| <p> '''1.''' Genesis 2:13. (See [[Eden.)]] The Septuagint, Jeremiah 2:18, identify it with the Nile; but the writer of Genesis, so well acquainted with Egypt, would never have connected the Nile with the Euphrates. The [[Cush]] which the [[Gihon]] "compassed" was the Asiatic not the African Cush ( Genesis 10:7-10); The [[Septuagint]] being [[Alexandrian]] Jews, to glorify their adopted country, made the Nile one of the rivers of paradise. </p> <p> '''2.''' [[A]] fountain near Jerusalem, where [[Solomon]] was anointed king ( 1 Kings 1:33; 1 Kings 1:38; 1 Kings 1:45). The "down" in going and "up" in returning show it was below the city. [[Manasseh]] built a wall outside the city of David from the [[W.]] of Gihon in the valley (nachal ), "wady", or "torrent", the word employed for the valley of [[Kedron]] or [[Jehoshaphat]] [[E.]] of Jerusalem; ge being employed for the valley of [[Hinnom]] [[S.W.]] of Jerusalem) to the entrance of the fish gate." [[Hezekiah]] stopped its upper source, at some distance off, at a higher level ( 2 Chronicles 32:30), and "brought it straight down to the [[W.]] side of the city of David" ( 2 Chronicles 33:14). The [[Targum]] of Jonathan, Arable and Syriac, has [[Siloam]] for Gihon in 1 Kings 1. [[A]] wall from [[W.]] of Gihon to the fish gate (near the Jaffa gate, Jerome) would be the course of a wall enclosing the city of David ( 2 Chronicles 33:14). </p> <p> An aqueduct discovered lately (1872) runs from near the [[Damascus]] gate, on the [[Bezetha]] hill, to the souterrain at the convent of the Sisters of Zion. It probably brought the water from the pool [[N.]] of the tombs of the kings (probably the "upper pool," 2 Kings 18:17; Isaiah 7:3; Isaiah 36:2, and "upper watercourse of Gihon" stopped by Hezekiah) to the pool of Bethesda. Siloam was the lower Gihon. It is suggested that the city of David was on the eastern hill, so Hezekiah by bringing it [[W.]] of the city of David brought it within the city, and so out of the enemy's reach. Psalms 48:2 confirms the view that mount [[Zion]] was to the [[N.]] of Moriah, the temple hill: "the joy of the whole earth is mount Zion, on the sides of the [[N.]] the city of the great Kine." </p> | | <p> (גּיחון , <i> ''''' gı̄ḥōn ''''' </i> , גּחון , <i> ''''' giḥōn ''''' </i> (in 1 K), from root גּיח , <i> ''''' gayaḥ ''''' </i> "to burst forth"): </p> <p> (1) See preceding article. </p> <p> (2) The Nile in Jeremiah 2:18 [[Septuagint]] ( Γηῶν , <i> ''''' Gēō̇n ''''' </i> ); in [[Hebrew]] שׁחור , <i> ''''' shiḥōr ''''' </i> (see [[Shihor]] ). </p> <p> (3) A spring in Jerusalem, evidently sacred, and, for that reason, selected as the scene of Solomon's coronation ( 1 Kings 1:38 ). It is without doubt the spring known to the [[Moslems]] as <i> ''''' ‛Ain Umm ed deraj ''''' </i> ("the spring of the steps") and to the [[Christians]] as <i> ''''' ‛Ain Sitti [[Miriam]] ''''' </i> ("the spring of the lady Mary"), or commonly as the "Virgin's Fount." It is the one true spring of Jerusalem, the original source of attraction to the site of the early settlers; it is situated in the [[Kidron]] valley on the East side of "Ophel," and due South of the temple area. See [[Jerusalem]] . The water in the present day is brackish and impregnated with sewage. The spring is intermittent in character, "bursting up" at intervals: this feature may account for the name [[Gihon]] and for its sacred characters. In New [[Testament]] times it was, as it is today, credited with healing virtues. See [[Bethesda]] . Its position is clearly defined in the Old Testament. [[Manasseh]] "built an outer wall to the city of David, on the West side of Gihon, in the valley" ( = Nahal, i.e. the Kidron; 2 Chronicles 33:14 ). From Gihon [[Hezekiah]] made his aqueduct ( 2 Chronicles 32:30 ), now the Siloam tunnel. See [[Siloam]] . </p> <p> The spring is approached by a steep descent down 30 steps, the water rising deep underground; the condition is due to the vast accumulation of rubbish - the result of the many destructions of the city - which now fills the valley bed. Originally the water ran down the open valley. The water rises from a long deep crack in the rock, partly under the lowest of the steps and to a lesser extent in the mouth of a small cave, 11 1/2 ft. long by 5 ft. wide, into which all the water pours. The village women of Siloam obtain the water at the mouth of the cave, but when the supply is scanty they actually go under the lowest step - where there is a kind of