Ramleh (sand) is tolerably well-built, and has a population of about 4000, of whom nearly a third are Christians. There is a tradition that Ramleh corresponds with the Arimathea of the New Testament, where dwelt that disciple who gave the grave wherein never man lay, for the burial of our Lord (Matt. xxvii. 57), and that the Latin Convent stands on the site of the house of Nicodemus; there does not appear, however, to be any historical evidence for these traditions. It was here that in ancient times the great caravan route from Damascus to Egypt crossed the route from Jaffa to Jerusalem. The town was probably of Saracenic origin, being attributed to Solyman (eighth century). It was a halting-place of the Crusaders, and it suffered in the wars between the Franks and Saladin. In the time of the French invasion Napoleon made this town his headquarters.

Round about Ramleh the senses are gratified with the loveliness and fragrance of gardens and orchards, but the sights and smells encountered in the narrow, dirty streets of the town are very objectionable. Ophthalmic diseases, partly attributable to the sand that sweeps along the lanes, rage among the populace.

There are a few soap factories in Ramleh, some churches, convents, mosques, and minarets, but none of any particular interest. By far the most interesting thing in Ramleh is the Great Tower, a short distance from the town. Various theories have been entertained as to the origin of this tower and of the ruined building around it— some alleging that it was a mosque built by the founder of the town; others that it was a khân; and others that it was a Christian Church built by the Crusaders. The architecture is clearly Saracenic, and an inscription assigns its origin to a Muslim chieftain. But this inscription, it is contended

by some, in accordance with a practice by no means infrequent, has been placed on an erection of an earlier date.

The tower is square, and of great beauty. Every traveller should make a point of ascending to the gallery by the 120 well-worn, but perfectly safe, steps. The View from the summit is very fine, and is thus described by Thomson :-"The view from the top of the tower is inexpressibly grand. The whole plain of Sharon, from the mountains of Judea and Samaria to the sea, and from the foot of Carmel to the sandy deserts of Philistia, lies spread out like an illuminated map. Beautiful as vast, and diversified as beautiful, the eye is fascinated, the imagination enchanted, especially when the last rays of the setting sun light up the white villages which sit or hang upon the manyshaped declivities of the mountains." To specify, with a little more precision, the places comprehended in the view; the traveller can see Ashdod (p. 383), Askelon (p. 385), and Gath (p. 398); also from Gaza in the south, to Cæsarea in the north, and from the Mediterranean on the west to the Mountains of Samaria on the east.

JAFFA TO RAMLEH, BY LYDDA.

The route from Jaffa to Lydda is the same as in the previous route until the Wely, sometimes called Abraham's Fountain, is reached (p. 76). The road then turns to the left; a small village is passed on the left, and then BeitDejân (p. 76), from which place, if so minded, the traveller might proceed by a path on the right hand to Ramleh.

The route to Lydda lies forward, and the olive-trees around the town clearly indicate its whereabouts.

Lydda (the Greek form of Lod, called by the Romans Diospolis, and now Ludd) was one of the ancient cities of

Palestine (1 Chron. viii. 12). After the Captivity, it was occupied by the Benjamites (Ezra ii. 33; Neh. vii. 37). In the time of Cassius Longinus, after the death of Julius Cæsar, the whole of the inhabitants were sold into slavery. Here, under the second Gamaliel, a famous Rabbinical School flourished. Bishops of Lydda figure in early ecclesiastical history, and in 415 a Council at this place welcomed Pelagius as a Christian brother. In 1191 Saladin completely destroyed the town. Its greatest interest to the traveller will probably be its New Testament associations came to pass, as Peter passed throughout all quarters, he came down also to the saints which dwelt at Lydda. And then he found a certain man named Eneas, which had kept his bed eight years, and was sick of the palsy. And Peter said unto him, Eneas, Jesus Christ maketh thee whole: arise, and make thy bed. And he arose immediately, and all that dwelt at Lydda and Saron (Sharon) saw him, and turned to the Lord " (Acts ix.

