In my visits to the holy city I experienced a keen regret that I was not treading the streets trodden by Christ and his apostles. They are hidden beneath the accumulated rubbish of ages. As I walked the crooked, neglected lanes of modern Jerusalem I felt I was treading upon the buried temples and palaces and avenues of Solomon’s glorious reign which await a resurrection by the spade, when the crescent goes down and the cross goes up. The regret I had experienced was relieved when I stood upon Mount Moriah, whose summit remains in its form and aspect as when Jesus “walked in Solomon’s Porch;” or when I crossed the little stone bridge which spans the Kedron, so often pressed by his weary feet; or when I sat on the slopes of Olivet and “beheld the city” which in its former majesty and glory rose before his divine vision. Until the uncivilized and uncivilizing Turk is driven from the holy city, and until Christendom owns that religious metropolis of the world, and until the archæologist can pursue his noble work unmolested, two questions will remain in dispute――the site of Calvary and the site of the tomb of Joseph of Arimathea. Greeks and Latins claim that both are within the Church of the Holy Sepulcher, a claim which rests upon the traditions of centuries, but which can never be substantiated beyond a doubt until the second wall of the Jerusalem of Christ can be definitely traced. Both English and American explorers of to-day place Calvary on the ridge over the Grotto of Jeremiah, north of the city and near the Damascus Gate. From immemorial time this has been called the “Hill of Execution;” it resembles the human skull, and the Jews esteem it accursed, and exclaim as they pass it, “Cursed be he who destroyed our nation by aspiring to be king thereof.” And to the west of the hill, two hundred yards north of the Damascus Gate, on one side is a lane leading to St. Stephen’s Church, and opposite is an arched gateway of stone, with wooden door, which opens into a garden, and in the garden is the tomb. The tomb has never been finished, yet it has been occupied; its construction is Herodian, about the time of Christ; it has been occupied for only one burial; it is a Jewish tomb and designed for one of wealth and influence; it has been used for Christian worship, and upon its walls can now be traced faintly a frescoed cross with the sacred monograms.