single inhabited village on its whole surface; and not more than one-sixth of its soil is cultivated.

From the dawn of history this plain has never been safe ground. There are few places on this side Jordan so perilous to travellers. Unfortunately for the inhabitants, it has many an outlet through the Jordan valley into the desert; and the Bedouins, with their camels and black tents, make inroads on it as easily in these times as their ancestors the Midianites did of old.* The Canaanite tribes drove victoriously through it, in their iron chariots. (Judges iv. 3, 7.) The nomad Midianites and Amalekites, those "children of the east," who were" as grasshoppers for multitude," and whose "camels were without number," devoured its rich pastures. (Judges vi. 1-6; vii. 1.) The Philistines long held it, establishing a stronghold at Bethshan; (1 Sam. xxix. 1; xxxi. 10 ;) and the Syriaus frequently swept over it with their armies. (1 Kings xx. 26; 2 Kings xiii. 17.) In its condition, thus exposed to every hasty inroad, and to every shock of war, we read the fortunes of that tribe which consented, for the sake of its richness, to sink into a half-nomadic state. "Rejoice, O Issachar, in thy tents...... Issachar is a strong ass couching down between two burdens; and he saw that rest was good, and the land that it was pleasant; and bowed his shoulder to bear, and became a servant unto tribute." (Gen. xlix. 14, 15; Deut. xxxiii. 18.) The character of the tribe was modified by the character of its habitat. The plain was so indefensible, so open to sudden incursion from all quarters, that Issachar was more willing to purchase peace from whatever power might for the moment be in the ascendant, by the payment of black mail, than to keep himself prepared at all times to fight for his freedom and his wealth. He had few cities of any importance; consequently he led chiefly a roving life, dwelling in tents; and the fat soil of the land, which he saw was pleasant, gave him ample means of paying the exactions of his masters, whoever they might chance to be, and of growing rich himself besides. Few were the occasions in which he took a definite political course; but, when he did, he seems to have understood and appreciated the exigencies

* From the Philistine fortress at Bethshan the marauder often went forth to the spoil; and at intervals, during the whole of its history, down to the present moment, "the children of the east," the wild tribes from beyond Jordan, have come up" with their cattle and their tents, as grasshoppers for multitude; both they and their camels without number, and have entered into the land to destroy it." This broad level was alive with their camels and their cattle, and the movements of their horsemen scouring the plains for plunder, "like the sand by the sea-side for multitude." The whole Land was astir with them, as the fields at evening with the hum of countless cicadas, or "grasshoppers." They and the Midianite reaped what Israel had sown; and now, year by year, to a greater or less degree, they pour over the Jordan with all their families and property, feed their flocks on this wide pasture-land, and reap much of what the Arab fellah has sown. In the open plain there are no villages; but here and there may usually be seen a cluster of the black tents of the Bedouins, and their herds scattered around. They can scour the smooth turf on their fleet horses in search of plunder; and, when hard pressed, can speedily remove their tents and their flocks beyond the Jordan, and beyond the reach of a weak Government.

of the moment, and acted with prudence. Once only did this tribe shake off the yoke; namely, when, under the heavy pressure of Sisera, "the princes of Issachar were with Deborah." (Judges v. 15.) Their exposed situation and valuable possessions in this open plain made them anxious for the succession of David to the throne, as one under whose powerful protection they would enjoy the peace and rest they loved; and they joined with their neighbours of Zebulun and Naphtali in sending to the son of Jesse presents of the richest productions of their rich country. (1 Chron. xii. 32, 40.)

