tombs. The ascent to this point, which is to the north-east of the city, he describes as very gradual, through pleasant corn-fields planted with olive-trees. The second summit is that which overlooks the city: the path to it rises from the ruined gardens of Gethsemane, which occupy part of the valley. About half way up the ascent is a ruined monastery, built, as the monks tell us, on the spot where the Savior wept over Jerusalem. From this point the spectator enjoys, perhaps, the best view of the Holy City. (Here Jesus sat, in our scene.)
"The valley of Jehoshaphat, which lies between this mountain and the hills on which Jerusalem is built, is still used as a burial-place by the modern Jews, as it was by their ancestors. It is, generally speaking, a rocky flat, with a few patches of earth here and there, about half a mile in breadth from the Kedron to the foot of Mount Olivet, and nearly of the same length from Siloa to the garden of Gethsemane. The Jews have a tradition, evidently founded on taking literally the passage Joel iii. 12, that this narrow valley will be the scene of the final judgment. The prophet Jeremiah evidently refers to the same valley under the name of the valley of the Son of Hinnom, or the valley of Tophet, the situation being clearly marked as being by the entry of the east gate. (Jer. xix. 2, 6.) Pococke places the valley of Hinnom to the south of Jerusalem, but thinks it might include part of that to the east. It formed part of the bounds between the tribes of Benjamin and Judah, (Jos. xv. 8. xviii. 16,) but the description is somewhat obscure." [Mod. Trav. Palestine, pp. 168, 172.]
THE LAST SUPPER.
Meanwhile the offended and provoked dignitaries of Judaism were fast making arrangements to crush the daring innovator, who had done so much to bring their learning and their power into contempt. Some of the most fiery spirits among them, were for defying all risks, by seizing the Nazarene openly, in the midst of his audacious denunciations of the higher orders; and the attempt was made to execute this act of arbitrary power; but the mere hirelings sent upon the errand, were too much awed by the unequaled majesty of the man, and by the strong attachment of the people to him, to be willing to execute their commission. But there were old heads among them, that could contrive safer and surer ways of meeting the evil. By them it was finally determined to seize Jesus when alone or unattended by the throngs which usually encompassed him,—to hurry him at once secretly through the forms of law necessary for his commitment, and then to put him immediately into the hands of the Roman governor, as a condemned rioter and rebel, who would be obliged to order his execution in such a way as that no popular excitement would rescue the victim from the grasp of the soldiery. This was the plan which they were now arranging, and which they were prepared to execute before the close of the passover, if they could get intelligence of his motions. These fatal schemes of hate could not have been unknown to Jesus; yet the knowledge of them made no difference in his bold devotion to the cause for which he came into the world. Anxious to improve the few fast fleeting hours that remained before the time of his sufferings should come on, and desirous to join as a Jew in this great national festival,
