elsewhere, in order to celebrate the peculiar and undying honours of Jerusalem. So now the Grecian and the Roman colonies, who erected the marvels of architecture around me, are gone; while the Jewish people, the Hebrew language, the city of Jerusalem, and the Bible revelations of mercy from God to man, continue for ever. But most particularly does this psalm, taken with the circumstances there before our eyes, point out the difference made between Ammon and Israel, and the reason for it, as predicted in Ezek. xxv., 1-7:—“The word of the Lord came again unto me, saying, Son of man, set thy face against the Ammonites, and prophesy against them; and say unto the Ammonites, Hear the word of the Lord God: Thus saith the Lord God; Because thou saidst, Aha, against my sanctuary, when it was profaned; and against the land of Israel, when it was desolate; and against the house of Judah, when they went into captivity; behold, therefore I will deliver thee to the men of the east for a possession, and they shall set their palaces in thee, and make their dwellings in thee: they shall eat thy fruit, and they shall drink thy milk. And I will make Rabbah a stable for camels, and the Ammonites a couching-place for flocks; and ye shall know that I am the Lord. For thus saith the Lord God; Because thou hast clapped thine hands, and stamped with the feet, and rejoiced in heart with
all thy despite against the land of Israel; behold, therefore I will stretch out mine hand upon thee, and will deliver thee for a spoil to the heathen; and I will cut thee off from the people, and I will cause thee to perish out of the countries: I will destroy thee; and thou shalt know that I am the Lord.”
Sunday, 13th.—Dew on the grass; but it was the morning dew, which, like human goodness, was soon exhaled.
After meditating on the chapters in Numbers and Deuteronomy which refer to the conduct and destinies of Ammon and Moab, and reading Jer. xlviii. and xlix. within “the flowing valley” of the 4th verse of the latter, I was summoned to divine service in a tent fitted up for the purpose,—carpets on the floor “honoris causâ;” a table covered with simple white, and a serious congregation of Englishmen before it, each with his own Bible and prayer-book. Thank God that to carry such books about in the wildest deserts is a characteristic of my countrymen!
This city of ’Ammân is “the city in the midst of the river” of Joshua xiii. 9; and “Rabbah of the children of Ammon”—the royal city—“the city of waters” of 2 Sam. xii. 26, 27:—to the siege of which Joab invited King David, “lest he should take it, and it should be called after his name.” Here was also deposited the huge iron bedstead of Og, king of Bashan.
Under the Ptolemy dynasty—successors of Alexander—it was rebuilt, with the name of Philadelphia. Several of the best edifices here, now partially ruined, belong to that period.
Under the Crusaders it was a flourishing city and district, retaining the Grecian name.
I could not but reflect on the infinite prescience that dictated the prophecies of the Bible—no tongue could speak more plainly to us than the scene around us did, the fulfilment of the denunciations that these cities of Moab and Ammon should remain as cities “without inhabitants”—“not a man to dwell therein”—and “driven out every man, right forth, and none shall gather up him that wandereth”—“desolate” and “most desolate.”
In the afternoon we walked about to inspect the antiquities, and found several remains of Christian churches with bell-towers attached to them—certainly not originally minarets. These edifices had been afterwards, in Mohammedan times, converted into mosques, as evidenced by the niche made in the south wall of each, pointing to Mecca; and there are watch-towers for signals on all the summits of hills around. The city lies nestled in a valley between these hills.
The first building I examined was among those of the citadel placed upon a lofty eminence