Professional Documents
Culture Documents
Part I Introduction
3 International Differences
3.1 Introduction
3.2 Some Physical Differences
Check-in Facilities
Aircraft Contact Stands
3.3 Some Useful Distinctions
National Differences in Diversity of Decision Making
National Differences in Performance Criteria
3.4 Implications for Practice
General Implications
Specific Implications
Exercises
References
8 User Charges
8.1 Introduction
8.2 Cost and Revenue Centers
8.3 Guidelines and Background for the Setting of User Charges
8.4 The Various Types of Airport User Charges
Landing Fee
Terminal Area Air Navigation Fee
Aircraft Parking and Hangar Charges
Airport Noise Charge
Emissions-Related Charges
Passenger Service Charge
Cargo Service Charge
Security Charge
Ground Handling Charges
En Route Air Navigation Fee
8.5 Nonaeronautical Charges
Concession Fees for Aviation Fuel and Oil
Concession Fees for Commercial Activities
Revenues from Car Parking and Car Rentals
Rental of Airport Land, Space in Buildings, and Assorted Equip-
ment
Fees Charged for Airport Tours, Admissions, etc
Fees Derived from Provision of Engineering Services and Utilities
Nonairport Revenues
8.6 Distribution of Airport Revenues by Source
8.7 Comparing User Charges at Different Airports
Government Funding
Coverage of Charges and Quality of Services Offered
Volume of Traffic
Size and Timing of Capital Expenditures
Characteristics of Traffic
General Cost Environment
Accounting Practices
Treatment of Nonaeronautical Revenues
8.8 Ground Handling Services
8.9 Landing Fee Computation: Average-Cost Pricing
8.10 Historical Cost versus Current Cost
Exercises
References
Part III The Airside
9 Airfield Design
9.1 Introduction
9.2 Airport Classification Codes and Design Standards
Reference Codes for Aircraft Classification
Airport Reference Code
Practical Implications
Runway Designation and Classification
9.3 Wind Coverage
9.4 Airport Layouts
Land Area Requirements and Related Observations
Airport Layouts
9.5 Runway Length
Declared Distances
Usability of a Runway
Practical Considerations
9.6 Runway Geometry
Separations from Other Parts of the Airfield
Vertical Profile
9.7 Taxiways
Dimensional Specifications and Separations
Special Cases
9.8 Aprons
9.9 Physical Obstacles
Exercises
References
10 Airfield Capacity
10.1 Introduction
10.2 Measures of Runway Capacity
10.3 Factors Affecting the Capacity of a Runway System
Number and Geometric Layout of the Runways
ATM Separation Requirements
Visibility, Ceiling, and Precipitation
Wind Direction and Strength
Mix of Aircraft
Mix and Sequencing of Movements
Type and Location of Runway Exit
State and Performance of the ATM System
Environmental Considerations
10.4 Range of Airfield Capacities and Capacity Coverage
10.5 A Model for Computing the Capacity of a Single Runway
10.6 Generalizations and Extensions of the Capacity Model
10.7 Capacity of Other Elements of the Airfield
Capacity of the Taxiway System
Capacity of the Aprons
Exercises
References
11 Airfield Delay
11.1 Introduction
11.2 The Characteristics of Airside Delays
11.3 Policy Implications and Practical Guidelines
11.4 The Annual Capacity of a Runway System
11.5 Estimating Delays with Models
11.6 Measurement and Attribution of Delays
Exercises
References
12 Demand Management
12.1 Introduction
12.2 Background and Motivation
12.3 Administrative Approaches to Demand Management
Schedule Coordination: The IATA Approach
EU Modifications of IATA’s WSG
Experience in the United States
12.4 Economic Approaches to Demand Management
Congestion Pricing in Theory
Congestion Pricing in Practice
12.5 Hybrid Approaches to Demand Management
Slots Plus Congestion Pricing
Slot Auctions
Secondary Trading: Buying and Selling Slots
12.6 Policy Considerations
Exercises
References
Part IV Landside
18 Data Validation
18.1 The Issue
Errors
Incompleteness
18.2 The Resolution
Exercises
References
19 Forecasting
19.1 Forecasting Assumptions
19.2 Fundamental Mathematics
19.3 Forecasts
19.4 Scenarios
19.5 Integrated Procedure
Exercises
References
Index
Preface
Welcome to the second edition of Airport Systems Planning, Design, and Management!
