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attacked a young man, a servant of the Missionary, and beat him most severely about the head, but by some means or other he escaped with his life, and afterwards went to reside in Jerusalem, where subsequently I saw and conversed with him on the sad affair. The Missionary himself providentially escaped, but much of the Mission property was destroyed.

The present town of Nablous is said to stand near, or on, the site of the ancient city of Sichem, or Shechem, of the Old Testament, or Sychar, as it is called in the New. It was here that God first appeared to Abraham, after his entrance into the land of Canaan; and here "he builded an altar unto the Lord, who appeared unto him."—fOen. xii. 1.) The city took its name from Shechem, the son of Hamor the Canaanite; and near to it is the parcel of ground which Jacob bought at the hand of the children of Hamor, "for an hundred pieces of money," and where he erected an altar to the living God.—(Gen. xxxiii. 19, 20.^ Hither Joseph's bones were brought out of Egypt to be buried; (Josh. xxiv. 32 ;J here the patriarchs tended their flocks; (Gen. xxxvii. 12 ;) here, on the entrance of the Israelites into the Promised Land, God commanded six of the tribes to bo stationed on Mount Gerizim, and six on Mount Ebal; the former to pronounce blossings on the obedient, the latter to denounce curses against the disobedient.—(Deul. ii. 29; xxvii. 12; Josh. viii. 33.^ And here also is Jacob's Well, whereon our Lord, being wearied with His journey, sat down to rest Himself, when Ho held the memorable conversation with the woman of Samaria.—(John iv.J Shechem fell to the tribe of Ephraim, and was given to the Levites, and was a city of refuge; and here Joshua, just before his death, convened the Hebrews, to give them a solemn charge.

Shechem was twice destroyed; first, by the sous of Jacob, who, in revenge for the violation of their sister Dinah, slew all the male inhabitants, including Hamor and Shechem, and spoiled their city; (Gen. xxxiv.J; and again, 500 years after, by Abimelech, the son of Gideon, who slew all the inhabitants of the city, "beat it down, and sowed it with salt ": that is, he entirely demolished and razed it to the ground.—(Judges ix.J It appears, however, to have revived before the time of Rehoboam, as that monarch was here proclaimed king over Israel. After the defection of the ten tribes, it was still further improved by Jeroboam, who made it his residence, and the capital of the kingdom of Israel. Shechem did not, however, retain this honour long; the royal residence being successively transferred to Penuel, Tirzah, and Samaria. On the expulsion of the Samaritans from Samaria by Alexander, for their having killed Andromachus, the governor of Syria, they took refuge in Shechem, which has been their chief seat ever since.

About forty years after the death of Christ, Shechem was considerably enlarged and beautified by the Emperor Vespasian, who gave it the name of Neapolis, (the new city,) which has since been corrupted into Naplous, Nablous, or Napolose, as it is now variously designated. Next to Jerusalem, this is, perhaps, one of the most interesting spots in the Holy Land. It is worthy of notice, that whilst Capernaum, and the other opulent cities on the shores of the Lake of Tiberias, in which the ministry and the mighty works of Christ were rejected, are now in ruins, and these so greatly defaced that it is scarcely possible for the traveller to ascertain their sites, Sychar, where our Lord was kindly received, is still a flourishing town. The charming situation of this place, and the rich beauty of the vale, watered with numerous rivulets, and overshadowed by the twin heights of Ebal and Gerizim, have excited the wonder of all travellers, and furnished them with a theme on which they are never weary of expatiating.

Ismail being ready with the horses, we took our departure from Nablous towards Jerusalem. We went along the valley and passed by Jacob's Well into the fino open plain in which it is situated: this plain took us some time to traverse. Our journey, however, was not all plain sailing, or rather plain travelling: during our ride we had some rough, stony ground to get over in several places. We had some remarkable hills in sight; the plains too claimed notice, on account of their fine even surface, and for the marks of cultivation some of them exhibited.

Palestine is a very mountainous country, and this portion of it through which we were travelling, afforded abundant evidence of the fact. Hill after hill, or rather, mountain after mountain, were passed as we proceeded. Many of these mountain-tops, from the rotundity of their shape, present a great uniformity, as I frequently had occasion to observe; they do not rise into peaks, but are rounded off in a remarkable manner. But there are plains and valleys, as well as mountains and hills to be seen here: "it is a land of hills and valleys."—(Deut. xi., W\) and these valleys present many interesting features. The retirement and shelter they afford, as they lie deep beneath tho mountain sides, and the deep rich soil underlying them, much of it probably having been swept off long since from the mountains by tho winds of heaven, are characteristics belonging to them, which ought not to be overlooked; and if they were but sufficiently irrigated and cultivated, if, indeed, the land were again what it once was, "a land of brooks

of water, of fountains and depths, that spring out of valleys and hills," how fruitful, and how goodly and pleasant a land, by the blessing of God, might the country again become I When the wicked Canaanites had possession of the land, it brought forth in such abundance, that "the men which Moses sent to spy out the land," were constrained on their return to say, "It is a good land which the Lord our God doth give us."—(Dent, i. 25.) "For the Lord thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills; a land of wheat and barley, and vines, and fig-trees, and pomegranates; a land of oil olives, and honey."—(Deut. viii. 7, 8.^ But it ia no longer what it once was, " the glory of all lands," in this respect. A blight, physical as well as moral, has been sent upon it for the wickedness of them that dwelt therein. In the emphatio language of Scripture, it was once "a land which God Himself cared for:"—

"A land of corn, and wine, and oil,
Favour'd with God's peculiar smile,
With eTVy blessing blest."