chamber - and fill their vessels there. At the farther end of this cave is the opening leading into the aqueduct down which the water flows to emerge after many windings at the pool of Siloam. The first part of this aqueduct is older than the time of Hezekiah and led originally to the perpendicular shaft, connected with "Warren's tunnel" described elsewhere (see [[Siloam]]; [[Zion]] ). </p> <p> The preëminent position of importance which Gihon held in the eyes of the earlier inhabitants of Jerusalem is shown by the extraordinary number of passages, rock cuttings, walls and aqueducts which exist all about the spring. [[Walls]] have been made at different periods to bank up the waters and direct them into the channels provided for them. Of aqueducts, besides the "Siloam aqueduct," two others have been formed. One running from the source at a considerable lower level than that of Hezekiah was followed by the present writer (see <i> Pefs </i> , 1902,35-38) for 176 ft. It was very winding, following apparently the West side of the Kidron valley. It was a well-cemented channel, about 1 1/2 ft. wide and on an average of 4 1/2 ft. high, roofed in with well-cut stones. There are no certain indications of age, but in the writer's opinion it is a much later construction than Hezekiah's aqueduct, though the rock-cut part near the source may be older. It was discovered by the Siloam <i> ''''' fellahin ''''' </i> , because, through a fault in the dam, all the water of the "Virgin's Fount" was disappearing down this channel. A third aqueduct has recently been discovered running off at a higher level than the other two. It is a channel deeply cut in the rock with curious trough-like stones all along its floor. It appears to be made for water, but one branch of it actually slopes upward toward its end. The pottery, which is early Hebrew, shows that it is very ancient. The whole accumulated débris around the source is full of pre-Israelite and early [[Israelite]] pottery. </p> |
| <p> (Heb. Gichon', גַּיחוֹן, in 1 Kings גַּחוֹן, a ''stream,'' as breaking forth from a fountain; Sept. in Genesis 2:13 Γεῶν v.r. Γηῶν, in 1 Kings 1:33; 1 Kings 1:38 Γιῶν, in 2 Chronicles 32:30 Γειῶν, undistinguishable in 2 Chronicles 33:14; Vulg. Gileon), the name of two water-courses. Gesesius compare's Job 40:23, and the Arabic jayhauna and jayunu, spoken of several larger Asiatic streams, as the Ganges, Araxes, etc. </p> <p> '''1.''' The second of the four rivers of Eden, said to flow around the land of Cush or [[Ethiopia]] (1 Genesis 2:13). What river is actually denoted here is a matter of great dispute and uncertainty; perhaps the face of the country in question has been so greatly changed since that time (although the present tense is used by Moses in the description) as to efface the distinctive marks given. (See [[Paradise]]). We may here remark, however, that the usual interpretation, and the one adopted by Gesenius, is that of [[Josephus]] ''('' Γηών, Ant. 1:1 3a), which identifies the Gihon with the [[Nile]] (See [[Nile]]); so also the Sept., which in Jeremiah 2:18, for Smeioia or the Nile, has Γηών, and in Sirach 24:27 puts Γηών [[(A.V.]] "Geon") for the Nile. The Mohammedans likewise reckon the Nile as one of the rivers of [[Paradise]] (Fund''grab. des Orients, 1:'' 304). Others regard the [[Oxus]] as meant (Rosensmü ller, Altesth. 1:1, page 184; Ritter, ''Erdk.'' 2:480), others the Araxes (Reland); others still the [[Ganges]] (Ewald, ''Isr. Gesch.'' 1:333). — Winer, 1:428. </p> <p> The second river of Paradise presents difficulties not less insurmountable than the first, or Pison. Those who maintained that the [[Pison]] is the Ganges held also that the Gihon was the Nile. One great objection to this theory is, that although in the books of the Old Testament frequent allusion is made to this river, it nowhere appears to have been known to thee Hebrews by the name Gihon. The idea seems to have originated with the Sept. rendering of שַׁיחוֹר by Γηῶν in Jeremiah 2:18, but it in clear, from the manner in which the translators have given the latter clause of the same passage, that they had no conception of the true meaning Among modern writers, Bertheau (quoted by Deaitzsch, Genesis) and Kalisch (Genesis) heave not hesitated to support this interpretation, in accordance with the principle they adopt, that the description of the garden of Eden is to be explained according to the most ancient notions of the earth's surface, without reference