But instead we witness the long procession of half-naked Dervish fanatics, with banners, on their way to the Ḥaram, and then to the “tomb of Moses” west of Jericho. They bear spears and swords, and are preceded by jesters with fox-tails or by a convict who has been tarred and covered with cotton wool--ancient survivals of pagan Saturnalia. The Jew, the Greek, the Copt, the Georgian, the Armenian, the Arab, and the Turk mingle with the modern European and with the Franciscan monk from Italy in the narrow lane; and black-veiled ladies with white cloaks, seated on crimson saddles high up on the white Damascene asses, are led to the shops, or to the lower fruit-market which glows with colour, its green and gold contrasting with the violet or rich brown robes of the merchants. The whole history of Jerusalem is represented by its crowd to-day. [Sidenote: RELICS] In endeavouring to follow that history we must no doubt give due attention to tradition, for tradition records the sincere beliefs of mankind. In cases where the Jew, the Christian, and the Moslem all honour the same site, it generally appears that we have the actual spot described, or casually noticed, in the Bible. But there are not many such sites in Palestine, except the tombs of the Hebrew patriarchs at Hebron, the grave of Rachel near Bethlehem, Jacob’s Well east of Shechem, and--in Jerusalem itself--the sites of Siloam and Olivet, of the Temple itself, and of Herod’s palace and tower. As to others, there is not a single existing site in the Holy City that is mentioned in connection with Christian history before the year 326 A. D., when Constantine’s mother adored the two footprints of Christ on Olivet. We may not charge the priests of the Catholic Church with “pious fraud,” for they were no doubt as sincere as those who of late have created a new site for the Sepulchre by enthusiasm without knowledge. There is something very pathetic in the story of men who came on foot from Gaul and Britain in early times, to fortify their faith by seeing for themselves the very places seen by their Lord, to be buried near Him, or to kiss the footprints and finger prints which they were shown on the rocks of Olivet, or in the Aksa Mosque and Dome of the Rock, where they are now preserved and visited by Moslems only. The adoration of relics is not peculiar to Christianity. It is an outcome of that intense longing for certainty and finality which is natural to all mankind. The Moslem and the Buddhist had from the first their relics as well as the Christian--nay, we go back to the days of Herodotus, when the footprints of Herakles was shown in Scythia, or of Pausanias who saw “Leda’s egg” in a temple. But however sincere the beliefs of the past may have been, we cannot but confess, when studying in detail the traditional topography of Jerusalem, that it has grown and changed just as the city itself has done, because of the succession of various