32-35).

"It

The principal thing to see in Lydda is a very fine Church, dedicated to St. George, who, according to some traditions, was born and buried here. Justinian, it is said, reared a church to his memory, which edifice was destroyed by the Saracens in the eighth century. It was rebuilt by the Crusaders, destroyed by Saladin, and rebuilt by Richard Cœur de Lion (?). The church is now in the possession of the Greeks, and is shown by one of the monks from the monastery. It will be seen that the present church is made up of much ancient material from the former churches on this spot.

Leaving the church and the mosque, the road to Ramleh is on the left. Passing amongst olive gardens and palmtrees, the road improving as we proceed, the town of Ramleh

(p. 76) is seen in the distance, and serves to mark out the route unmistakably.

RAMLEH TO JERUSALEM.

[By taking the direct route, hereafter described, it is possible to reach Jerusalem in eight or nine hours, but for a first day it is too fatiguing, and it is uninteresting to enter Jerusalem at night. Travellers under the arrangements of Messrs. COOK & SON tarry for the night close by the Valley of Ajalon (p. 84). Persons travelling independently may, if so disposed, halt for the night at Bâbel-Wady (p. S4), but this plan is not recommended.]

A few minutes after leaving Ramleh, a burial-ground is crossed. Away to the left is seen Jimzû, the ancient Gimzo, taken from the Israelites by the Philistines in the time of Ahaz (2 Chron. xxviii. 18).

Supposing that the traveller is enjoying his first day of Palestine travel, he will, during the journey from Jaffa to Ramleh, have become accustomed to the saddle; have obtained some knowledge of his horse, and will be prepared, after his luncheon, to look about, and enter into some of those peculiar pleasures which are to be enjoyed only in the Holy Land. Every hour's march will furnish him with subjects of thought connected with the Bible. Perhaps this will be, therefore, a fitting place to call attention to some of the Illustrations of Scripture which are to be gathered by the observant at every point.

"Look, for instance, at that man ploughing yonder field. His plough is of two poles, which cross each other at the ends next to the ground. One pole is fastened to the yoke, and is used for drawing; the other is used by the driver, as a ploughshare at one end and a handle at the other. Only one handle; and one thinks of that saying, 'No man having

put his hand to the plough, and looking back, is fit for the kingdom of heaven' (Luke ix. 62). In his other hand he carries a long spear or goad, with a sharp point, for touching up the oxen. It is seven or eight feet long, with a sort of spade at the other end for scraping the dirt off the plough. It is no use for the refractory oxen to raise their heels when the goad touches them; the driver is safely behind the plough and out of reach. One thinks of that saying of Saul of Tarsus, 'It is hard for thee to kick against the pricks,' that is, the goads (Acts ix. 5); and of 'Shamgar, the son of Anath, which slew of the Philistines six hundred men with an ox-goad; and he also delivered Israel' (Judges iii. 31).

"Look at the land which the man is ploughing. It has no hedge or fence; a few heaps of stones mark out his boundary. I would guarantee to scatter all those stones in an hour, but I should bring down upon my head this crushing penalty Cursed be he that removeth his neighbour's landmarks' and all the people should say, 'Amen' (Deut. xxvii. 17).

"When Ruth went gleaning in the field after the reapers, she had no hedges or ditches to scramble over, she only passed the boundary of stones in a large field, similar to those in the plain of Sharon, and her hap was to light on a part of the field belonging to Boaz' (Ruth ii. 3).

"This is but a specimen of the trains of association which are started by the merest incidents and circumstances of travel, and time would fail to tell of a tithe of such scriptural associations as a day's journey in Palestine will call to mind."-(Hodder.)

In about three-quarters of an hour from Ramleh a small mud village on the right is passed, named Bareh, and beyond this, in about one hour, a village near the road on the left, El-Kubab, with a Muslim population of about 400. Like