look!” He recognises the truth that sowing and reaping are separated by an interval of time, though at the Harvest-home sower and reaper may rejoice together, as those who have laboured at different seasons for the same result. Some Teacher, therefore, has been sowing seed among these Samaritans before Christ came to Jacob’s Well; and who is that likely to have been but John the Forerunner, when he preached at Ænon, and the people of Sychar went to be baptized at the “many waters”? In the light of this reading we may understand how the woman of Samaria so soon grasps the fact that the Jewish stranger at the well is the Christ that John had said was to come after him. If we read the chapter again we shall see how it was through John’s baptizing at Ænon that circumstances arose which made Jesus decide to go through Samaria. It was while John was yet at Bethabara that Jesus went to Cana of Galilee to the wedding feast. There are two rival sites for Cana: one is the ruin of _Kanah_, about 8 miles north of Nazareth, the supposed site in Crusading times; the other is the village of _Kenna_, about 4 miles north-east, which was the accredited site before the Crusaders arrived. The traveller is shown the water-pots at either place. It is difficult in the present instance to decide between rival claims, but the opinion of most writers is in favour of _Kefr Kenna_, and our explorers lean to that, partly for the reason that it is on the high road between Nazareth and Tiberias. Travelling eastward to Tiberias we see a little way off the road on our left hand a hill of rather peculiar form; it looks as though it might be the crater of a volcano, with two stunted horns, one at either end. This is called the _Horns of Hattin_, and is noted in history as being the place where the Crusaders received their last crushing defeat at the hands of Sal-a-din, the great Saracen general, in the year 1187. But it is still more interesting to us as being the place where Christ preached the Sermon on the Mount. The tradition which makes _Kurn Hattin_ the Mount of Beatitudes is of Latin origin, and not older than the twelfth or thirteenth century; but the place is so well adapted for the delivery of a discourse to a large multitude, that in this case we may well believe it was correctly chosen by those who first selected it. When we are at the spot we have no difficulty in reconciling the seemingly inconsistent statements of St Matthew, who says that the sermon was preached on the mount, and St Mark, who says that Christ came down from the mount, and preached in the plain. Sitting on one of the peaks or “horns” aforesaid, Jesus might begin his discourse to his disciples, and when a larger crowd began to gather, might descend to the base of the peak, while still remaining on the mountain of Hattin.