In the time of Alexander the Great, Sichem was consider, ed as the capital of Samaria.* Its inhabitants were called Samaritans, not merely as people of Samaria, but as a sect at variance with the other Jews. They consisted principally of deserters from Judæa. They have continued to maintain their peculiar tenets to the present day. The inhabitants, according to Procopius, were much favoured by the emperor Justinian, who restored their sanctuaries, and added largely to the edifices of the city. The principal object of veneration. among them, is Jacob's Well, over which a church was formerly erected. This is situated at a small distance from the town,** in the road to Jerusalem, and has been visited by pilgrims of all ages; but particularly since the Christian æra, as the place where our Saviour revealed himself to the woman of Samaria. The spot is so distinctly marked by the evangelist, and so little liable to uncertainty, from the circumstance of the well itself and the features of the country, that, if no tradition existed for its identity, the site of it could hardly be mistaken. Perhaps no Christian scholar ever attentively read the fourth chapter of St. John, without being struck with the numerous internal evidences of truth which crowd upon the mind in its perusal. Within so small a compass it is impossible to find, in other writings, so many sources of reflection, and of interest. Independently of its importance as a theological document, it concentrates so much information, that a volume might be filled with the illustration it reflects upon the history of the Jews, and upon the geogra phy of their country. All that can be gathered on these sub

Josephus, Antiq. lib. xi. c. 8.

Josephus says of them, that they boasted of their Jewish origin whenever the Jews were in prosperity, but disowned any connection with them when in adversity. Vid. Antiq. lib, xi. c. 8.

The ancient medals of the city bear the name of Flavia Neopolis. Spanhem (De Praest. et Us. Numism p, 769. Amst. 1761.) notices a medal of the Emperor Titus, in Seguin's collection, with this inscription, AAOTINEATIOAIƐAMAPEIAI. Vaillant mentions colonial coins of Philip the Elder, on which appeared Mount Gerizim, with a temple on its summit. For an account of this temple, named by Anticchus the Temple of Jupiter, see Josephus, Antiq. lib, xi. c. 8. lib. xii. c. 7.

See Reland. Palaest. Illust. lib. iii. p. 1008. tom. II. Utrecht, 1714. Procopius, lib. v. De Edificiis Justiniani, cap. 7.

Attributed, as usual, to the Empress Helena. (See Maundrell's Journey, p. 62) Arculfe, as preserved in Adamnaus, gives a plan of it, which proves its form to have been that of a Greek cross: (lib. ii. de Loc. Sanct.) This is also in Reland's work, (p. 1008. tom. II. Palaest. Illust. Utrecht, 1714.) It was mentioned by St. Jerom in the fourth century. Antoninus, the Martyr, saw it in the sixth: Arculfe, in the seventh; Willibald, in the eighth; and Phocas, in the twelfth.

**About one third of hour from Naplosa, we came to "Jacob's Well." Jösney from Alep. to Jerus. p. 62. Oxf. 172.

John, c, iv.

jects from Josephus seems but as a comment to illustrate this chapter. The journey of our Lord from Judæa into Galilee, the cause of it; his passage through the territory of Samavia; his approach to the metropolis of that country; its name; his arrival at the Amorite field which terminates the narrow valley of Sichem; the ancient custom of halting at a well; the female employment of drawing water; the disciples sent into the city for food, by which its situation out of the town is so obviously implied; the question of the woman referring to existing prejudices which separated the Jews from the Samaritans; the depth of the well; the oriental allusion contained in the expression, "living water" the history of the well, and the customs thereby illustrated; the worship upon Mount Gerizim; all these occur within the space of twenty verses; and if to these be added, what has already been referred tof in the remainder of the same chapter, we shall perhaps consider it as a record, which, in the words of him who sent it, WE MAY LIFT UP OUR EYES, AND LOOK UPON, FOR

IT IS WHITE ALREADY TO HARVEST.

Vid. Antiq. lib. xi. c. 4, 7, 8. lib. xii. c. 3, 7. &c.

وو

"At this well, the narrow valley of Sychem ends; opening itself into a wide field, which is probably part of that parcel of ground, given by Jacob to his sen seph." Journey from lep. to Jerus. p. 63. Of. 1721.

See p. 229, note 2, of this Volume..

John, iv. 35.

CHAP. XVI.

THE HOLY LAND-NAPOLOSE TO JERUSALEM?

