That there should come a deliverer to crush the demon's head, and to free his people from their sins, _ex omnibus iniquitatibus_. That there should be a new and eternal covenant, and a new and eternal priesthood after the order of Melchisedek, that the Christ should be glorious, powerful, mighty, and yet so miserable that he would not be recognised, nor taken for what he is, but be rejected and slain, that his people which denied him should be no more his people, that the idolaters would receive him and trust in him, that he would quit Zion to reign in the centre of idolatry, that the Jews should exist for ever, that he would spring from Judah, and at a time when there should be no longer a king.
Beautiful for situation, the joy of the whole earth, is Mount Zion, . . . the city of the great King.
And when God, in answer to their prayers and succeeding their endeavours, delivers, restores, and advances his church, according to his promise, then he is said to answer, and come, and say, Here am I, and to show himself; and they are said to find him, and see him plainly. (Isa. lviii. 9.) "Then shall thou cry, and he shall say, Here I am" (Isa. xlv. 19.) "I said not unto the seed of Jacob, Seek ye me in vain." Chap. xxv. 8, 9.) "The Lord will wipe away the tears from off all faces, and the rebuke of his people shall he take away from off the earth. And it shall be said in that day, Lo, this is our God, we have waited for him, and he will save us: This is the Lord, we have waited for him; we will be glad, and rejoice in his salvation." Together with the next chap." ver. 8, 9. we have waited for thee; "the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early. For when thy judgments are in the earth, the inhabitants of the world will learn righteousness." Isa. lii. 6-8. "Therefore my people shall know my name; therefore they shall know in that day, that I am he that doth speak: behold, it is I. How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth salvation, that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice, together shall they sing; for they shall see eye to eye, when the Lord shall bring again Zion.
"Hearken to me, ye that follow after righteousness, ye that seek the Lord: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged. Look unto Abraham your father, and unto Sarah that bare you: for I called him when he was alone, and childless, and increased him. For the Lord has comforted Zion: and has heaped on her blessings and consolations.
To be happy one must be a) well fed, unhounded by sordid cares, at ease in
fellow men, and c) delicately and unceasingly amused according to one's taste.
It is my contention that, if this definition be accepted, there is no country
in the world wherein a man constituted as I am -- a man of my peculiar
weaknesses, vanities, appetites, and aversions -- can be so happy as he can
be in the United States. Going further, I lay down the doctrine that it is
a sheer physical impossibility for such a man to live in the United States
and not be happy.
-- H. L. Mencken, "On Being An American"
DAWSON, GEORGE (1821-1876), English nonconformist divine, was born in London on the 24th of February 1821, and was educated at Marischal College, Aberdeen, and at the university of Glasgow. In 1843 he accepted the pastorate of the Baptist church at Rickmansworth, and in 1844 a similar charge at Mount Zion, Birmingham, where he attracted large congregations by his eloquence and his unconventional views. Desiring freedom from any definite creed, he left the Baptist church and became minister of the "Church of the Saviour," a building erected for him by his supporters. Here he exercised a stimulating and varied ministry for nearly thirty years, gathering round him a congregation of all types and especially of such as found the dogmas of the age distasteful. He had much sympathy with the Unitarian position, but was not himself a Unitarian. Indeed he had no fixed standpoint, and discussed truths and principles from various aspects. His sermons, though not particularly speculative, were unconventional and quickening. He was the friend of Carlyle and Emerson, and did much to popularize their teachings, his influence being conspicuous, especially in his demand for a high ethical standard in everyday life and his insistence on the Christianization of citizenship. He was warmly supported by Dr R. W. Dale, and by J. T. Bunce, editor of _The Birmingham Daily Post_. Both Dawson and Dale were disqualified as ministers from seats on the town council, but both served on the Birmingham school board. Dawson also lectured on English literature at the Midland Institute and helped to found the Shakespeare Memorial library in Birmingham. He died suddenly at King's Norton on the 30th of November 1876. Four volumes of _Sermons_, two of _Prayers_ and two of _Biographical Lectures_ were published after his death. Entry: DAWSON
"Israel today announced that it is giving up. The Zionist state will dissolve in two weeks time, and its citizens will disperse to various resort communities around the world. Said Prime Minister Yitzhak Shamir, 'Who needs the aggravation?'" -- Dennis Miller, "Saturday Night Live" News
