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 In the accounts of our Lord's transfiguration, we read that whilst staying at Cæsarea Philippi, he retired with his disciples to "a high mountain apart," and there can be but little doubt that some part of Hermon, and very probably the summit, is intended. From the earliest period the mountain has been a sacred place; in later times it was covered with temples; to the present day it is a place of retreat for the Druzes. This lofty solitary peak seems wonderfully appropriate for the scene of so important an event; and in this connection the cloud formation is most interesting, if we remember the cloud which suddenly cleared away, when they found "no man any more, save Jesus only, with themselves" (Mark ix. 8).

After these things it occurred, as Christ and his disciples "were on the way to Jerusalem, that he was passing through the midst of Samaria and Galilee" (Luke xvii. 11). Some critics have cited this text as a proof that St Luke was ignorant of the country about which he wrote. Seeing that Galilee is north of Samaria, they think that a journey from north to south should rather be described as a passing through the midst of Galilee and Samaria. Moreover, they point out that, according to Matt. xix. 1 and Mark x. 1, Jesus did not pass through Samaria at all, but crossed the Jordan, and travelled by the eastern route. Notwithstanding the neatness of this indictment, it is easy to show that St Luke's statement may be perfectly correct. Jesus intended to go up to Jerusalem to the feast, and as he did not share the Jewish prejudice against the Samaritans, he contemplated going through Samaria. He sent some of the disciples before him to prepare his way, and they entered into a Samaritan village; but they could not succeed in obtaining accommodation, because the object of the Master was to go through to Jerusalem (Luke ix. 52). The chronic feeling of enmity between Samaritans and Jews was naturally stirred into greater heat by the