The principal thing to see here is a ruined Church, sometimes called the Church of St. Jeremiah, on the supposition that Kirjath-jearim was the same as Anathoth (p. 238), where the prophet was born. The church is massive, consisting of nave and aisles, and at the east end three apses. Traces of frescoes may still be seen on the walls.

It sometimes happens that a party of tourists enter the church on horseback (it is only used as a stable), and the effect of a large party in such place and circumstance is very curious.

There is a crypt under the church, but it is not accessible. The church is in possession of the Latins. Few will care to visit the tomb of Abou-Gosch, which is north of the church, beside a small mosque.

Descending from Kirjath-jearim (Kuryet-el-'Enab, or Abou-Gosch, whichever name may be preferred), in a quarter of an hour we pass on the right an Arab coffee-shop, beside a spring, named 'Ain Dilb. About here may be seen several karoob trees (the Ceratonia siliqua of botanists), which bear pods with a kind of bean in them, very sweet when ripe. The prodigal son "would fain have filled his belly" with these husks or beans (Luke xv. 16).

To the right of 'Ain Dilb is a high hill with the village. of Sôba, and a ruined castle on the top, not satisfactorily identified with any scriptural site. In three-quarters of an

* Kirjath-jearim ; ¿.e., City of Woods.

hour we reach the top of a hill, where there is a ruined castle called Kustal, probably from castellum, castle. From here there is a good view, including Neby Samwîl, the traditional burial-place of the prophet Samuel, and the ancient Mizpeh (p. 97).

From Kustal a descent of half an hour brings the traveller into the Valley of Kolonieh, by a zig-zag road. To the right is a beautiful little village, called 'Ain Kârim; it is situated in the midst of olive, fig, and other fruit trees, and has a population of about 800, mostly Christians. Tradition makes it the birth-place of St. John the Baptist; the arguments being that as Zacharias, his father, was a priest, he would live near Jerusalem, and in Luke i. 39, his residence is described as "in the hill country in a city of Judah."

Kolonieh (Colonia) is about a quarter of an hour further on; it is a pretty little place, with orchards, gardens, and groves. This has been considered by many to be the Emmaus of St. Luke's gospel; but so has Nicopolis (p. 84), Kirjathjearim (p. 86), Sârîs (p. 85), and Kubeibeh, three miles west of Mizpeh (p. 97). There is nothing but conjecture to go upon, and therefore each traveller will probably decide the point, in his own imagination at least, for himself. St. Luke says Emmaus was "threescore furlongs from Jerusalem (Luke xxiv. 13), and Josephus mentions a village of the same name at the same distance from Jerusalem. Kolonieh, the site favoured by Mr. Grove, is as much too near Jerusalem as Sârîs is too far.

"

In the valley of Kolonieh is a bridge, crossing the bed of the valley, and here travellers have been in the habit of gathering "smooth stones out of the brook," in memory of the conflict between David and Goliath, which tradition has located here. The site does not, however, agree with the Scripture narrative (p. 400).

From Kolonieh to Jerusalem is a journey of one and a half hours-about four and a half miles-and is nearly all the way up hill. Near to the top the village of Lifta, is seen in a deep valley on the left. As the wild high tableland in the neighbourhood is approached, the traveller may well reflect on the associations connected with the road he is traversing. Along it the ark of God was borne in triumph to Mount Zion; somewhere along the route Christ joined the two disciples on their way to Emmaus. From age to age thousands of Israelites have gone up here to the solemn feasts at Jerusalem. And in after times these desolate regions have echoed to the tramp of Roman legions, and the war cry of the Crusaders.

After reaching the top of the hill, the Mount of Olives will be seen on the east, and Scopus the northern range of Olivet. In a few minutes more a large building on the right is passed; it is the Convent of the Cross, which the Greeks say is over the spot where the tree grew from which the Cross was made. To the left is another large building,

the German Orphanage.

When the hill in front is reached the traveller will behold Jerusalem, but he must bear in mind that the view will be sure to disappoint him; he will only see the western wall and a few houses of the city, and he will be vexed to see a mass of ugly buildings erected by the Russians, principally for the benefit of their pilgrims. Some travellers prefer turning off by the road to the right, and making their way to Bethlehem, and leaving Jerusalem until they shall make their entry by way of Jericho-that is unquestionably the finest view, and the sight is overwhelming. But it is tantalizing, too, to be within a stone's throw of the Holy City and not to visit it at once.

From the hill top there is a good view of the Moun

tains of Moab and the "mountains round about Jerusalem."

In Tasso's Jerusalem Delivered he thus describes the emotions of the Crusaders on their first view of the Holy City :

"With holy zeal their swelling breasts abound,

And their winged footsteps scarcely print the ground,
When now the sun ascends th' ethereal way,
And strikes the dusty field with warmer ray.
Behold, Jerusalem in prospect lies!
Behold, Jerusalem salutes their eyes!
At once a thousand tongues repeat the name,
All hail Jerusalem with loud acclaim.

"At first transported with the pleasing sight,
Each Christian bosom glowed with full delight;
But deep contrition soon their joys opprest,
And holy sorrow saddened every breast.
Scarce dare their eyes the city walls survey,
Where clothed in flesh their dear Redeemer lay;
Whose sacred earth did once their Lord enclose,
And where triumphant from the grave He rose.”

Descending towards the city, we have on our left the Russian buildings (p. 184), on the right, in the valley, a large reservoir, the Upper Pool of Gihon, in Isaiah's time the Field," and then before us is the

66

upper pool in the Fuller's

Jaffa Gate (p. 144).

FROM LYDDA TO JERUSALEM.

By the Beth-Horons and Neby Samwîl (Mizpeh).

The route leads through pleasant groves and past cactus hedges for a short distance, and then the hill on which Jimzu stands (p. 80) becomes visible, and towards this the traveller bends his way.

Jimzû is the ancient Gimzo (place fertile in sycamores). It was captured by the Philistines with Ajalon and other places in the reign of Ahaz (2 Chron. xviii. 18); it is situated on the spur of the hills of Judea, and stands "like a fortress above the lower hills, as if to defend the passes beyond."

From Jimzû the path to the left is followed, and soon "the hill country of Judah" is entered. The ascent is long (about 2 hours) and somewhat tedious as the road is rough, although not rougher than that from Ramleh to Jerusalem (p. 80). At the top of the hill there is a village, Umm Rûsh, after passing which the road descends to the village of Beit 'Ur-el-Tahta (Beth-Horon the Nether).

An hour of steep up-hill work brings the traveller to Beit 'Ur-elFoka (Beth-Horon the Upper).

These two sites occupy an important place in Biblical history and geography. They formed the boundary between Judah and Benjamin (Joshua xvi. 3, 5, xviii. 13, 14), and they are referred to over and over again in the Scripture narrative; they are chiefly famous, however, as the scene of one of Joshua's greatest battles. The account of the battle is so admirably given by Stanley that we insert here an extract sufficient for the traveller to follow the main incidents of the story recorded in the Scriptures. If the traveller will make his way to the Sheikh's House in Upper Beth-Horon and take his stand on the roof, he will read Joshua x., and then the admirable commentary given below. It must be remembered that the route comprehended in this tour includes El-Jib (Gibeon) and Neby Samwil (Mixpeh), from both which places incidents of the battle will be recalled with interest.

"The summons of the Gibeonites to Joshua was as urgent as words can describe, and gives the key-note to the