_Object._--The object of our author was the defence and exposition of Judaism from the Pharisaic standpoint of the 2nd century B.C. against the disintegrating effects of Hellenism. In his elaborate defence of Judaism our author glorifies circumcision and the sabbath, the bulwarks of Judaism, as heavenly ordinances, the sphere of which was so far extended as to embrace Israel on earth. The Law, as a whole, was to our author the realization in time of what was in a sense timeless and eternal. Though revealed in time it was superior to time. Before it had been made known in sundry portions to the fathers, it had been kept in heaven by the angels, and to its observance there was no limit in time or in eternity. Our author next defends Judaism by his glorification of Israel. Whereas the various nations of the Gentiles were subject to angels, Israel was subject to God alone. Israel was God's son, and not only did the nation stand in this relation to God, but also its individual members. Israel received circumcision as a sign that they were the Lord's, and this privilege of circumcision they enjoyed in common with the two highest orders of angels. Hence Israel was to unite with God and these two orders in the observance of the sabbath. Finally the destinies of the world were bound up with Israel. The world was renewed in the creation of the true man Jacob, and its final renewal was to synchronize with the setting-up of God's sanctuary in Zion and the establishment of the Messianic kingdom. In this kingdom the Gentiles had neither part nor lot. Entry: JUBILEES
INDEPENDENCE, a city and the county-seat of Jackson county, Missouri, U.S.A., 3 m. S. of the Missouri river and 10 m. E. of Kansas City. Pop. (1890) 6380, (1900) 6974 (937 negroes); (1910) 9859. The city is served by the Missouri Pacific, the Chicago & Alton, and the Kansas City Southern railways, and by an electric line and fine boulevard to Kansas City. It is situated about 1000 ft. above the sea, and is surrounded by a fertile agricultural district. The city has a small public square (surrounding the court-house) and a public library, and is the seat of St Mary's Academy, under the control of the Sisters of Mercy. Among its manufactures are farming implements, flour and lumber. The municipality owns its electric lighting plant. Independence was laid out as a town and chosen as the county-seat in 1827, first chartered as a city in 1849 and made a city of the third-class in 1889. About 1500 Mormons, attracted by the "revelation" that this was to be a Zion, settled in and about Independence in 1831 and 1832. They contemplated building their chief temple about ½ m. W. of the site of the present court house, but in 1833 (partly because they invited free negroes to join them) were expelled by the "gentile" inhabitants of Independence. In 1867 a settlement of about 150 Hedrickites, or members of the "Church of Jesus Christ" (organized in Illinois in 1835), came here and secretly bought up parts of the "Temple Lot." The heirs of the settlers of 1831-1832 conveyed the lot by deed to the Reorganized Church of Jesus Christ of Latter Day Saints (with headquarters at Lamoni, Iowa), which brought suit against the Hedrickites, but in 1894 the U.S. Circuit Court of Appeals decided the case on the ground of laches in favour of the Hedrickites, who fifteen years afterwards had nearly died out. In 1867-1869 a few families belonging to the Reorganized Church of Jesus Christ of Latter Day Saints (monogamists) settled in Independence, and in 1908 their church here had about 2000 members. Besides a large church building, they have here a printing establishment, from which is issued the weekly _Zion's Ensign_ (founded in 1891), and the "Independence Sanitarium" (completed in 1908). The faithful Mormons still look to Independence as the Zion of the church. In 1907 a number of Mormons from Utah settled here, moving the headquarters of the "Central States' Mission" from Kansas City to Independence, and founded a periodical called _Liahona, the Elder's Journal_. From about 1831 to 1844, when its river landing was destroyed by flood, Independence was the headquarters and outfitting point of the extensive caravan trains for the Santa Fé, Oregon and Old Salt Lake trails. During the Civil War about 300 Federals under Lieut.-Colonel D. H. Buel, occupying the town, were captured on the 16th of August 1862 by Colonel Hughes in command of 1500 Confederates, and on the 22nd of October 1864 a part of General Sterling Price's Confederate army was defeated a few miles E. of Independence by General Alfred Pleasonton. Entry: INDEPENDENCE