Recognizing the widespread adoption and worldwide use of the first edition (translated into
two non-Roman scripts, Greek and Mandarin), we have thoroughly rewritten the text to
make it as useful as possible to our readers. This new version deals with the major shifts in
the airport/airline industry that have occurred in the past decade. It contains significant new
material and is now thoroughly up-to-date.
This book is about creating effective and efficient airports. To achieve this objective, pro-
fessionals need to consider the whole problem, from the initial planning, through the design
of the facilities, to the ultimate management and operation of the airport. The text uniquely
integrates these phases, in contrast to other books that only deal with parts of the problem.
Specifically, the book
The text takes a worldwide perspective throughout. It thus serves both North American
and international users.
• The airline demand for airport services has changed as major airlines have consol-
idated and the low-cost carriers have become major factors in the industry.
• Environmental regulations and international rules have greatly shifted emphasis.
• Airport technology has changed—new types of aircraft, satellite-based air traffic
control, security controls, and information technology serving passengers and bags.
• Techniques and models for planning, designing, and managing airports have ad-
vanced considerably.
• New research results are available.
Intended Audience
The book is for all those with a major interest in airport planning, design, and management.
This includes owners and operators; architects and engineers; government officials; air-
lines, concessionaires, and other providers of airport services; travelers and shippers; and
neighbors and communities, as well as members of the public. Readers need no specific
experience or skills to use it. A serious interest in the topic is all that is required to make
good use of the text. The authors recognize that most people become involved with airport
planning, design, and management later in their careers and come from a broad range of
professional backgrounds.
The book has proven to be useful worldwide. It stresses universally applicable concepts
and approaches to airport problems. It refers to several different sets of international and
national standards on the airside and the landside and points out both similarities and dif-
ferences in current airport practices around the globe. The text draws heavily on worldwide
experience to bring out the best available approaches to each issue.
The text assumes that readers need to deal with current issues in airport planning, design,
and management. It focuses on the actual problems that arise, and on practical, effective
ways of dealing with them. Theory and methodology appear only to the extent that they are
relevant and useful. The authors have tried to illustrate theory and methods with appropri-
ate examples wherever possible.
The text is suitable for students in planning and design curricula. The authors have used
the material that has led up to this book since around 1980, in both their courses at MIT
(the Massachusetts Institute of Technology) and professional short courses worldwide, “on
every continent except Antarctica.”
The Content
The book concentrates on significant commercial airports, those with more than about 1
million passengers a year. It only considers smaller airports or military bases when they
provide a region with significant current or prospective capacity to handle airline traffic.
Likewise, it does not deal with special facilities such as heliports or seaplane bases.
The text covers both the development and management aspects of airports. Systems
design recognizes that the costs of building and operating a major facility such as an airport
are comparable. Good planning and design thus makes sure that the physical configuration
of a project facilitates operations and that the management procedures enable owners to
avoid unnecessary capital costs.
The text discusses in detail each of the major development topics:
Competition increasingly provides the context for commercial airports. The success of
any airport depends most importantly on its advantages compared to other airports, now
and as they may be in the future. The text thus carefully describes competition between
airports, both within and between metropolitan areas, as well as in the context of airline
networks operating nationally, internationally, and globally. It also discusses how interna-
tional trends in the industry might change the competitive picture.
Dynamic strategic planning is the approach used to bring these specific topics together.
It is the modern method for designing complex systems over time. It builds upon the un-
derstanding that all forecasts are unreliable, uses the procedures of decision and options
analysis of risky situations, and incorporates the economics of financing. The text covers
these topics as needed. The overall object is to plan, design, and manage airports so that
they can respond flexibly to the unknown, uncertain future conditions.
Format
The book should be easy to understand. It is free of unnecessary mathematical expressions
or technical terms. Most of the material is easily accessible to the broad range of persons
concerned with airport systems planning, design, and management: engineers and archi-
tects as well as managers who do not have a technical background. We have made the text
easy to use by the many airport professionals who are neither engineers nor native speakers
of English.
The book features numerous examples illustrating the application of the concepts and
methods. It draws upon actual cases from the authors’ worldwide experience. The emphasis
throughout is on dealing effectively with real issues.
A reference section presents basic theory and, in some cases, background mathematics.
Persons who do not need this complementary material can skip this section. Users can com-
bine this reference material with chapters on specific issues to meet their need for inform-
ation on a particular topic. As the following User’s Guide describes, readers can tailor the
material to their requirements.
