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.
Modern Jerusalem.—Jerusalem is the chief town of a sanjak, governed by a mutessarif, who reports directly to the Porte. It has the usual executive and town councils, upon which the recognized religious communities, or millets, have representatives; and it is garrisoned by infantry of the V. army corps. The city is connected with its port, Jaffa, by a carriage road, 41 m., and by a metre-gauge railway, 54 m., which was completed in 1892, and is worked by a French company. There are also carriage roads to Bethlehem, Hebron and Jericho, and a road to Nablus was in course of construction in 1909. Prior to 1858, when the modern building period commenced, Jerusalem lay wholly within its 16th-century walls, and even as late as 1875 there were few private residences beyond their limits. At present Jerusalem without the walls covers a larger area than that within them. The growth has been chiefly towards the north and north-west; but there are large suburbs on the west, and on the south-west near the railway station on the plain of Rephaim. The village of Siloam has also increased in size, and the western slopes of Olivet are being covered with churches, monasteries and houses. Amongst the most marked features of the change that has taken place since 1875 are the growth of religious and philanthropic establishments; the settlement of Jewish colonies from Bokhara, Yemen and Europe; the migration of Europeans, old Moslem families, and Jews from the city to the suburbs; the increased vegetation, due to the numerous gardens and improved methods of cultivation; the substitution of timber and red tiles for the vaulted stone roofs which were so characteristic of the old city; the striking want of beauty, grandeur, and harmony with their environment exhibited by most of the new buildings; and the introduction of wheeled transport, which, cutting into the soft limestone, has produced mud and dust to an extent previously unknown. To facilitate communication between the city and its suburbs, the Bab ez-Zāhire, or Herod’s Gate, and a new gate, near the north-west angle of the walls, have been opened; and a portion of the wall, adjoining the Jaffa Gate, has been thrown down, to allow free access for carriages. Within the city the principal streets have been roughly paved, and iron bars placed across the narrow alleys to prevent the passage of camels. Without the walls carriage roads have been made to the mount of Olives, the railway station, and various parts of the suburbs, but they are kept in bad repair. Little effort has been made to meet the increased sanitary requirements of the larger population and wider inhabited area. There is no municipal water-supply, and the main drain of the city discharges into the lower pool of Siloam, which has become an open cesspit. In several places the débris within the walls is saturated with sewage, and the water of the Fountain of the Virgin, and of many of the old cisterns, is unfit for drinking. Amongst the more important buildings for ecclesiastical and philanthropic purposes erected to the north of the city since 1860 are the Russian cathedral, hospice and hospital; the French hospital of St Louis, and hospice and church of St Augustine; the German schools, orphanages and hospitals; the new hospital and industrial school of the London mission to the Jews; the Abyssinian church; the church and schools of the Church missionary society; the Anglican church, college and bishop’s house; the Dominican monastery, seminary and church of St Stephen; the Rothschild hospital and girls’ school; and the industrial school and workshops of the Alliance Israélite. On the mount of Olives are the Russian church, tower and hospice, near the chapel of the Ascension; the French Paternoster church; the Carmelite nunnery; and the Russian church of St Mary Magdalene, near Gethsemane. South of the city are the Armenian monastery of Mount Zion and Bishop Gobat’s school. On the west side are the institution of the sisters of St Vincent; the Ratisbon school; the Montefiore hospice; the British ophthalmic hospital of the knights of St John; the convent and church of the Clarisses; and the Moravian leper hospital. Within the city walls are the Latin Patriarchal church and residence; the school of the Frères de la Doctrine Chrétienne; the schools and printing house of the Franciscans; the Coptic monastery; the German church of the Redeemer, and hospice; the United Armenian church of the Spasm; the convent and school of the Sœurs de Zion; the Austrian hospice; the Turkish school and museum; the monastery and seminary of the Frères de la Mission Algérienne, with the restored church of St Anne, the church, schools and hospital of the London mission to the Jews; the Armenian seminary and Patriarchal buildings; the Rothschild hospital; and Jewish hospices and synagogues.