_History._--The early history of Jerusalem is very obscure. The Tell el-Amarna letters show that, long before the invasion by Joshua, it was occupied by the Egyptians, and was probably a stronghold of considerable importance, as it formed a good strategical position in the hill country of southern Palestine. We do not know how the Egyptians were forced to abandon Jerusalem; but, at the time of the Israelite conquest, it was undoubtedly in the hands of the Jebusites, the native inhabitants of the country. The exact position of the Jebusite city is unknown; some authorities locate it on the western hill, now known as Zion; some on the eastern hill, afterwards occupied by the Temple and the city of David; while others consider it was a double settlement, one part being on the western, and the other on the eastern hill, separated from one another by the Tyropoeon valley. The latter view appears to be the most probable, as, according to the Biblical accounts, Jerusalem was partly in Judah and partly in Benjamin, the line of demarcation between the two tribes passing through the city. According to this theory, the part of Jerusalem known as Jebus was situated on the western hill, and the outlying fort of Zion on the eastern hill. The men of Judah and Benjamin did not succeed in getting full possession of the place, and the Jebusites still held it when David became king of Israel. Some years after his accession David succeeded after some difficulty in taking Jerusalem. He established his royal city on the eastern hill close to the site of the Jebusite Zion, while Jebus, the town on the western side of the Tyropoeon valley, became the civil city, of which Joab, David's leading general, was appointed governor. David surrounded the royal city with a wall and built a citadel, probably on the site of the Jebusite fort of Zion, while Joab fortified the western town. North of the city of David, the king, acting under divine guidance, chose a site for the Temple of Jehovah, which was erected with great magnificence by Solomon. The actual site occupied by this building has given rise to much controversy, though all authorities are agreed that it must have stood on some part of the area now known as the Haram. James Fergusson was of opinion that the Temple stood near the south-western corner. As, however, it was proved by the explorations of Sir Charles Warren in 1869-1870 that the Tyropoeon valley passed under this corner, and that the foundations must have been of enormous depth, Fergusson's theory must be regarded as untenable (see also SEPULCHRE, HOLY). On the whole it is most likely that the Temple was erected by Solomon on the same spot as is now occupied by the Dome of the Rock, commonly known as the Mosque of Omar, and, regard being had to the levels of the ground, it is possible that the Holy of Holies, the most sacred chamber of the Temple, stood over the rock which is still regarded with veneration by the Mahommedans. Solomon greatly strengthened the fortifications of Jerusalem, and was probably the builder of the line of defence, called by Josephus the first or old wall, which united the cities on the eastern and western hills. The kingdom reached its highest point of importance during the reign of Solomon, but, shortly after his death, it was broken up by the rebellion of Jeroboam, who founded the separate kingdom of Israel with its capital at Shechem. Two tribes only, Judah and Benjamin, with the descendants of Levi, remained faithful to Rehoboam, the son of Solomon. Jerusalem thus lost much of its importance, especially after it was forced to surrender to Shishak, king of Egypt, who carried off a great part of the riches which had been accumulated by Solomon. The history of Jerusalem during the succeeding three centuries consists for the most part of a succession of wars against the kingdom of Israel, the Moabites and the Syrians. Joash, king of Israel, captured the city from Amaziah, king of Judah, and destroyed part of the fortifications, but these were rebuilt by Uzziah, the son of Amaziah, who did much to restore the city to its original prosperity. In the reign of Hezekiah, the kingdom of Judah became tributary to the Assyrians, who attempted the capture of Jerusalem. Hezekiah improved the defences and arranged for a good water supply, preparatory to the siege by Sennacherib, the Assyrian general. The siege failed and the Assyrians retired. Some years later Syria was again invaded by the Egyptians, who reduced Judah to the position of a tributary state. In the reign of Zedekiah, the last of the line of kings, Jerusalem was captured by Nebuchadrezzar, king of Babylon, who pillaged the city, destroyed the Temple, and ruined the fortifications (see JEWS, § 17). A number of the principal inhabitants were carried captive to Babylon, and Jerusalem was reduced to the position of an insignificant town. Nebuchadrezzar placed in the city a garrison which appears to have been quartered on the western hill, while the eastern hill on which were the Temple and the city of David was left more or less desolate. We have no information regarding Jerusalem during the period of the captivity, but fortunately Nehemiah, who was permitted to return and rebuild the defences about 445 B.C., has given a fairly clear description of the line of the wall which enables us to obtain a good idea of the extent of the city at this period. The Temple had already been partially rebuilt by Zedekiah and his companions, but on a scale far inferior to the magnificent building of King Solomon, and Nehemiah devoted his attention to the reconstruction of the walls. Before beginning the work, he made a preliminary reconnaissance of the fortifications on the south of the town from the Valley Gate, which was near the S.E. corner, to the pool of Siloam and valley of the Kidron. He then allotted the reconstruction of wall and gates to different parties of workmen, and his narrative describes the portion of wall upon which each of these was employed.[1] Entry: JERUSALEM