“Immediately the fever left her.”――Matthew viii. 15: Mark i. 31: Luke iv. 39. It may seem
quite idle to conjecture the specific character of this fever; but it seems to me a very
justifiable guess, that it was a true intermittent, or fever and ague, arising from the marsh
influences, which must have been very strong in such a place as Capernaum,――situated
as it was, on the low margin of a large fresh water lake, and with all the morbific agencies of
such an unhealthy site, increased by the heat of that climate. The immediate termination of
the fever, under these circumstances, was an abundant evidence of the divine power of
Christ’s word, over the evil agencies, which mar the health and happiness of mankind.
During some time after this, Peter does not seem to have left his
home for any long period at once, until Christ’s long journeys to
Judea and Jerusalem, but no doubt accompanied Jesus on all his
excursions through Galilee, besides the first, of which the history has
been here given. It would be hard, and exceedingly unsatisfactory,
however, to attempt to draw out from the short, scattered incidents
which fill the interesting records of the gospels, any very distinct,
detailed narrative of these various journeys. The chronology and
order of most of these events, is still left much in the dark, and most
of the pains taken to bring out the truth to the light, have only raised
the greater dust to blind the eyes of the eager investigator. To
pretend to roll all these clouds away at once, and open to common
eyes a clear view of facts, which have so long confused the minds of
some of the wisest and best of almost every Christian age, and too
often, alas! in turn, been confused by them,――such an effort,
however well meant, could only win for its author the contempt of the
learned, and the perplexed dissatisfaction of common readers. But
one very simple, and comparatively easy task, is plainly before the
writer, and to that he willingly devotes himself for the present. This
task is, that of separating and disposing, in what may seem their
natural order, with suitable illustration and explanation, those few
facts contained in the gospels, relating distinctly to this apostle.
These facts, accordingly, here follow.
It is deserving of notice, that on this first mission, Jesus seems to have arranged the
twelve in pairs, in which order he probably sent them forth, as he certainly did the seventy
disciples, described in Luke x. 1. The object of this arrangement, was no doubt to secure
them that mutual support which was so desirable for men, so unaccustomed to the high
duties on which they were now dispatched.
Their destination, also, deserves attention. The direction of Jesus was, that they should
avoid the way of the heathen, and the cities of the Samaritans, who were but little better,
and should go to the lost sheep of the house of Israel. This expression was quoted,
probably, from those numerous passages in the prophets, where this term is applied to the
Israelites, as in Jeremiah l. 6, Isaiah liii. 6, Ezekiel xxxiv. 6, &c., and was used with peculiar
force, in reference to the condition of those to whom Jesus sent his apostles. It seems to
me, as if he, by this peculiar term, meant to limit them to the provinces of Galilee, where the
state and character of the Jews was such as eminently to justify this melancholy appellative.
The particulars of their condition will be elsewhere shown. They were expressly bounded on
one side, from passing into the heathen territory, and on the other from entering the cities of
the Samaritans, who dwelt between Galilee and Judea proper, so that a literal obedience of
these instructions, would have confined them entirely to Galilee, their native land. Macknight
also takes this view. The reasons of this limitation, are abundant and obvious. The
peculiarly abandoned moral condition of that outcast section of Palestine,――the perfect
familiarity which the apostles must have felt with the people of their own region, whose
peculiarities of language and habits they themselves shared so perfectly as to be unfitted
for a successful outset among the Jews of the south, without more experience out of
Galilee,――the shortness of the time, which seems to have been taken up in this
mission,――the circumstance that Jesus sent them to proclaim that “the kingdom of heaven
was at hand,” that is, that the Messiah was approaching, which he did in order to arouse the
attention of the people to himself, when he should go to them, (compare Luke x. 1,) thus
making them his forerunners; and the fact, that the places to which he actually did go with
them, on their return, were all in Galilee, (Matthew xi., xix. 1, Mark vi. 7, x. 1, Luke ix. 1‒51,)
all serve to show that this first mission of the apostles, was limited entirely to the Jewish
population of Galilee. His promise to them also in Matthew x. 2, 3, “you shall not finish the
cities of Israel, before the son of man come,” seems to me to mean simply, that there would
be no occasion for them to extend their labors to the Gentile cities of Galilee, or to the
Samaritans; because, before they could finish their specially allotted field of survey, he
himself would be ready to follow them, and confirm their labors. This was mentioned to
them in connection with the prediction of persecutions which they would meet, as an
encouragement. For various other explanations of this last passage, see Poole’s Synopsis,
Rosenmueller, Wetstein, Macknight, Le Sainte Bible avec notes, &c. in loc. But Kuinoel,
who quotes on his side Beza, Bolten, and others, supports the view, which an unassisted
consideration induced me to suggest.