All the borders of the plain of Esdraelon are dotted with places of high historic and sacred interest. It has been the scene of some of the most remarkable battles recorded in the Jewish history, and of great battles in later times. "This has been," as Dr. E. D. Clarke observes, "a chosen place of encampment, from the days of Nebuchodonosor until the march of the French troops commanded by Bonaparte from Egypt into Syria. Jews, Gentiles, Saracens, Christians, Crusaders, Egyptians, Frenchmen, Turks, and Arabs, ‘every nation which is under heaven,' have pitched their tents upon the plain of Esdraelon, and beheld the various banners of their nations wet with the dews of Tabor and of Hermon." It was the natural battle-field of Palestine, though not one which the Hebrews would have chosen; being more suited to those who trusted in chariots and in horses, which legitimately formed no part of Israel's array. Yet here Israel won some of the greatest victories. The battle that inspired the triumphant song of Deborah was fought here, and here the host of the children of the East was miraculously discomfited by Gideon. For seven years, by God's permission, the Midianites and their allies had ravaged the sacred territory. At length "the children of Israel cried unto the Lord;" who gave a ready answer to their prayer, and sent His Angel to commune with Gideon face to face, and appointed him his mission to save his country. To strengthen his faith, strange signs were vouchsafed to him; and, when he had gathered together an army of thirty-two thousand men from his own tribe of Manasseh, and from Asher, Zebulun, and Naphtali, (Issachar, which lay in the midst of these tribes, being left out,) the Lord, who could save by many or by few, saw fit to use the latter as His instrument; and a mighty deliverance was effected by three hundred chosen men of Israel. When once the foe was panic-stricken, and the great rout had begun, and Midian fled eastward down the centre of the plain to reach the banks of Jordan, the tribes mentioned, with the addition of Ephraim, swooped down upon the fugitives to cut them off from the river, while Gideon and the three hundred followed their track over the fords of the river, till he took their kings, and slew and scattered the small remnant that rested in fancied security in their own land. This interesting story is given us with more detail than accompanies most of the Old-Testament chronicles of battles won; and the recollection of so signal a victory was deeply impressed upon the national traditions. On the other hand, the most pathetic dirges over the mighty dead, which Scripture hands down to us, were sung in grief for defeats which Israel suffered in Esdraelon.

Almost on the same spot, where Gideon triumphed over the Midianites, Saul was vanquished by the Philistines. But now it was up the bare steeps of their own familiar mountains that the defeated fled for refuge for the Israelites were essentially mountaineers, and among precipices and defiles alone could they hope to escape the pursuit of foes who were wont to drive iron chariots in the plain. On Gilboa the chosen race fell in dreadful defeat, and Saul and Jonathan were not divided in their death.

From the range of Carmel on the west, Ahab drove into Jezreel, the girded prophet Elijah running with supernatural swiftness before him. And, ere they reached the city, the little cloud rising from the Mediterranean, not larger than a man's hand, had covered the whole sky with blackness, and was pouring down its torrents of blessing on these mountains and this plain. What a change the few days after that rain must have made in the scenery !—long-buried and forgotten seeds of life, flowers, and corn, and grasses, springing up on hill-side, valley, and level, till all the land was one tide of exuberant life.

Across this plain the Syrian hosts of Benhadad, with chariots and cavalry, fled before the Israelites, who had been pitched before them "like two little flocks of kids;" because the blasphemy of the Syrians might not pass unanswered, so as to sanction the plea that the God of Israel was a local deity, such as they believed their own to be,-" a god of the hills, but not of the plains."—It was across Esdraelon, too, not long afterwards, that Jehu was seen driving his chariot furiously from the border-land of Gilead, to execute vengeance on the doomed house of Ahab. And, from that time to this, these corn-fields have been trampled by Bedouins and invading armies, by "children of the east," and children of the west. Yon villages and towns, which lie on the sides of the headlands bounding the plain, or crown the little hills which rise from it here and there like islands, have looked down from age to age on scene after scene of war and slaughter. The records of its battles range, as we have seen, from the Book of Judges to the Revelation of St. John the Divine,-from the rout of the armies of Sisera at Megiddo, to the battle of the great day of the Lord almighty, when the kings of the whole world shall be gathered together into a place " called in the Hebrew tongue, Armageddon." Whatever may be the full meaning of this part of the Apocalyptic vision, the final allusion to so well-known a battle-field cannot but give a deep and mysterious interest to the sod beneath which countless warriors already lie, and which offers the mystic arena for another fight, in which unclouded victory will crown the Prince of peace. Zerin, the ancient Jezreel, is now a collection of poor Arab huts. It is situated, like other villages of the plain, on a slight elevation which commands a fine view across the level. The dogs howl and prowl around it, as they do around all Arab villages, and as they did in the days of Jezebel and Ahab, and of the murdered Naboth. A ruinous square tower, many artificial caves, (now used by the villagers as granaries,) and several sarcophagi, (some of which are ornamented with sculpture,) are the relics that connect Zerin with the past, in which Jezreel played so conspicuous a part.

