and is indifferent to the fate of the Jews who leave their country. In former times the British government had a habit of taking waifs and strays of this description under its protection. Thus, nearly the whole Jewish community at Tiberias were originally Russian refugees who emigrated to Palestine thirty years ago, and applied for British protection, a privilege which Lord Palmerston promptly granted them, and to this day they travel with British passports, and pay five shillings a year to renew their registration, which secures them the protection of the British consul. If any government were philanthropic enough to adopt a similar plan now, there would be no difficulty in these poor Roumanians entering the country and settling here; but it is a course which naturally involves responsibilities, and opens a door to possible complications, and in these practical days people's sufferings, unless something is to be made out of them, do not furnish a sufficient justification to compensate for the amount of trouble which they might involve. Meantime the agricultural enterprise of the Jews in Palestine has to contend not merely with local opposition, but with the unaccountable indifference with which their efforts in this direction are regarded, with a few brilliant exceptions, by their Western coreligionists. At present the seven or eight colonies which exist are all composed of Russian or Roumanian refugees, but the best material for farmers is to be found among those Jews who have been bred and born in the country, who are already Turkish subjects, who speak the language, and are familiar with all the local conditions, and who are now mendicants, subsisting on that most pernicious institution, the Haluka, which, while it is a tax upon the whole Jewish nation outside of Palestine, is a fruitful source of pillage, contention, and sloth, among its recipients at Jerusalem and Safed. Out of some seven thousand Jews resident at the latter place, many are willing to give up all claim to the Haluka, and establish themselves as agriculturists, if they could be assisted in the first instance with the necessary capital. With some of these the experiment has been tried on a small scale, and they have proved more successful farmers in every way than the foreign immigrants, while, as they are natives of the country and subjects of the government, the latter does not interfere with their operations, as in the case of the foreigners. Under these circumstances, it is a thousand pities that Western Jews do not come to their assistance. They would confer thereby a twofold benefit upon their race. They would assist the industry and enterprise of their coreligionists, while they would undermine that system of religious mendicancy which is a disgrace to any religion, and they would deprive thereby their adversaries of the right to say, as they do now, that the success which attends missionary efforts at proselytism is due chiefly to the fact that Jews abroad are indifferent to the best interests of such of their race as have chosen for their home the land of their ancestors.
Nazareth, May 1.—Talking the other day to a Franciscan monk on the prospects of his religion and of the propaganda for the faith which his order is making in these parts, he informed me that much depended upon the restoration of “holy places,” with a view to increasing their importance and popularity, for practically the most effective agent for the conversion of infidels is hard cash, and the increase of expenditure means the increase of converts. Of course he did not put it in this undisguised language, but it is distinctly a great pecuniary advantage to a native village that it should become a centre of religious attraction to pilgrims and tourists, and that money should be spent in building churches and monasteries, and otherwise civilizing remote and outlying localities where the inhabitants would remain paupers but for the sanctity of the spot upon which they are fortunate enough to live. Indeed, the latter are acute enough to understand that they can frequently make a good thing of it by the exploitation of the rivalries of opposing creeds, and they cleverly change from one to the other, when they perceive that it would be to their advantage to do so. Thus, not long ago, no fewer than a hundred and twenty of the inhabitants of the village of Kefr Kenna, situated only a few miles from this place, who belonged to the orthodox Greek Church, became Roman Catholics, and as a reward for this proof of their spiritual intelligence a Franciscan monastery is now in process of construction. The small village is deriving no little profit in consequence, to say nothing of the fact that it will draw pilgrims to visit the historic locality now that they will be received there by the holy fathers. For both the Greek and the Catholic churches have hitherto assumed the truth of a tradition to the effect that Kefr Kenna was the village in which the miracle took place of the conversion of water into wine—that it is none other, indeed, than the Cana of Galilee—and they show you the house where the marriage took place, and the stone water-pots, to prove it. The fact that it is a matter of great doubt whether it be Cana of Galilee at all, does not affect the question where religious faith is concerned, but it seems a pity that the inhabitants of Kâna el Jelil, commonly called Khurbet Kâna, should not be put up to the fact that they are possibly the possessors of the site of the veritable Cana, and may have got a “holy place” worth thousands of dollars to them if turned to proper account.
I will not trouble my readers with quotations from Scewelf (A.D. 1102), from Marinus Sanutus in the fourteenth century, from Andrichomius, and from De Vogue and Dr. Robinson in later times, to prove that this may be so. The fact that it is admitted by many modern geographers would be enough for the inhabitants of Khurbet Kâna or for the Greek Church, if they wished to revenge themselves upon their Catholic rivals. These latter have made another still more happy hit quite lately at Sefurieh, the ancient Sepphoris, distant about three miles from Khurbet Kâna, in reviving there an almost forgotten “holy place.” The merit of its discovery seems to rest with Saint Helena, who made a pilgrimage to Palestine in the fourth century, and to whose ardent piety, vivid imagination, and energetic exertions are due most of these traditional spots connected with the life of Christ which attract pilgrims to the Holy Land. On what authority she decided that a certain house in Sepphoris—called in those days Diocæsarea—had been the abode of Joachim and Anna, the parents of the Virgin, we are not told, nor how, upon descending into details, she was further enabled to identify the exact spot upon which the Virgin received the salutation of the angel; suffice it to say that the proofs were so convincing to her devout and august mind that she stamped it with her sanction, and a cathedral was afterwards erected upon it. In the course of centuries this edifice crumbled away, the site, curiously enough, became the manure and rubbish heap of the village, and under the mound thus formed was buried nearly all that remained of this ancient cathedral. Only the high arch of the middle aisle and the lower ones of the side aisles still testified to the modern tourist the ancient proportions of the edifice.
Within the last two years, however, it has occurred to the Franciscans to make excavations here, with the view of restoring the ancient cathedral and of renewing its fame as a holy place, for, to all good Catholics, it must ever be a matter of the deepest interest to see where the angel saluted the Virgin, and where her parents lived, and to press their lips to the ancient stones thus hallowed. Moreover, an influx of pilgrims to this point will have a threefold effect. It will bring money to the Franciscan treasury; it will probably be the means of converting the resident local population, who have been fanatic Moslems, but who, I was assured by my ecclesiastical informant, had benefited so much by the money already spent, that they were only deterred by fear, and by its not being quite enough, from declaring their conversion to Christianity to-morrow; and, thirdly, it would give the French government another holy place to protect. For it is by the manufacture and protection of holy places that republican France extends and consolidates her influence in these parts.
It was with a view of seeing what had been done that I determined to ride over to Sefurieh and from there take a line of my own through the woods to the Bay of Acre, instead of returning to the coast by the regular road across the plain of Esdraelon. Passing Cana and the Christian village of Reineh, where there is an old well with a sculptured sarcophagus, we leave to our right a Moslem “holy place,” called Mashad, where there is a conspicuous wely, or Moslem shrine. This spot Moslem as well as Christian tradition declares to be the tomb of Jonah. This tradition is based on the fact that the prophet is said in the Bible to be of Gath-Hepher—and this site is pretty well identified with that of the modern Mashad. There can be little doubt that these Moslem welies are the modern representatives of those “high