“Anointed with oil.” Mark vi. 13. The same expression occurs in James v. 14, and needs
explanation from its connection with a peculiar rite of the Romish church,――extreme
unction, from which it differs, however, inasmuch as it was always a hopeful operation,
intended to aid the patient, and secure his recovery, while the Romish ceremony is always
performed in case of complete despair of life, only with a view to prepare the patient, by this
mummery, for certain death. The operation mentioned as so successfully performed by the
apostles, for the cure of diseases, was undoubtedly a simple remedial process, previously
in long-established use among the Hebrews, as clearly appears by the numerous
authorities quoted by Lightfoot, Wetstein, and Paulus, from Rabbinical Greek and Arabic
sources; yet Beza and others, quoted in Poole’s Synopsis, as well as Rosenmueller,
suggest some symbolical force in the ceremony, for which see those works in loc. See also
Kuinoel, and Bloomfield who gives numerous references. See also Marlorat’s Bibliotheca
expositionum, Stackhouse’s History of the Bible, Whitby, &c.
“A lonely place.”――The word desert, which is the adjective given in this passage, in the
common English version, (Matthew xiv. 13, 15, Mark vi. 31, 32, 35, Luke ix. 10, 12,) does
not convey to the reader, the true idea of the character of the place. The Greek word Ερημος
(eremos) does not in the passages just quoted, mean “desert,” in our modern sense of that
English word, which always conveys the idea of “desolation,” “wildness” and “barrenness,”
as well as “solitude.” But the Greek word by no means implied these darker characteristics.
The primary, uniform idea of the word is, “lonely,” “solitary,” and so little does it imply
“barrenness,” that it is applied to lands, rich, fertile and pleasant, a connection, of course,
perfectly inconsistent with our ideas of a desert place. Schleusner gives the idea very fairly
under Ερημια, (eremia,) a derivative of this word. “Notat locum aliquem vel tractum terrae,
non tam incultum et horridum, quam minus habitabilem,――solitudinem,――locum vacuum
quidem ab hominibus, pascuis tamen et agris abundantem, et arboribus obsitum.” “It means
a place or tract of land, not so much uncultivated and wild, as it does one thinly
inhabited,――a solitude, a place empty of men indeed, yet rich in pastures and fields, and
planted with trees.” But after giving this very clear and satisfactory account of the derivative,
he immediately after gives to the primitive itself, the primary meaning “desertus, desolatus,
vastus, devastatus,” and refers to passages where the word is applied to ruined cities; but in
every one of those passages, the true idea is that above given as the meaning, “stripped of
inhabitants,” and not “desolated” or “laid waste.” Hedericus gives this as the first meaning,
“desertus, solus, solitarius, inhabitatus.” Schneider also fully expresses it, in German, by
“einsam,” (lonely, solitary,) in which he is followed by Passow, his improver, and by
Donnegan, his English translator. Jones and Pickering, also give it thus. Bretschneider and
Wahl, in their New Testament Lexicons, have given a just and proper classification of the
meanings. The word “desert” came into our English translation, by the minute verbal
adherence of the translators to the Vulgate or Latin version, where the word is expressed by
“desertum” probably enough because desertus, in Latin, does not mean desert in English,
nor any thing like it, but simply “lonely,” “uninhabited;”――in short, it has the force of the
English participle, “deserted,” and not of the adjective “desert,” which has probably acquired
its modern meaning, and lost its old one, since our common translation was made; thus
making one instance, among ten thousand others, of the imperfection of this ancient
translation, which was, at best, but a servile English rendering of the Vulgate. Campbell, in
his four gospels, has repeated this passage, without correcting the error, though Hammond,
long before, in his just and beautiful paraphrase, (on Matthew xiv. 13,) had corrected it by
the expression, “a place not inhabited.” Charles Thomson, in his version, has overlooked
the error in Matthew xiv. 13, 15, but has corrected it in Mark vi. 31, &c., and in Luke ix. 10;
expressing it by “solitary.” The remark of the apostles to Jesus, “This place is lonely,” does
not require the idea of a barren or wild place; it was enough that it was far from any village,
and had not inhabitants enough to furnish food for five thousand men; as in 2 Corinthians xi.
26, it is used in opposition to “city,” in the sense of “the country.”