66

Journey to Jerusalem-Singular Cultivation of Juda a-Jacob's Field-Bethel Beer-Prospect of the Holy City-Formali ties of a Public Entry-Reception by the inhabitants-Gate of Damascus-Identity of the Holy Places"-Visit to the Governor-Convent of St. Salvador-Appearance of the Monks-Dormitory for Travellers-Pilgrim's Chamber Convent Stores-Library-Exactions of the Turks-Manufactures of Jerusalem-Mecca Fruit-Fetid LimestonesWater of the Dead Sea-Visit to "the Holy Places"-Sepulchre of the Messiah-Its Identity disputed-Its present Appearance--Other Reliques-Plan for the survey of the City-Sion Gate-Discovery made by the Author-Infer ence derived from it-Possible Site of Golgotha, or Calvary-Greek Inscriptions-Remarkable Tomb-Hebrew In scriptions-Conjecture respecting Mount Sion.

WE left Napolose one hour after midnight, that we might reach Jerusalem early the same day. We were, however, much deceived concerning the distance. Our guides represented the journey as a short excursion of five hours: it proved a most fatiguing pilgrimage of eighteen. The road

*

* Authors disagree very much concerning this distance. Reland, who compares the computed measure, by time, with the Roman miles (Vid. "Mensurae quibus veteres locorum intervalla metiuntur," Palaest. Illust lib. ii. c. 1.) makes an hour's journey equivalent to three miles; and this corresponds with its relative proportion to a French league, or to three English miles. But, in the valuable map where in he has exhibited the distances of places in Roman miles, from Josephus, Eusebius, Arrian Diodorus Siculus, and the Itinerary of Antoninus, (Vid. cap. 5. id. lib.) lie states the distance between Napolose and Jerusalem as equal to forty Roman miles; that is to say, twenty eight from Napolose to Bethel, and twelve from Bethel to Jerusalem. Again, in estimating the extent of the Holy Land (Vid. tom. I. p. 423. Traj Bat. 1714.) he gives, from Josephus, Eusebius, and an ancient anonymous Itinerary. the following distances:

Ab Hierosolymis ad Bethel, ex Itinerar. veter. Hieros. et Eusebio.. .mil. 12. Inde ad Neapolin. ex eodem Itiner.. .....mil. 28, vel. 29. The fact is, that notwithstanding the numerous authors who have written in illustration of the geography of this country, the subject still remains undecided. We have no accurate map of the Holy Land; and were we to collect the distances from books of Travels, the labour would be fruitless. Phocas, who is generally accurate, states the distance between Samaria (i. e. Sichem, vel Neapolis) and Jerusalem most erroneously; making it only equal to eighty four stad a. or ten miles and a half. Από τῆς Σαμαρείας ἕως τῆς ἁγίας πολέως εἰςὶ σταδία ἐγδοήκοντα τέσσαρα, "A Samaria ad sacram civitatem stadia numerantur quatuor et octaginta." (Phocæ Descript. T. S. cap. 14.) This would only allow a journey of three hour and a half. Maun dreil makes it eleven hours and thirty-five minutes, according to the following state.

was mountainous, rocky, and full of loose stones:* yet the cultivation was every where marvellous: it afforded one of the most striking pictures of human industry which it is possible to behold. The limestone rocks and stouy valleys of Judæa were entirely covered with plantations of figs, vines, and olive trees; not a single spot seemed to be neglected. The hills, from their bases to their upmost summits, were entirely covered with gardens: all of these were free from weeds, and in the highest state of agricultural perfection. Even the sides. of the most barren mountains had been rendered fertile, by being divided into terraces, like steps rising one above another, whereon soil had been accumulated with astonishing labour. Among the standing crops, we noticed millet, cotton, linseed, and tobacco; and occasionally small fields of barley. A sight of this territory can alone convey any adequate idea of its surprising produce: it is truly the Eden of the east, rejoicing in the abundance of its wealth. The effect of this upon the people was strikingly pourtrayed in every counte nance; instead of the depressed and gloomy looks of Djezzar Pacha's desolated plains, health, hilarity, and peace, were visible in the features of the inhabitants. Under a wise and a beneficent government, the produce of the Holy Land would exceed all calculation. Its perennial harvest ; the salubrity of its air; its limped spring; its rivers, lakes, and matchless plains; its hills and vales:—all these, added to the serenity

ment from his journal. (See pp. 62, 63, 64, 66, 67. Journ. from Alep. to Jerus Oxf. 1721.).

Hours

Adapting, therefore, Maundrell's time to Reland's scale, the distance would be littlemore than thirty-four miles and a half. We considered it to be much more; but it is difficult to obtain accurate measure, even by actual observation of the country, owing to its mountainous and rugged nature.

