2 the cities of the Plain of Gennesareth-(as is still, to a certain extent, the appearance of its outward features)--and what must have been in early ages the aspect of the Vale of Siddim. Still, it would be contrary to the general spirit of prophecy, whether in the Old or New Testament, to press this argument too far.1 The woe, here as elsewhere, was doubtless spoken, not against the walls and houses of these villages, but against those who dwelt within them; and, as a matter of fact, it would appear that they did survive the terrible curse for many generations. There is no reason to doubt that the site at least of Capernaum was pointed out in the fourth century, when a church was built there by Joseph, Count of Tiberias. It has since perished, with all the other sites of the Gospel cities, in the subsequent desolation which Arab hordes have brought on this once flourishing district. Yet although its disappearance cannot be ascribed to a direct judgment, there is another point of view in which it is worthy of notice. To any thoughtful student of the Gospel History it would have seemed that, of all places there recorded, the scene of our Lord's permanent residence of His home for the three most important years of His life-would have been regarded as far more worthy of preservation, than any other spot connected with His earthly None other could have witnessed so many of His works and words. To no other could His disciples have returned with such fond and familiar recollections, as that where they first became acquainted with Him, and which had witnessed the greater part of their intercourse with Him. Yet it is this which has passed away, without even a memorial or tradition to mark its place. The Sea of Galilee, with its towns, became, as we have seen, sacred in the eyes of the Jewish nation of a later time; and to their zeal we owe the retention of the names, and to some extent, the buildings, of Tiberias and of Magdala. But the Christian Church seems hardly to have made an effort to seek or to recover what ought to have been its course. historical sanctuaries on these wonderful shores.' Whatever may have been the origin of this neglect-whether the difficulty of securing a hold on regions so firmly occupied by a hostile race, and so constantly exposed to Arab depredations, or the theological controversies which fixed the attention of the Christian world on questions. connected rather with the Nativity and Death, than with the life and works, of Christ-the effect in the subsequent appreciation of the sacred localities is indisputable. Compared with Bethlehem, Nazareth, and Jerusalem, it may be almost said that Capernaum is an unknown name. It has gone, and, in its very destruction, remains a warning that for the preservation even of the holiest places no special interposition is to be expected; that we must be content with general, not particular certainty as at Jerusalem, so also in Galilee.2 1 The few traditional localities on the lake are manifestly wrong. 1. The Latin Church at Tiberias (a dependency on the Latin Convent at Nazareth) represents the scenes of Matt. xiv. 31-34, of Matt. xvii. 27, and of John xxi. 15, all of which are expressly stated to have occurred elsewhere. 2. The spot of the feeding of the five thousand is pointed out in the ravine between Hattin and Tiberias. This, which is contradicted by the whole tenor of the Gospel narrative, was probably selected for the convenience of pilgrims, who could not cross to the eastern side, and because of the five basaltic rocks, which are supposed to represent the five loaves. 3. The scene of the demoniacs was fixed at the rock of Khan Minyeh; also no doubt for the convenience of the western side. 2 See Chapter XIV. CHAPTER XI. THE LAKE OF MEROM AND THE SOURCES OF THE JORDAN. Judges xviii. 9, 10, 29. “Arise, that we may go up against them: for we have seen the land, and, behold, it is very good. When ye go, ye shall come unto a people secure, and to a large land: for God hath given it into your hands; a place where there is no want of any thing that is in the earth.'.... And they called the name of the city Dan, after the name of Dan their father, who was born unto Israel: howbeit the name of the city was Laish at the first." Matt. xvi. 13. "Jesus came into the coasts of Cæsarea Philippi. I. Upper valley of the Jordan-Kedesh-Naphtali-II. Lake of MeromBattle of Merom-III. Sources of the Jordan.-1. Dan-2. Cæsarea Philippi-Hazor-Paneas-The Transfiguration. THE LAKE OF MEROM AND THE SOURCES OF THE JORDAN. THE Sea of Galilee, as we have seen, has no sacred associations but those of the New Testament. One peaceful Presence dwells undisturbed on its shores and its waters from end to end. But the moment that the traveller emerges from its basin, he finds himself once more in the scenes of the old wars of the earliest times. The last object which he saw on the south before descending into its deep basin was the encampment of Barak; and now on ascending and advancing northwards, he is again amidst the troubled times of Joshua and the Judges. Mounting from the shores of the Plain of Gennesareth, wider and wider glimpses of the lake open before he sees it for the last time. The broad opening at its southern end marks the rapid descent of the Jordan-valley; Tabor, with the Mount of the Beatitudes as its outpost, is long visible above it. Over the wild green hills which skirt the feet of the commanding heights of Safed, he reaches the long undulating plain enclosed between the two lines of Anti-Libanus—the uppermost stage of the Jordan. The northern horizon is closed by Hermon with its double1 snow-clad peak, and beyond by Lebanon with its many heads in the further distance. Upper valley of the Jordan. Naphthali On the eastern range which still retains its horizontal Ranges of character, was Golan (of which the name is preserved), and Manthe sanctuary of the trans-Jordanic Manasseh.2 On the asseh. 1 Hence the plural number " Hermonites," or "Hermons," used in Psalm xlii. 6. 2 Deut. iv. 43; Josh. xx. 8; xxi. 27-now Djaulan. |