Who do men say that I am.――The common English translation, here makes a gross
grammatical blunder, putting the relative in the objective case,――“Whom do men say,” &c.
(Matthew xvi. 13‒15.) It is evident that on inverting the order, putting the relative last instead
of first, it will be in the nominative,――“Men say that I am who?” making, in short, a
nominative after the verb, though it here comes before it by the inversion which the relative
requires. Here again the blunder may be traced to a heedless copying of the Vulgate. In
Latin, as in Greek, the relative is given in the accusative, and very properly, because it is
followed by the infinitive. “Quem dicunt homines esse Filium hominis?” which literally is,
“Whom do men say the son of man to be?”――a very correct form of expression; but the
blunder of our translators was, in preserving the accusative, while they changed the verb,
from the infinitive to the finite form; for “whom” cannot be governed by “say.” Hammond has
passed over the blunder; but Campbell, Thomson, and Webster, have corrected it.
Son of Man.――This expression has acquired a peculiarly exalted sense in our minds,
in consequence of its repeated application to Jesus Christ, and its limitation to him, in the
New Testament. But in those days it had no meaning by which it could be considered
expressive of any peculiar characteristic of the Savior, being a mere general emphatic
expression for the common word “man,” used in solemn address or poetical expressions.
Both in the Old and New Testament it is many times applied to men in general, and to
particular individuals, in such a way as to show that it was only an elegant periphrasis for
the common term, without implying any peculiar importance in the person thus designated,
or referring to any peculiar circumstance as justifying this appellative in that case. Any
concordance will show how commonly the word occurred in this connection. The diligent
Butterworth enumerates eighty-nine times in which this word is applied to Ezekiel, in whose
book of prophecy it occurs oftener than in any other book in the Bible. It is also applied to
Daniel, in the address of the angel to him, as to Ezekiel; and in consideration of the vastly
more frequent occurrence of the expression in the writers after the captivity, and its
exclusive use by them as a formula of solemn address, it has been commonly considered
as having been brought into this usage among the Hebrews, from the dialects of Chaldea
and Syria, where it was much more common. In Syriac, more particularly, the simple
expression, “man,” is entirely banished from use by this solemn periphrasis, (bar-
nosh,) “son of man,” which every where takes the place of the original direct form. It should
be noticed also, that in every place in the Old Testament where this expression (“son of
man”) occurs, before Ezekiel, the former part of the sentence invariably contains the direct
form of expression, (“man,”) and this periphrasis is given in the latter part of every such
sentence, for the sake of a poetical repetition of the same idea in a slightly different form.
Take, for instance, Psalm viii. 4, “What is man, that thou art mindful of him? or the son of
man, that thou visitest him?” And exactly so in every other passage anterior to Ezekiel, as
Numbers xxiii. 19, Job xxv. 16, xxxv. 8, Isaiah li. 12, lvi. 2, and several other passages, to
which any good concordance will direct the reader.
The New Testament writers too, apply this expression in other ways than as a name of
Jesus Christ. It is given as a mere periphrasis, entirely synonymous with “man,” in a general
or abstract sense, without reference to any particular individual, in Mark iii. 28, (compare
Matthew xii. 13, where the simple expression “men” is given,) Hebrews ii. 6, (a mere
translation of Psalm viii. 4,) Ephesians iii. 5, Revelation i. 13, xiv. 14. In the peculiar
emphatic limitation to which this note refers, it is applied by Jesus Christ to himself about
eighty times in the gospels, but is never used by any other person in the New Testament, as
a name of the Savior, except by Stephen, in Acts, vii. 56. It never occurs in this sense in the
apostolic epistles. (Bretschneider.) For this use of the word, I should not think it necessary
to seek any mystical or important reason, as so many have done, nor can I see that in its
application to Jesus, it has any very direct reference to the circumstance of his having,
though divine, put on a human nature, but simply a nobly modest and strikingly emphatic
form of expression used by him, in speaking of his own exalted character and mighty plans,
and partly to avoid the too frequent repetition of the personal pronoun. It is at once evident
that this indirect form, in the third person, is both more dignified and modest in solemn
address, than the use of the first person singular of the pronoun. Exactly similar to this are
many forms of circumlocution with which we are familiar. The presiding officer of any great
deliberative assembly, for instance, in announcing his own decision on points of order, by a
similar periphrasis, says “The chair decides,” &c. In fashionable forms of intercourse, such
instances are still more frequent. In many books, where the writer has occasion to speak of
himself, he speaks in the third person, “the author,” &c.; as in an instance close at hand, in
this book it will be noticed, that where it is necessary for me to allude to myself in the text of
the work, which, of course, is more elevated in its tone than the notes, I speak, according to
standard forms of scriptorial propriety, in the third person, as “the author,” &c.; while here, in
these small discussions, which break in on the more dignified narrative, I find it at once
more convenient and proper, to use the more familiar and simple forms of ♦expression.