to the advances made in later times in geographical knowledge. If this hypothesis be adopted, it certainly explains some features of the narrative; but, so far from removing the difficulty, it introduces another equally great. It has yet to be proved that the opinions of the Hebrews on these points were as contradictory to the now well- known relations of land and water as the recorded impressions of other nations at a much later period. At present we have nothing but categorical assertion. [[Pausanias]] (2:5), indeed, records a legend that the Euphrates, after disappearing in a marsh, rises again beyond Ethiopia, and flows through Egypt as the Nile. Arrian (Esp. Alex. 6:1) relates that Alexander, on finding crocodiles in the Indus, and beans like those of Egypt on the banks of the Acaninas, imagined that he had discovered the sources of the Nile; but he adds, what those who make use of this passage do not find it convenient to quote, that on receiving more accurate information [[Alexander]] abandoned his theory, and canceled the letter he had written to his mother [[Olympias]] on the subject. It is but fair to say that there was at one time a theory afloat that the Nile rose in a mountain of Lower Mauretania (Pliny, [[H.N.]] 5:10). </p> <p> The etymology of Gihon (גַּיח '', to burst forth'' ) ''seems'' to indicate that it ''emas'' a swiftly-flowing, impetuous stream. According to Golius ''(Lex. Arab.), Jichun is'' the name given to the Oxus, which has, on this account, been assumed by Rosenmü ller, Hartmann, and Michaelis to be the ''Gihon'' of Scripture. But the Araxes, too, is called by the [[Persians]] ''Jichun ar-Ras,'' and from this circumstance it has been adopted by Reland, Calmet, and colonel Chesney as the modern representation of the Gihon. It is clear, therefore, that the question is not to be decided lay etymology alone, as the name might be appropriately applied to many rivers. That the Gihon should be one of the channels by which the united stream of the Tigris and [[Euphrates]] falls into the [[Persian]] Gulf, was essential to the theory which places the garden of Eden on the Shat el-Arab. Boch-Amit and Huet contended that it was the easternmost of these channels, while Calvin considered it to be the most westerly. Hopkinson and Junius, conceiving that Eden was to be found in the region of Auranitis (= Audanitis, quasi Edenitis), on the Euphrates, were compelled to make the Gihon coincide with the Naharsar, the Marses of Amm. Marc. (23:6, § 25). That it should be the [[Orontes]] (Leclerc), the Ganges (Buttmann and Ewald), the Kur, or Cyrus, which rises from the side of the Saghanlou mountain, a few miles northward of the sources of the Araxes (Link), necessarily followed from the exigencies of the several theories. Rask and Verbrugge are in favor of the Gyndes of the ancients (Herod. 1:189), now called the Diyalah, one of the tributaries of the Tigris. [[Abraham]] Peritsol (Ugolino, volume 7) was of opinion that the garden of Eden was situated in the region of the Mountains of the Moon. Identifying the Pisoan with the Nile, and the Gihon with a river which his editor, Hyde, explains to be the Niger, he avoids the difficulty which is presented by the fact that the [[Hiddekel]] and P'rath are rivers of Asia, by conceiving it possible that these rivers actually take their rise in the Mountains of the Moon, and then run under ground till they make their appearance in Assyria. [[Equally]] unsatisfactory is the explanation of Ephraem Syrus that the four rivers have their source In Paradise, which is situated in a very lofty place, but are swallowed up by the surrounding districts, and, after passing underneath the sea, come to light again in different quarters of the globe. </p> <p> Inasmuch as the sacred narrative makes it evident that all the rivers in question took their origin from the head waters of the Euphrates and the Tigris, we must refer the Gihon to one of the streasms of the same region, namely, the lake system of Central Armenia, in the vicinity of Lake Van. As the Euphrates and Tigris flow southerly, so we may naturally conclude that by the Pison and Gihon are intended rivers flowing northerly, probably one towards the Caspian, and the other towards the Eusxine. No better representative of the Gihon can be found in this region: than the Araxes (Ἀράξης ) of antiquity, which, as we have seen, to this day bears the same name among the Arabs. This is a large river in [[Armenia]] Major, which takes its rise from a member of sources in Mount Abus (the present Bin-Gol), nearly in the center of the space between the east and west branches of the Euphrates (Strabo, page 531; Pliny, 6:10; Ptolemy, 6:13; § 3, 6, 9). The general course may be described as east, then south-east, and, after flowing in a north-easterly direction, it resumes its south-east course, and, after its junction with the [[Cyrus]] (Kur), it discharges itself into the Caspian Sea (Col. Monteith, in the London Geogr. Journ. volume 3). It is the modern [[Arras]] (Smith, Dict. of Class. Geogr. s.v.). (See [[Eden]]). </p> <p> '''2.''' [[A]] fountain near Jerusalem, to which the young Solomon was taken to be anointed kin" ( 1 Kings 1:3; 1 Kings 1:38), out of sight, but within hearing of a En- rogel, with the city between ( 1 Kings 1:9; 1 Kings 1:41), but its direction is not indicated. Subsequently Hezekiah "stopped the upper water-course [or upper outflow of thee waters] of Gihon, and brought it straight down to the west side of the city of David" (2 Chronicles 22:30). This was, perhaps, on occasion of the approach of the Assyrian army under Sennacherilb, when, to prevent the besiegers from finding water, great numbers of the people labored with much diligence in stopping the water of the fountains without the city, and in particular of "the brook that ran through the midst of the land" ( 2 Chronicles 32:3-4). The author of the book of [[Sirach]] (48:17) also states that "Hezekiah brought water into the midst of the city; he dug with iron into the rock, and built fountains for the waters." The fountain of Gihon is also mentioned lay Josephus as living outside the city ''('' Γιών, Ant. 7:14, 5). From a comparison of these passages, the editor of the Pictorial Bible (on 2 Chronicles 32) arrived at the conclusion, since confirmed by Dr. Robinson (Researches, 1:313), that there existed anciently a fountain of Gihon on the west side of the city, Which was "stopped" or covered over by Hezekiah, and its waters brought by subterrateeous channels into the city. Before that time it would naturally have flowed own through the valley of the Gihon, and probably formed the brook which was stopped at the same time. "The fountain may have been stopped, and its waters thus secured very easily by digging deep and erecting over it one or more vaulted subterranean chambers. Something of the very same kind is still seen in the fountains near Solomon's [[Pools]] beyond Bethlehem, where the water rises in subterranean chambers, to which there is no access except down a narrow shaft like a well. In this was the waters of Gihon would be withdrawn from the enemy and preserved in the city, in which they would seem to have been distributed among various reservoirs and fountains." From all these circumstances there seems little room to doubt that an open fountain, called "the fountain of Gihon," did anciently exist on the west side of the city, the waters of which may still continue to flow by subterranean channels down to the ancient Temple, and perhaps to Siloam. This fountain was probably near the present Upper Pool, in the valley west of Jerusalem. This Upper Pool is a large tank, which is dry in summer, but in the rainy season becomes full, when its waters are conducted by a small, rude aqueduct or channel to the vicinity of the Jaffa Gate and so to the Pool of Hezekiah within the city (Robinson's Researches, 1:352, 512-514). </p> <p> Mr.Williams (Holy City, 2:480) suggests another route for the vater in question, namely, that the upper spring of [[Gibon]] once had its issue on the north side of the city, not far from the tombs of the kings, were its waters were originally received into a basin called the Serpent's Pool and thence flowed down the valley of Jehosheaphat. This upper outflow Hezekiah stopped, and brought the water by an aqueduct down the Tyropoeon to the Temple, whence the surplbs floweed off by an old channel to the fountain of the Virgin, and was continued through, a new bore to the Pool of Siloam, which Mr. Williams thinks was the Lower Pool of Isaiah 22:9; Isaiah 22:11. Schwarz ''(Palest.'' page 266) likewise confounds the lower spring of Gihon with Siloam. This latter, he says, has the same peculiar qualities as the water of a cistern found between the castle of David and the [[Temple]] Mount, showing the course of the now closed upper fount of Gihon. From the terms of the first passage in which Gillon is mentioned ( 1 Kings 