted to a spectacle like this. Just such a rock is existing at this day, and is the one built into the present church of the Crucifixion. The place is in Scripture no where called Mount Calvary; but simply Calvary, or “Golgotha, that is, a place of a skull,” and we have no reason given us there to look for a larger eminence. Indeed this seems just such an one as would be selected for such a purpose, and corresponds, both in elevation and extent, to its ignominious title.
In these remarks it will be observed, I have been guided entirely by the judgment, and have endeavored to see whither it would lead us, without any reference to traditions on this subject. As we have seen, it conducts us exactly to the spot that tradition has always pointed out as the place of the crucifixion. This tradition I will now proceed also to notice.
It is not probable that the early Christians would soon forget a spot of such tender and deep interest to them; for, as I observed at the beginning of this chapter, the subject is also one of some practical character. It was rather to be feared that they would attach to it a reverence that would degenerate into superstition, than that they would entirely forget it. If at our day the idea of the bare possibility of visiting Mount Calvary sends a thrill through the whole system, with what feelings must they have regarded the place when the memory of this event was fresh among the Christians, and when they were able to converse with those who had themselves witnessed the ignominious death of their Lord and Saviour. It does not appear to me at all probable that such a place would be forgotten; and we have a proof of the respect in which it was held, in the fact that Hadrian erected on the sepulchre a statue to Jupiter, and one to Venus on Mount Calvary. This could have been done only to mock their feelings and distress them, by desecrating places held by them in high regard. The fact that he placed these statues on these spots, at all events shows that they were at this time (about one hundred years after the events themselves) considered as the places of the crucifixion and the sepulture of Christ. Helena, the mother of Constantine, two hundred years subsequently to this, erected on the spot a Christian church, which, with some changes not affecting the locality, has continued ever since. There is, therefore, a chain of evidence with regard to these localities of a very satisfactory kind; and as the judgment finds no difficulty in the case, but, independently of tradition, is led to the same conclusion, my own convictions are clearly and decidedly in their favor.
Let us then examine into the circumstances of this affecting event. The place of the crucifixion was about six hundred feet from the city wall, to which the ground from this place had a gentle descent; on the east were the low and straggling outskirts of the large suburb of Bezetha; on the west, the ground, at the distance of a few hundred feet, sloped upward rapidly for a short space, and then stretched off in a long ascending plain; on the northward it also ascends gently for the distance of more than a mile. The rock of Golgotha or Calvary is now about sixteen feet in height, though as the ground around it has been elevated by the ruins of the old city, it was probably at that time a few feet higher. It was of sufficient altitude to bring the sufferer into distinct view before all the crowds that probably at this time covered the walls and houses and the upward slopes of the hills, and to make him visible to those “afar off.”[47] A few gardens were near; but most of the space around this rocky knoll was open, and traversed by the dusty thoroughfares to the populous city.
It was now the Passover, and more than two millions of people had come up to Jerusalem;[48] the city, the suburbs, were crowded, the country around was covered with the dense multitude; and the ceaseless hum of men, even in their calmer moments, was like the deep hollow roar of the ocean.—And now the multitudes are agitated, and the stormy passions are at work amid the countless throng.—He who had excited the wonder of the Jewish nation, and the rage of the priests and of the stately Pharisees, had been brought forward before the judgment-seat of the high-priest and the governor of Judea, and had been condemned for blasphemy.—He, for blasphemy! The good, the benevolent, the Godlike! who had given sight to the blind, and had caused the lame to walk, and had healed the sick, and had brought the dead to life; who had led their thoughts to heaven, and taught them pure and holy doctrines; and had been among them in his miracles with the power of the Divinity himself. He, for blasphemy? Yes, he had publicly, before their council, declared himself to be the Christ, the Son of God, and that they should see him sitting on the right hand of power, and coming from heaven in majesty; and he had foretold that of their glorious temple, the object almost of their idolatry, not one stone should be left upon another; and had been accused of saying that he himself would destroy it. The passions of the dense multitudes rise; and rumor, with her exaggerations, excites them to phrensy.—And now comes forth the sufferer, bearing his cross; his back lacerated with thongs, his brow dropping blood from the crown placed on it in mockery. Though sinking under fatigue and pain, he meets no commiseration but is driven on with tauntings and scorn; and they come to the place of public execution, and the victim is nailed to the cross, and between two malefactors is raised up to be a spectacle to man; and wherever he turns his agonized eyes he sees only rage and scorn; and his ears hear only bitter tauntings;—“he saved others; himself he cannot save.” “If he be the king of Israel let him come down now from the cross, and we will believe him.” “He trusted in God; let him deliver him now if he will have him; for he said, I am the Son of God.”
There is a punishment somewhat similar to this of crucifixion, that until lately was practised in Algiers and in various parts of Turkey. The criminal was thrown from the top of a wall and caught by large hooks projecting from its side, and there left to perish. His torments were frightful. A fever seized on the body, and excruciating pains coursed through the whole system; the eyes became bloodshot and glaring, and starting from their sockets; the sufferer was burnt up by a scorching thirst, and begged piteously for drink, and after many hours died in frightful agonies.
Death upon the cross was probably similar to this, for the nails were driven through the hands and feet, where are congregated an unusual number of delicate nerves; and by them the whole weight of the body was suspended. The agonies were probably even greater than those I have been describing.