This periphrasis (“son of”) is not peculiar to oriental languages, as every Greek scholar
knows, who is familiar with Homer’s common expression υιες Αχαιων, (uies Akhaion,) “sons
of Grecians,” instead of “Grecians” simply, which by a striking coincidence, occurs in Joel
xiii. 6, in the same sense. Other instances might be needlessly ♦multiplied.
Thou art a Rock, &c.――This is the just translation of Peter’s name, and the force of the
declaration is best understood by this rendering. As it stands in the original, it is “Thou art
Πετρος, (Petros, ‘a rock,’) and on this Πετρα (Petra, ‘a rock’) I will build my church,”――a
play on the words so palpable, that great injustice is done to its force by a common tame,
unexplained translation. The variation of the words in the Greek, from the masculine to the
feminine termination, makes no difference in the expression. In the Greek Testament, the
feminine πετρα (petra) is the only form of the word used as the common noun for “rock,” but
the masculine πετρος (petros) is used in the most finished classic writers of the ancient
Greek, of the Ionic, Doric and Attic, as Homer, Herodotus, Pindar, Xenophon, and, in the
later order of writers, Diodorus Siculus.
H. Stephens gives the masculine form as the primitive, but Schneider derives it from the
feminine.
This avowal of Peter’s belief that Jesus was the Messiah, to which
the other apostles gave their assent, silent or loud, was so clear and
hearty, that Jesus plainly perceived their persuasion of his divine
authority to be so strong, that they might now bear a decisive and
open explanation of those things which he had hitherto rather darkly
and dimly hinted at, respecting his own death. He also at this time,
brought out the full truth the more clearly as to the miseries which
hung over him, and his expected death, with the view the more
effectually to overthrow those false notions which they had
preconceived of earthly happiness and triumph, to be expected in
the Messiah’s kingdom; and with the view, also, of preparing them
for the events which must shortly happen; lest, after they saw him
nailed to the cross, they should all at once lose their high hopes, and
utterly give him up. He knew too, that he had such influence with his
disciples, that if their minds were shocked, and their faith in him
shaken, at first, by such a painful disclosure, he could soon bring
them back to a proper confidence in him. Accordingly, from this time,
he began distinctly to set forth to them, how he must go to
Jerusalem, and suffer many things from the elders, and chief priests,
and scribes, and be killed, and be raised again the third day. There is
much room for reasonable doubt, as to the manner in which those
who heard this declaration of Christ, understood it at the time. As to
the former part of it, namely, that he would be ill-treated by the great
men of the Jewish nation, both by those ruling in the civil and
religious government, it was too plain for any one to put any but the
right meaning upon it. But the promise that he should, after this
horrible fate, rise again from the dead on the third day, did not, as it
is evident, by any means convey to them the meaning which all who
read it now, are able to find in it. Nothing can be more plain to a
careful reader of the gospels, than that his disciples and friends had
not the slightest expectation that he would ever appear to them after
his cruel death; and the mingled horror and dread with which the first
news of that event was received by them, shows them to have been
utterly unprepared for it. It required repeated positive demonstration,
on his part, to assure them that he was truly alive among them, in his
own form and character. The question then is――what meaning had
they all along given to the numerous declarations uttered by him to
them, apparently foretelling this, in the distinct terms, of which the
above passage is a specimen? Had they understood it as we do,
and yet so absolutely disbelieved it, that they put no faith in the event
itself, when it had so palpably occurred? And had they, for months
and years, followed over Palestine, through labors, and troubles, and
dangers, a man, who, as they supposed, was boldly endeavoring to
saddle their credulity with a burden too monstrous for even them to
bear? They must, from the nature of their connection with him, have
put the most unlimited confidence in him, and could not thus
devotedly have given themselves up to a man whom they believed
or suspected to be constantly uttering to them a falsehood so
extravagant and improbable. They must, then, have put some
meaning on it, different from that which our clearer light enables us
to see in it; and that meaning, no doubt, they honestly and firmly
believed, until the progress of events showed them the power of the
prophecy in its wonderful and literal fulfilment. They may have
misunderstood it in his life time, in this way: the universal character
of the language of the children of Shem, seems to be a remarkable
proneness to figurative expressions, and the more abstract the ideas
which the speaker wishes to convey, the more strikingly material are
