of the human family. The majority of the Jews here are supported by a charitable fund called the Haluka, which is subscribed to by pious Jews all over the world as a sacred duty, for the purpose of providing support to those of their coreligionists who come here or to Jerusalem to pass the last years of their lives in devotional exercises, and to die on the sacred soil. The practical result of this system is to maintain in idleness and mendicancy a set of useless bigots, who combine superstitious observance with immoral practice, and who, as a rule, are opposed to every project which has for its object the real progress of the Jewish nation. Hence they regard with alarm the establishment of agricultural colonies, or the inauguration of an era of any kind of labour by Jews in Palestine. They are bitterly hostile to schools in which any secular teaching is carried on, and agree with those Western Jews who consider that any scheme for developing the material resources of Palestine by means of Jewish industry is fantastic and visionary. It is due to the Jewish population of Safed to say that this spirit does not prevail among the younger members of it. There are about a hundred young Safed Jews who actually work as day-labourers on the farms of Moslems and Christians, and I was informed by one of the most liberal of the rabbis, the only one, in fact, who was inclined to promote Jewish agriculture, that about two hundred families in Safed were desirous of being established on farms, while several had owned land and cultivated it, and only abandoned it at last for want of protection against the extortionate demands of Turkish tax-gatherers. It is true that most of the Jews at Safed are under the protection of some European power, but until lately no power has taken sufficient interest in the race to raise a Jewish question with the Turkish government. Now that important political interests are to be subserved by doing so, and the destiny of Palestine is likely to become a crucial point in the Eastern question, both Russia and France are seizing every excuse for interference and complaint, and the questions which are constantly arising in regard to their Jewish protégés, both in Tiberias and Safed, are likely to furnish them with the pretexts they desire.
When I was in Safed, Russia was actively espousing the cause of a young Jew who had accidentally shot a Moslem, and over whom the Turkish government claimed jurisdiction, on the ground that, though a Russian, he had repudiated his allegiance to Russia. As the youth was not of age at the time, the Russian government still claimed the right to protect him in Turkey, though it had not exercised this right in Russia itself, from which country he had been compelled to flee for his life. As I rode through the village where the accident had taken place, in company with some Jews, we were pelted by the Moslem population, and, although the release of the boy is now certain, he will probably be compelled to leave the country, unless the relatives of the deceased Moslem can be pacified with the blood-money that has been offered them.
Jauna, which was the name of the village to which I was bound, was situated about three miles from Safed, in a gorge, from which, as we descended it, a magnificent view was obtained over the Jordan valley, with the Lake of Tiberias lying three thousand feet below us on the right, and the waters of Merom, or the Lake of Huleh, on the left. The intervening plain was a rich expanse of country, only waiting development. The new colony had been established about eight months, the land having been purchased from the Moslem villagers, of whom twenty families remained, who lived on terms of perfect amity with the Jews. These consisted of twenty-three Roumanian and four Russian families, numbering in all one hundred and forty souls. The greater number were hard at work on their potato-patches when I arrived, and I was pleased to find evidences of thrift and industry. A row of sixteen neat little houses had been built, and more were in process of erection. Altogether this is the most hopeful attempt at a colony which I have seen in Palestine. The colonists own about a thousand acres of excellent land, which they were able to purchase at from three to four dollars an acre. The Russians are establishing themselves about half a mile from the Roumanians, as Jews of different nationalities easily get on well together. They call the colony Rosch Pina, or “Head of the Corner,” the word occurring in the verse, “The stone which the builders rejected, the same is become the head of the corner.”
Haifa, July 20.—One of the most interesting and little-known spots in Palestine is the famous shrine of Jewish pilgrimage called Meiron. Hither, in the latter part of the month of May, Hebrews resort in vast numbers from all parts, especially of the East, and as many as two thousand are often encamped there at a time. It is situated in a wild part of the mountains of central Galilee, on the edge of the most fertile plateau in the whole district, where the villages are surrounded by the most luxuriant gardens and groves, and the peasantry are in a more prosperous condition than I have seen elsewhere. Meiron itself is a wonderfully romantic spot; perched at an elevation of twenty five hundred feet above the sea, upon the northeastern flank of a high spur of the Jebel Jermuk range, it commands a magnificent view of the surrounding country, with the town of Safed, towering on its mountain-top, distant about five miles. A clear, brawling stream tumbles in a series of small cascades down the narrow gorge, which expands just here sufficiently to allow of some orchards of apricots, figs, and pomegranates; and near a spreading weeping-willow there is a picturesque old flour-mill, which turns to advantage so unusual a supply of water-power. A hundred yards or so above it is the spot sacred to Jewish devotees. A large, oblong courtyard, around which runs a broad stone balcony, upon which open chambers crowned with domes, marks the site of the burial-places of some of the most celebrated rabbis of Jewish history, and forms a sort of caravansary for the pilgrims. It was not the moment of the pilgrimage at the time of my visit, and I had a choice of chambers. Two of these had been fitted up most comfortably for my benefit, with beds and tables, by the Safed Jews who accompanied me, and who did the honours of the place. It was no doubt the sacredness of the tombs at Meiron which was the cause of Safed being constituted a Jewish colony and a holy city. Here are situated the tombs of the Rabbi Jochanan Sandelar, of the celebrated Rabbi Simeon ben Jochai, the reputed author of the book of the Sohar, and the Father of the Cabalists. Here repose the remains of his son, the Rabbi Eleazer; but more celebrated than all are the sepulchres of the great saints and doctors, Shammai and Hillel. The thirty-six pupils of the latter were buried with him. He founded a school of morals immediately prior to the birth of Christ; and, indeed, it is maintained by Jews that all the ethics of Christianity are to be found in the teaching of Hillel, to which Christ simply gave a more forcible expression than it had hitherto received.
Of all the tombs that of Hillel is the most remarkable. It is a huge cavern on the steep hillside, situated about half-way between the Courtyard of Shrines above, and the stream below. We first enter a chamber with loculi hewn out of the solid rock on each side. Passing through a doorway cut in the rock, we enter a chamber eighteen feet by twenty-five, with seven loculi in recess on the right, and the same number on the left, while facing us is a recess eighteen feet deep and seven wide, containing four sarcophagi hewn out of the rock. On each side of this recess is a smaller one, each containing four loculi. Most of them are covered by stone lids with raised corners, making in all thirty-six rock tombs in this one cave. The rocks all around are much cut in places into steps, cisterns, and olive-presses. There are also three dolmens on the north side of Meiron; they are not far apart, and are quite distinct, though of small dimensions; there are no traces or marks of any kind on the stones. In the shrine above these are chambers which are pointed out as traditional tombs. Near one of these was the synagogue, in which, when I visited it, there were an old man and his son engaged in their devotions. The old man had never left the room day or night for seven years, having lived the whole of that time on one meal a day of bread and water, while he slept on a mat on the stones. He had thus become invested with the odour of sanctity in the eyes of my Jewish companions. His son, a boy of fifteen, was rapidly praying himself into the state of imbecility at which his venerable parent, by dint of swaying his body to and fro, and his unceasing chanting, had already arrived. He reminded me of the Buddhist hermits whom I have seen in China on their way to Nirvana, and was a sight more painful than edifying. At the corners of the courtyard are stone erections like fonts, and some of these are also near the rock tombs; these, when the Jewish festival of “the burning” takes place, are filled with oil, which is set on fire, and rich Jews, desirous of showing their devotion, offer to the flames the