In his first prophecy (i. 1-11) Haggai addresses Zerubbabel and Joshua, rebuking the people for leaving the temple unbuilt while they are busy in providing panelled houses for themselves. The prevalent famine and distress are due to Yahweh's indignation at such remissness. Let them build the house, and Yahweh will take pleasure in it and acknowledge the honour paid to Him. The rebuke took effect, and the people began to work at the temple, strengthened by the prophet's assurance that the Lord was with them (i. 12-15). In a second prophecy (ii. 1-9) delivered in the following month, Haggai forbids the people to be disheartened by the apparent meanness of the new temple. The silver and gold are the Lord's. He will soon shake all nations and their choicest gifts will be brought to adorn His house. Its glory shall be greater than that of the former temple, and in this place He will give peace. A third prophecy (ii. 10-19) contains a promise, enforced by a figure drawn from the priestly ritual, that God will remove famine and bless the land from the day of the foundation of the temple onwards. Finally, in ii. 20-23, Zerubbabel is assured of God's special love and protection in the impending catastrophe of kingdoms and nations to which the prophet had formerly pointed as preceding the glorification of God's house on Zion. In thus looking forward to a shaking of all nations Haggai agrees with earlier prophecies, especially Isa. xxiv.-xxvii., while his picture of the glory and peace of the new Zion and its temple is drawn from the great anonymous prophet who penned Isa. lx and lxvi. The characteristic features of the book are the importance assigned to the personality of Zerubbabel, who, though a living contemporary, is marked out as the Messiah; and the almost sacramental significance attached to the temple. The hopes fixed on Zerubbabel, the chosen of the Lord, dear to Him as His signet ring (cf. Jer. xxii. 24), are a last echo in Old Testament prophecy of the theocratic importance of the house of David. In the book of Zechariah Zerubbabel has already fallen into the background and the high priest is the leading figure of the Judean community.[3] The stem of David is superseded by the house of Zadok, the kingship has yielded to the priesthood, and the extinction of national hopes gives new importance to that strict organization of the hierarchy for which Ezekiel had prepared the way by his sentence of disfranchisement against the non-Zadokite priests. Entry: HAGGAI
The poet shows how famine and the sword desolated Zion (verses 1-10). All was Yahweh's work; a wonder to the heathen world, but accounted for by the crimes of prophets and priests (Jer. xxiii. 11, 14, xxvi. 8, 20 ff., xxix. 21-23), who, like Cain, became homeless wanderers and outcasts (verses 11-16). Vainly did the besieged watch for succours from Egypt (Jer. xxxvii. 5 ff.); and even the last forlorn hope, the flight of "Yahweh's Anointed," King Zedekiah, was doomed to fail (verses 17-20; Jer. xxxix. 4 ff). Edom rejoiced in her ruin (Ezek. xxv. 12; xxxv. 15; Obad.; Psalm cxxxvii. 7); but Zion's sin is now atoned for (cf. Is. xl. 2), and she may look forward to the judgment of her foe (verses 21-22). Entry: O
Herod Agrippa, who succeeded to the kingdom, built a third or outer wall on the north side of Jerusalem in order to enclose and defend the buildings which had gradually been constructed outside the old fortifications. The exact line of this third wall is not known with certainty, but it probably followed approximately the same line as the existing north wall of Jerusalem. Some writers have considered that it extended a considerable distance farther to the north, but of this there is no proof, and no remains have as yet been found which would support the opinion. The wall of Herod Agrippa was planned on a grand scale, but its execution was stopped by the Romans, so that it was not completed at the time of the siege of Jerusalem by Titus. The writings of Josephus give a good idea of the fortifications and buildings of Jerusalem at the time of the siege, and his accurate personal knowledge makes his account worthy of the most careful perusal. He explains clearly how Titus, beginning his attack from the north, captured the third or outer wall, then the second wall, and finally the fortress of Antonia, the Temple, and the upper city. After the capture, Titus ordered the Temple to be demolished and the fortifications to be levelled, with the exception of the three great towers at Herod's palace. It is, however, uncertain how far the order was carried out, and it is probable that the outer walls of the Temple enclosure were left partially standing and that the defences on the west and south of the city were not completely levelled. When Titus and his army withdrew from Jerusalem, the 10th legion was left as a permanent Roman garrison, and a fortified camp for their occupation was established on the western hill. We have no account of the size or position of this camp, but a consideration of the site, and a comparison with other Roman camps in various parts of Europe, make it probable that it occupied an area of about 50 acres, extending over