the figures he uses, and the more poetical the language in which he
conveys them. Teachers of morals and religion, most especially,
have, among those nations of the east, been always distinguished
for their highly figurative expressions, and none abound more richly
in them than the writers of the Old and New Testament. So peculiarly
effective, for his great purposes, did Jesus Christ, in particular, find
this variety of eloquence, that it is distinctly said of him, that he
seldom or never spoke to the people without a parable, which he
was often obliged to expound more in detail, to his chosen followers,
when apart with them. This style of esoteric and exoteric instruction,
had early taught his disciples to look into his most ordinary
expressions for a hidden meaning; and what can be more likely than
that often, when left to their own conjectures, they, for a time, at
least, overleaped the simple literal truth, into a fog of figurative
interpretations, as too many of their very modern successors have
often done, to their own and others’ misfortune. We certainly know
that, in regard to those very expressions about raising the dead,
there was a very earnest inquiry among the three chief apostles,
some time after, as will be mentioned in place, showing that it never
seemed possible to them that their Lord, mighty as he had showed
himself, could ever mean to say to them, that, when his bitter foes
had crowned his life of toil and cares with a bloody and cruel exit,
he――even He, could dare to promise them, that he would break
through that iron seal, which, when once set upon the energies of
man, neither goodness, nor valor, nor knowledge, nor love, had ever
loosened, but which, since the first dead yielded his breath, not the
mightiest prophet, nor the most inspired, could ever break through
for himself. The figure of death and resurrection, has often been
made a striking image of many moral changes;――of some one of
which, the hearers of Jesus probably first interpreted it. In connection
with what he had previously said, nothing could seem more natural
to them, than that he, by this peculiarly strong metaphor, wished to
remind them that, even after his death, by the envious and cruel
hands of Jewish magistrates, over but a few days, his name, the
ever fresh influence of his bright and holy example――the undying
powers of his breathing and burning words, should still live with
them, and with them triumph after the momentary struggles of the
enemies of the truth.
the transfiguration.
Caesarea Philippi.――This city stood where all the common maps place it, in the
farthest northern part of Palestine, just at the foot of the mountains, and near the fountain
head of the Jordan. The name by which it is called in the gospels, is another instance, like
Julias Bethsaida, of a compliment paid by the servile kings, of the divisions of Palestine, to
their imperial masters, who had given, and who at any time could take away, crown and
kingdom from them. The most ancient name by which this place is known to have been
mentioned in the Hebrew scriptures, is Lasha, in Genesis x. 19, afterwards variously
modified into Leshem, (Joshua xix. 47,) and Laish, (Judges xviii. 7: xiv. 29,) a name
somewhat like the former in sound, though totally different in meaning, ( לשםleshem, “a
precious stone,” and לישlaish, “a lion,”) undoubtedly all three being from the same root, but
variously modified in the changing pronunciations of different ages and tribes. In the earliest
passage, (Genesis x. 19,) it is clearly described as on the farthest northern limit of the land
of Canaan, and afterwards, being conquered long after most of the cities of that region, by
the tribe of Dan, and receiving the name of this tribe, as an addition to its former one, it
became proverbially known under the name of Dan, as the farthest northern point of the
land of Israel, as Beersheba was the southern one. It did not, however, lose its early
Canaanitish name till long after, for, in Isaiah x. 30, it is spoken of under the name of Laish,
as the most distant part of Israel, to which the cry of the distressed could reach. It is also
mentioned under its later name of Dan, in Genesis xiv. 14, and Deuteronomy xxxiv. 1, where
it is given by the writer, or some copyist, in anticipation of the subsequent account of its
acquiring this name after the conquest. Josephus also mentions it, under this name, in
Antiquities book i. chapter 10, and book viii. chapter 8, section 4, in both which places he
speaks of it as standing at one of the sources of the Jordan, from which circumstance, no
doubt, the latter part of the river’s name is derived. After the overthrow of the Israelitish
power in that region, it fell into the hands of new possessors, and under the Greeks and
Romans, went by the name of Panias, (Josephus and Ptolemy,) or Paneas, (Josephus and
Pliny,) which name, according to Ptolemy, it had under the Phoenicians. This name,
supposed to have been taken from the Phoenician name of the mountain near, Josephus
gives to it, in all the later periods of his history, until he speaks of the occasion on which it
received a new change of name.