It would be unjust, therefore, to estimate its former capabilities from

its present appearance, as it is now under the curse of God, and its

general barrenness is in full accordance with prophetic denunciation.

The Israelite in our street, whose appearance was delineated with

graphic precision by Moses more than three thousand years ago, is

not a surer evidence of the inspiration of the Bible, than the land

as it now exists; and the prophecies concerning it have been so

literally fulfilled that they may now bo used as actual history.

"Your high-ways shall be desolate I will make your

cities waste, and bring your sanctuaries unto desolation

And I will bring the land into desolation: and your enemies which

dwell therein shall be astonished at it Then shall the

land enjoy her Sabbaths, as long as it lieth desolate, and ye be in

your enemies' land; even then shall the land rest and enjoy her

Sabbaths."—(Leviticus xxvi.J "The land shall be utterly emptied,

and utterly spoiled Upon the land of my people shall

come up thorns and briers."—(Isaiah xxiv., xxxii.J "I beheld, and

lo, the fruitful place was a wilderness, and all the cities thereof

were broken down at the presence of the Lord, and by His fierce

anger. For thus hath the Lord said, The whole land shall be

desolate."—(Jeremiah iv. 26, 27.J

There are prophecies, however, of another description, that

present visions of hope to the now abject Jew, and which are too

important to be passed by without notice. "And it shall come to

pass in that day, that the Lord shall set His hand again the second

time to recover the remnant of His people, which Bhall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hainath, and from the islands of the sea. And He shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispeisad of Judah from the four corners of the earth."—(Isaiah xi. 11,12.^ "For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim. Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and His goodnesB in the latter days."—(Hosea iii. 4, 5.J

As touching the restoration of the Jews then, there can he no doubt that they will one day be restored to the favour of the Lord, and that their land will again receive the blessing of the Most High. It is the feeling arising from a consideration of its future, as well as its past history, that causes the traveller to look upon the Holy Land with so much reverence.

It is because of sin that the land is now desolate; but amidst all the afflictive dispensations with which it has been visited, a glory is seen shining upon its rocks, that gilds not the towers of the noblest of earth's palaces. The inheritance of Israel is "at rest;" in the nervous language of inspiration, it is "the Sabbath" of the land. The clouds that now rest upon it shall one day be dispersed, and in the exulting language of prophecy shall it be said, "Arise, shine; for thy light is come, and the glory of the Lord is risen

upon thee Thy people also shall be all righteous:

they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified." "The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose. It shall blossom abundantly, and rejoice even with joy and singing; . •

for in the wilderness shall waters break out, and streams in the desert. And the parched ground shall become a pool, and the thirsty land springs of water. . . . And the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away."—(Isaiah lx. xxxv.y

It is refreshing to turn to these sublime declarations of Scripture. The sure word of prophecy has promised to Israel, and to Israel's land, a glorious resurrection; and the time, yea, the set time will come, when the promiso shall be fulfilled: for the mouth of the Lord bath spoken it.

We arrived at El-Bireh about sunset, after a ride of nearly seven hours from leaving Nablous. The place stands on an eminence. We stopped at a fine old fountain on the skirts of the village, where there was a good supply of water, and let our horses drink. We halted for the night at a hut of somewhat larger dimensions than the one we occupied at Jenin, but like the one at that place, it was miserably dirty, and equally destitute of a bed. There are a few Christians at El-Bireh, but the bulk of the population are Mohammedans. The people under whose roof I lodged were Christiana, in name at least. Here, fortunately, I met with a young man, a relative of theirs, who spoke English, and who had been educated in the Bishop's school at Jerusalem. The people themselves not being able to speak English, I was glad to avail myself, as might be supposed, of his oompany. The young man's Christian name (though more like a Jewish than a Christian one) was Jacob Moses. During the evening, at my request, he read to me the 3rd. chapter of St. John's Gospel, with comparatively little difficulty, and acquitted himself, on the whole, very creditably with his lesson. I rose at one time during the night, from my hard resting place, and went outside the hut; it was beautifully clear and moonlight, and even at that late hour I heard very distinctly the sound of the mill-stones in the adjoining hut, and the voice of a woman singing in a monotonous and melancholy strain as she turned the mill. There was no music in the tones of her voice, but it was a sad whining noise that I listened to. An indisposition or incapacity for vocal music seems to be a characteristic of the people throughout the country generally, and probably no surer sign than this could be produced to show their oppressed condition. This remark is applicable alike to Egypt as well as to Palestine. Indeed, it was in Egypt where I first had occasion to notice it. The oppression, the misgovernment, under which the inhabitants of both countries labour, and which 6eems to press so heavily upon their spirits, quite unfits them for such an exercise. Hence, any attempt to sing is repressed; they are strangers to vocal melody, having apparently neither heart nor soul for it. A song from them would be out of place, and all that is elicited from them when they make the attempt is, at most, but a melaneholy whine, showing a total absence of anything like music so far as the voice is concerned. In the language of the prophet Isaiah, it may ba said, "The mirth of the land is gone." "All the merry-hearted do sigh; the mirth of tabrets ceaaeth, the noise of them that rejoice endeth, the joy of the harp ceaseth. They shall

not drink wine with a song All joy is darkened ; the

mirth of tho land is gone."—{Isaiah xxiv. 7—11). Again, in the book of the prophet Jeremiah it is written : "Then will I cause to cease from the cities of Judah, and from tho streets of Jerusalem, the voice of mirth, and the voice of gladness, the voice of the bride

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