what is now known as the Armenian quarter of the town, and that it was bounded on the north by the old or first wall, on the west also by the old wall, on the south by a line of defence somewhat in the same position as the present south wall where it passes the Zion Gate, and on the east by an entrenchment running north and south parallel to the existing thoroughfare known as David Street. For sixty years the Roman garrison were left in undisturbed occupation, but in 132 the Jews rose in revolt under the leadership of Bar-Cochebas or Barcochba, and took possession of Jerusalem. After a severe struggle, the revolt was suppressed by the Roman general, Julius Severus, and Jerusalem was recaptured and again destroyed. According to some writers, this devastation was even more complete than after the siege by Titus. About 130 the emperor Hadrian decided to rebuild Jerusalem, and make it a Roman colony. The new city was called Aelia Capitolina. The exact size of the city is not known, but it probably extended as far as the present north wall of Jerusalem and included the northern part of the western hill. A temple dedicated to Jupiter Capitolinus was erected on the site of the Temple, and other buildings were constructed, known as the Theatre, the Demosia, the Tetranymphon, the Dodecapylon and the Codra. The Jews were forbidden to reside in the city, but Christians were freely admitted. The history of Jerusalem during the period between the foundation of the city of Aelia by the emperor Hadrian and the accession of Constantine the Great in 306 is obscure, but no important change appears to have been made in the size or fortifications of the city, which continued as a Roman colony. In 326 Constantine, after his conversion to Christianity, issued orders to the bishop Macarius to recover the site of the crucifixion of Jesus Christ, and the tomb in which his body was laid (see SEPULCHRE, HOLY). After the holy sites had been determined, Constantine gave orders for the construction of two magnificent churches, the one over the tomb and the other over the place where the cross was discovered. The present church of the Holy Sepulchre stands on the site upon which one of the churches of Constantine was built, but the second church, the Basilica of the Cross, has completely disappeared. The next important epoch in building construction at Jerusalem was about 460, when the empress Eudocia visited Palestine and expended large sums oh the improvement of the city. The walls were repaired by her orders, and the line of fortifications appears to have been extended on the south so as to include the pool of Siloam. A church was built above the pool, probably at the same time, and, after having completely disappeared for many centuries, it was recovered by F. J. Bliss when making his exploration of Jerusalem. The empress also erected a large church in honour of St Stephen north of the Damascus Gate, and is believed to have been buried therein. The site of this church was discovered in 1874, and it has since been rebuilt. In the 6th century the emperor Justinian erected a magnificent basilica at Jerusalem, in honour of the Virgin Mary, and attached to it two hospitals, one for the reception of pilgrims and one for the accommodation of the sick poor. The description given by Procopius does not indicate clearly where this church was situated. A theory frequently put forward is that it stood within the Haram area near the Mosque of el Aksa, but it is more probable that it was on Zion, near the traditional place of the Coenaculum or last supper, where the Mahommedan building known as the tomb of David now stands. In 614 Chosroes II., the king of Persia, captured Jerusalem, devastated many of the buildings, and massacred a great number of the inhabitants. The churches at the Holy Sepulchre were much damaged, but were partially restored by the monk Modestus, who devoted himself with great energy to the work. After a severe struggle the Persians were defeated by the emperor Heraclius, who entered Jerusalem in triumph in 629 bringing with him the holy cross, which had been carried off by Chosroes. At this period the religion of Mahomet was spreading over the east, and in 637 the caliph Omar marched on Jerusalem, which capitulated after a siege of four months. Omar behaved with great moderation, restraining his troops from pillage and leaving the Christians in possession of their churches. A wooden mosque was erected near the site of the Temple, which was replaced by the Mosque of Aksa, built by the amir Abdalmalik (Abd el Malek), who also constructed the Dome of the Rock, known as the Mosque of Omar, in 688. The Mahommedans held Jerusalem until 1099, when it was captured by the crusaders under Godfrey of Bouillon, and became the capital of the Latin Kingdom of Jerusalem (see CRUSADES, vol. viii. p. 401) until 1187, when Saladin reconquered it, and rebuilt the walls. Since that time, except from 1229 to 1239, and from 1243 to 1244, the city has been held by the Mahommedans. It was occupied by the Egyptian sultans until 1517, when the Turks under Selim I. occupied Syria. Selim's successor, Suleiman the Magnificent, restored the fortifications, which since that time have been little altered. Entry: JERUSALEM