This city, along with the adjacent provinces, after the death of the first Herod, was given
to his son Philip, made tetrarch of Iturea and Trachonitis. This prince, out of gratitude to the
royal donor, at the same time when he rebuilt and repaired Bethsaida, as already
mentioned, “also embellished Paneas, at the fountains of the Jordan, and gave it the name
of Caesarea.” (Josephus Antiquities book xviii. chapter 2, section 1, also Jewish War, book
ii. chapter 9, section 1,) and to distinguish it from other Caesareas, hereafter to be
mentioned, it was called from the name of its royal builder, Caesarea Philippi, that is, “the
Caesarea of Philip.” By this name it was most commonly known in the time of Christ; but it
did not answer the end of perpetuating the name of its builder and his patron, for it shortly
afterwards recovered its former name, Paneas, which, probably, never went wholly out of
use. As late as the time of Pliny, (about A. D. 70,) Paneas was a part of the name of
Caesarea. Fons Paneas, qui cognomen dedit Caesareae, “the fountain Paneas, which gave
to Caesarea a surname.” (Pliny Natural History book v. chapter 15,) which shows, that at
that time, the name Paneas was one, by which even foreign geographers recognized this
city, in spite of the imperial dignity of its new title. Eusebius, (about A. D. 315,) speaks of
“Caesarea Philippi, which the Phoenicians call Paneas, at the foot of mount Panium.”
(Φιλιππου Καισαρεια ἡν Πανεαδα Θοινικες προσαγορευσι, &c. Church History book vii. chapter
17.) Jerome, (about A. D. 392,) never mentions the name Caesarea Philippi, as belonging
to this city, except in commenting on Matthew xvi. 13, where he finds it necessary to explain
this name, as an antiquated term, then out of use. Caesaream Philippi, quae nunc dicitur
Paneas, “Caesarea Philippi, which is now called Paneas;” and in all the other places where
he has occasion to mention the place, he gives it only the name of Paneas. Thus, in
commenting on Amos viii. 14, he says, “Dan, on the boundary of the Jewish territory, where
now is Paneas.” And on Jeremiah iv. 15,――“The tribe Dan, near mount Lebanon, and the
city which is now called Paneas,” &c.――See also commentary on Daniel xiii. 16.
After the death of Philip, this city, along with the rest of his dominions, was presented by
Cains Caligula to Agrippa, who added still farther to the improvements made by Philip, more
particularly ornamenting the Panium, or famous source of the Jordan, near the city, as
Josephus testifies. (Jewish War, book iii. chapter 9, section 7.) “The natural beauty of the
Panium, moreover, was still more highly adorned (προσεξησκηται) with royal magnificence,
being embellished by the wealth of Agrippa.” This king also attempted to perpetuate the
name of one of his imperial patrons, in connection with the city, calling it Neronias, in honor
of one who is well enough known without this aid. (Josephus Antiquities book xx. chapter 8,
section 3.) The perfectly transient character of this idle appellation, is abundantly shown
from the preceding copious quotations.
The city, now called Banias, (not Belinas, as Wahl erroneously says,) has been visited
and examined in modern times by several travelers, of whom, none has described it more
minutely than Burckhardt. His account of the mountains around the city, so finely illustrates
my description of the scene of the transfiguration, that I extract largely from it here. In order
to appreciate the description fully, it must be understood that Heish is now the general
Arabic name for the mountain chain, which was by ancient authors variously called
Lebanon, Libanus, Anti-Libanus, Hermon, and Panium; for all these names have been given
to the mountain-range, on whose slope Caesarea Philippi, or Paneas, stood.
“The district of Banias is classic ground; it is the ancient Caesarea Philippi; the lake
Houle, is the Lacus Samachonitis. Immediately after my arrival, I took a man of the village to
shew me the way to the ruined castle of Banias, which bears East by South from it. It stands
on the top of a mountain, which forms part of the mountain of Heish, at an hour and a
quarter from Banias; it is now in complete ruins, but was once a very strong fortress. Its
whole circumference is twenty-five minutes. It is surrounded by a wall ten feet thick, flanked
with numerous round towers, built with equal blocks of stone, each about two feet square.
The keep, or citadel, seems to have been on the highest summit, on the eastern side,
where the walls are stronger than on the lower, or western side. The view from thence over
the Houle and a part of its lake, the Djebel Safad, and the barren Heish, is magnificent. On