*If the following passage from Phocas afforded the only internal evidence to be found in his Work, of his having visited the country, travellers, who follow him, will deem it satisfactory. Η διοδος πᾶσα λιθόστρωτος, και ταῦτα, κατάξηρος ὅσα ἡ πᾶσα τοιαύτη χώρα, καὶ αὐχμηρὰ ἐστὶ καί κατάμπελος καὶ ὑπόδενδρος. "Via est omnis lapidus strata; et, licet tota ea regio siccitate arescat, et squalleat, ubique tamen vitibus et arboribus constipatur." Phocæ Descr. Terr. Sanct. c. 14. Colon. 1653. The extraordinary cultivation of this singular country, and the mode of it, is also noticed by Maundrell. See Journ. from Alep to Jerus- pp. 64, 65.

"The seasons," says Josephus, "seem to maintain a competition, which should be most productive. See his account of the country around the lake of Genesareth, lib. iii, de Bell. c. 18.) as cited in a former chapter of this work.

We saw neither mosquitoes nor locusts; nor did the croaking of toads or frogs denote the vicinity of any of those deadly marshes which poison the atmosphere on so many shores of the Mediterranean.

of its climate, prove this land to be indeed " a field which the Lord hath blessed :* God hath given it of the dew of heaven, and the fatness of the earth, and plenty of corn and wine.” The first part of our journey led through the valley lying between the two mo ntains Ebal and Gerizim. We passed the sepulchre of Joseph. and the well of Jacob, where the. valley of Sichem opens into a fruitful plain, watered by a stream which rises near the town. This is allowed, by all wri-se ters, to be the piece of laud mentioned by St. John, which Jacob bought** "at the hand of the children of Emmor," and where he erected his altarff to "the God of Israel." Afterward, as the day dawned, a cloudless sky foretold the excessive heat we should have to encounter in this day's journey; and before noon, the mercury in Fahrenheit's thermometer, in the most shaded situation we could find, stood at 102 degrees. Our umbrellas scarcely afforded protection, the reflection from the ground being almost as insupportable as the sun's direct rays. We had, during the morning, a long and most tedious ride, without rest or refreshment; silently following our guides, along a narrow and stony track, over a mountainous country, and by the edge of precipices. We passed, without notice, a place called Leban by Maundrell, Scripture: also, about six hours distance from narrow valley, between two high rocky hills,

Gen. xxvii. 27, 28.

the Lebonah of Napolose, in a the ruins of a

† Ebal, sometimes written Gebal, is upon the north; and Gerizim, or Garisím, upon the south. The streets of Napolose run parallel to the latter; which overlooks the town. (Vid. Joseph. lib. v. Antiq. c. 9.) "And it shall come to pass, when the Lord thy God hath brought thee in unto the land whither thou goest to possess it, that thou shalt put the blessing upon Mount Gerizim, and the curse upon Ebal." (Deut. xi 29.) Also, in the record of the covenant, (Deut. xxvii. 5.) the people are directed to build an altar of whole stones upon Mount Eba!. "And Moses charged the people (ibid. v. 11.) the same day, saying, These shall stand upon Mount Gerizim, to bless the people" and (ibid. v. 13.) these shall stand upon Mount Ebal, to curse." (See also Josh. viii 33.) The Samaritans, have now a place of worship upon Mount Gerizim. (See Maundrell Journ. from Alepp. to Jerus. p. 59.) Reland (tom. II. p. 1006. tom. I. p. 344. Traj. Bat. 1714.) wrote the name of this mountain both Garizim and Gerizim. The Samaritans, according to Phocas, believed, that upon Mount Gerizim, which stands upon the right hand of a person facing the east, Abraham prepared the sacrifice of his son Isaac. «Ων τὸ δεξιώτερον ὑπάρχει τὸ ὄρος ἐν ᾧ οἱ Σαμαρεῖς λέγεσι χρηματίσαι τῷ ̓Αβραὰμ τὸν Θεὸν, καὶ τὴν θυσίαν ζητῆσαι τὸ Ἰσαάκ. "In dexteriore montium (Samaritanorum ea traditio est): Deus Abrahamo responsum dedit, et Isaacum in sacrificium petiit." Phocae Desc. Terr. Sanct. c. 13. Col. 1653.

Ibid.

See Maundrell's Journey, &c. p. 62. Oxf. 1721.

"At about one third of an hour from Naplosa, we came to Jacob's Well."

Chap. iv. 5,

**Genesi xxxii. 19.

And he erected there an altar, and called it (El-Elohe-Israel) God, the God OP ISAEL." Ibid. v. 20.