and this place we learn from the Bordeaux Pilgrim was ten miles from Jezreel on the road to Cæsarea. This distance evidently points to Rummâneh south of Lejjûn, seven and a quarter English miles from Jezreel. But we are still no nearer to the satisfactory fixing of Megiddo, for we have to depend on Jerome, first for the fact of Hadad Rimmon being a town at all (a fact disputed by many authorities who make it the name of an idol); secondly, for the town, if it was one, being the same as Maximianopolis. Supposing these premises both to be granted, it still does not follow that the town Megiddo was west of the Plain of Megiddo; nor, if it were, does it follow that it was at Lejjûn. Such is the flimsy chain of argument which has been considered sufficient to fix the site. When we discover that there is a large ruin between Jezreel and Bethshean, which still bears the name Mujedd’a, a name which occurs in no other part of Palestine, these arguments cannot be considered worth weighing against so important an indication; and the new site, as will afterwards be seen, seems perhaps to fit better the few requirements for the ancient Megiddo. Lejjûn was indeed once a large town, with a fine water supply from a beautiful spring, but Legio appears to have been the chief town of this part of Palestine, and to it the ruins are plainly to be ascribed, the distance from Taanach fitting with that given by Jerome. North of Lejjûn the Great Wâdy el Milh runs down from the white plateau of the “Breezy Land,” which it separates from the southern end of Carmel. Here at the mouth stands a huge Tell or mound called Keimûn, on which are remains of a little Byzantine chapel, and of a small fort erected by the famous native chief Dhahr el ’Amr. The Samaritans have a curious legend connected with this site. According to them Joshua was challenged by the giants, and enclosed here with his army in seven walls of iron. A dove carried his message thence to Nabih, king of the tribes east of Jordan, who came to his assistance. The magic walls fell down, and the King of Persia, Shobek, was transfixed by an arrow which nailed him on his horse to the ground. The present name is a slight modification of the ancient Jokneam of Carmel, but the Crusaders seem to have been puzzled by it, and transformed Keimûn into Cain Mons, or Mount Cain, whence arose the curious legend that Cain was here slain with an arrow by Lamech, which they supposed to be the murder referred to in the Song of Lamech (Gen. iv. 23). The chapel no doubt shows the spot once held to be the site of the death of Cain, but the derivation of the name was as fanciful as that of Haifa from Cephas or from Caiaphas the high-priest.