1:33; 1 Kings 1:38; 1 Kings 1:45), it is evident it was at a lower level than the city — "Bring him down (הֹרִדְתֶּם ) upon (עִל ) Gihon""They are come up (יִעֲלוּ ) from thence." With this agrees a later, mention ( 2 Chronicles 33:14), where it is called "Gihon- in-the-valley," the word rendered valley being ''nachal (נִחִל).'' In this latter place Gihon is named to designate the direction of the wall built by Manasseh — "outside the city of David, on the west of [rather ''to'' לְ ] Gihon-in-the-valley to the entrance of the fish-gate." It is not stated in any of the above passages that Gihon was a spring; but the only remaining place in which it is mentioned suggests that idea, or at least that it had given its name to some water" Hezekiah also stopped the upper source or issue (מוֹצָא, from יָצָא, to rush forth; incorrectly 'water-course' in [[A.V.)]] of the waters of Gihon" ( 2 Chronicles 32:30). If the place to which Solomon was brought down on the king's mule was Gihon-in-the-valley and from the terms above noticed it seems probable that it was then the "upper source" would be some distance away, and at a higher level. Josephus also speaks of water brought to the tower of Hippicus (War, 5:7, 3), which could only have come from the west. The following are therefore the views propounded as to its real import and locality: </p> <p> '''(1)''' Some affirm that Gihon was the ancient name of the valley of Jehoshaphat, and that it is compounded of the words גיא, "a valley," and חן '','' "beauty." The fountain of the Virgin, which rises at the bottom of the valley, had originally flowed into the brook Kidron, but was artificially carried by a conduit across the ridge of [[Sion]] (?) to the Pool of Siloam. This was the lower water-course of Gihon. More to the north was anciently another spring, called the upper water-course of Gihon, which was stopped or sealed in the time of Hezekiah, and conveyed to the west side of the city of David (Lewin, ''Jerusalem,'' p. 11 sq.). It will be seen that in this theory the "city of David" is identified with Moriah. </p> <p> '''(2)''' Others think that Gihon was the old name of the Tyropeean valley; that the Pool of Siloam was the "lower Gihon;" and that the "upper Gihon" was only the table-land north of the Damascus gate (Williams, [[Holy]] City, 1:124, supplement). </p> <p> '''(3)''' Others hold that Gihon was a name sometimes given to the valley of Hinnom, and that the '"upper outflow" was at the head of that valley west of the city (Robinson, [[''B.]] [[R.'']] 1:346). </p> <p> '''(4)''' An English engineer, recently sent out to survey the waters of Jerusalem, has reported that there is not, and from the position of the city and the character of the strata there could not be, any perennial fountain in or around Jerusalem. The so-called Fountain of the Virgin, he says, is supplied by the leakage from the great cisterns under the Temple area; and the peculiar taste of its water is occasioned by stagnation and filth [[(Ms.]] ''Re'' port). If this be so, then Gihon could neither be a fountain nor a perennial stream. The results of this examination of authorities may be thus stated. The upper fountain of Gihon was in the head of the valley of Hinnom, and a stream from it ran down through that valley. The fountain was covered by Hezekiah, and the water brought into the city of David by a concealed channel, partly hewn in the rock. There was an "upper" and a "lower" pool in this valley. [[A]] close examination of the place tends to confirm these views. No fountain has yet been discovered, nor could it be without extensive excavations; but a section of an old aqueduct was laid bare when sinking the foundations of the new church on the northern summit of Zion. It was twenty feet beneath the surface, in places excavated in the rock, and its direction was from west to east (Bartlett, Walks about Jerusalem, page 84). This may be a portion of Hezekiah's aqueduct from Gihon; and it may have carried the water to the Temple area as well as to Zion. In the valley of Hinnom are still two great, "pools;" one at its head, called Birket el-Mamnilla; another west of the present Sion gate in the bottom of the glen, called Birket es-Sultan. The fountain or rivulet in question is doubtless a part of the aqueduct system of Jerusalem, all of it probably traceable to the supply from the pools of Solomon at Bethlehem. (See [[Jerusalem]]). </p>
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