But, as we look round, nineteen centuries later, we mark the influence of the history of the Gospels, and of the growth of tradition. On the south the traditional Leap of our Lord, two miles from the city built on the brow of the hill. In Nain, beneath and unseen, the Christian chapel, commemorative of the raising of the widow’s son, now in turn a Moslem mosque. On Carmel a grotto of Elijah, venerated by Christians and Druses. On the hill of Sepphoris a ruined church, six centuries old, once thought to be the home of Joachim and Anne, the Virgin’s parents. On the plain, a ruined Cana, perhaps only dating from Crusading times. On Tabor a false site for the Transfiguration, and three churches in ruins. Yet with a history so long and eventful, the land itself is unchanged; the brown plains, the grey barren hills, the wooded cliffs of Carmel, the gleaming sea, the snow-clad Hermon, are still the same that Christ once looked on; and we merely add to the theatre of Jewish victory or defeat the sites venerated, in loving, if mistaken zeal by the Christian pilgrims of the eighteen centuries before our time. From the hill-top northwards, the view extends to the ruin of Kânah, a village destroyed not long ago, to judge from the existing remains; beneath the hills north-east lies hidden the prosperous village of Kefr Kenna. These are the two places which claim each to represent Cana of Galilee, the site of Christ’s first miracle. Unfortunately there is scarcely anything in Scripture which would lead to a choice between the two, nor do the chance references of Josephus enable us to do more than speculate as to the comparative likelihood of the sites. In the Talmud, Cana is not noticed; thus there is nothing in contemporary literature to enable us to decide. One thing only seems pretty certain--that the Crusaders believed Khŭrbet Kânah to be Cana. Sæwulf in 1102 A.D. gives a very particular description of the place as six miles north of Nazareth, with a place called Roma half-way, which he describes as a castle near the road from Acre to Tiberias, where travellers broke the journey. Fetellus, again (1130 A.D.), places Cana five miles from Nazareth, Sepphoris two, and Tabor four. In the “Citez de Jherusalem” (1187 A.D.), it is made to be three leagues from Nazareth, with a well a bowshot off; Sepphoris being one league, and Tabor three. John Poloner in 1422 A.D. makes it four leagues east of Acre, and two leagues north of Sepphoris. Marino Sanuto describes it most carefully, and draws it on his map as north of a plain reaching south to Sepphoris, with a mountain behind it on the north; he gives the distance as four miles, Tabor also as four, and Sepphoris as two. Brocardus agrees with this description, and Quaresmius in 1620 A.D. notices the same site as an old traditional position for Cana.