About twenty modern hovels are scattered over this ancient site. The tower is used as a place of entertainment, where it is said that native travellers" are treated to bare walls, fleas ad libitum, and a supper at the public expense." This tower cannot be "the tower of Jezreel," commemorated in Scripture; but it may be its successor, built on the same foundations. It is remarkable, that the only prominent feature on the site should be just such a tower as that on which the watchman stood who spied the company of Jehu as he came, and reported additional particulars from time to time, until he could identify the leader by his furious driving. From a southern point of view one cannot appreciate the fine position of the old city. But on the northern side there is an abrupt descent, of more than a hundred feet, to that part of the plain which is known as the valley of Jezreel. The city is mentioned in Joshua; but for its magnificence, and its historic celebrity, it was indebted to Ahab, who for a time raised it to the importance of a provincial capital. The royal residence of Judah's sovereigns was always at Jerusalem; but the monarchs of Israel changed their abodes according to individual fancy. Jeroboam first beautified Shechem, and dwelt there; and afterwards seems to have built Tirzah, of loveliness which passed into a proverb, though its site is unknown. Nadab probably made it his residence: Baasha reigned there twenty-four years; and his son, Elab, two years, until he was assassinated, whilst he was "drinking himself drunk" there. In Tirzah the brief royalty of Zimri was passed; and he perished in the flames of the burning palace, which he himself had set on fire. Omri, as we know, founded Samaria;* and Ahab built his ivory house at Jezreel, which was then, doubtless, surrounded with groves and gardens; among which was that small plot inherited from his ancestors by Naboth, coveted by Ahab, and infamously obtained by Jezebel.

About a mile from Zerin is a copious spring, probably the "fountain of Jezreel," where Saul and Israel encamped before the great disaster of Mount Gilboa; and, it may be, identical with "the well of Harod," where Gideon rested before his attack on the Midianites. The spring bursts forth, with a fine strong stream, at the foot of some rocks at the bottom of the steep descent into the valley of Jezreel.

In contemplation of the grand scene before us, three thousand years seem

* Samaria was not an ancient city; and, though it rose to great magnificence, its history shows comparatively few features of interest. Its site was the private estate of an Israelite, long after the separation of the kingdoms. Then, " in the thirty-andfirst year of Asa, king of Judah, began Omri to reign over Israel, twelve years: six years reigned he in Tirzah. And he bought the hill Samaria of Shemer for two talents of silver, and built on the hill, and called the name of the city which he built, after the name of Shemer, owner of the hill, Samaria." (1 Kings xvi. 23, 24.) Here his son, Ahab, built a temple to Baal; and in his reign the city was besieged by Benhadad, king of Syria, at the head of a vast host; but, whilst the Syrian leader was drinking himself drunk in the pavilions, he and the kings, the thirty-and-two kings that helped him," a small band of two hundred and thirty-two young men went out of the gates of Samaria, in obedience to the word of one of God's prophets, and utterly routed the beleaguering army.

to vanish away; and we are transported back to primitive times, ere patient Issachar had received by lot his rich possession. The first Hebrew who surveyed the land must have looked on many features of the scene identical with those which still spread out before our eyes. The barrenness of Little Hermon contrasted as strikingly then, as now, with the exuberant fruitfulness of the level ground around its base; and this fertile soil is now tilled as rudely by the Arab as it was then by the Canaanite. The very wide tract, untouched by the plough, is covered by the same vigorous herbage, and throws up the same rank weeds, as when it fed the flocks and herds of the "people of the east," who were attracted by its pasturage from the farther side of Jordan. The dark tents of the Arab encampment, seen afar off, have in no way changed, in appearance and construction, since the hoary patriarchal times. Such tents were ancient even in Joshua's day.

We arrived at Jenîn during the afternoon, about two hours before sunset. The distance from Nazareth I estimated at nearly five hours, measured by the slow pace at which we travelled. Of this place the ancient name— En-gannim-signified "spring of the gardens." The city was on the border of Issachar, (Joshua xix. 21,) and allotted, with its "suburbs," to the Gershonite Levites. (xxi. 29.) Jenin, the first village encountered on the ascent from the great plain of Esdraelon into the hills of the central country, is still surrounded by "orchards,” or “ gardens," which interpret its ancient name; and the "spring," which bubbles up in the centre of the village, is to this day the characteristic object. After spending a night here in an Arab hut, I proceeded next day to Nablous, which stands on or near the site of the ancient Shechem, or Sychar, as it was afterwards called in the time of our Lord,-" a city of Samaria."

Camberwell.

J. M.

ILLUSTRATION OF MATERNAL INFLUENCE.

A PERSIAN APOLOGUE.

ABDOOL-KADIR, of Ghilan, in a story of his childhood tells of the value of truth, and the influence of mothers.

After stating the vision which made him entreat of his mother to allow him to go to Bagdad, and devote himself to God, he thus proceeds :-"I informed her of what I had seen, and she wept. Then, taking out eighty dinars, she told me that, as I had a brother, half of that was all my inheritance. She made me swear, when she gave it to me, never to tell an untruth; and afterwards bade me farewell, saying, 'Go, my son; I consign thee to God: we shall not meet again until the day of judgment."

The father of secular history gives us to understand, that the ancient Persians held it as the first and all-comprising lesson, in moral education, àλŋ¤í¿éσðα, to speak the truth. (Herod. i. 136)