although now but a little village or hamlet, Sychar was then considerably larger, and extended nearer to the well. Coming, then, to this well, and being tired with the forenoon’s walk, our Lord sat down, while the disciples went forward to the town to buy bread. And thus arose that conversation with the woman of Sychar, which has brought hope and comfort to many a thirsting and weary soul besides. That which struck the woman herself and the disciples is not that which is likely to impress us most distinctly. We all feel the unsurpassed delicacy and grace of the whole scene. No poet ever imagined a situation in which the free movements of human nature, the picturesqueness of outward circumstance, and the profoundest spiritual interests were so happily, easily, and effectively combined. Yet the chief thing which struck the woman herself and the disciples was the ease with which Jesus broke down the wall of partition which the hatred of centuries had erected between Jew and Samaritan. To estimate aright the magnanimity and originality of our Lord’s action in making Himself and His salvation accessible to this woman, the marked separation that had hitherto existed must be borne in mind. The Samaritans were of heathen origin. In the Second Book of Kings, chap, xvii., we read that Shalmaneser, King of Assyria, pursuing the usual policy of his empire, carried the Israelites to Babylonia, and sent colonists from Babylonia to occupy their cities and land. These colonists found the country overrun by wild beasts, which had multiplied during the years of depopulation; and accepting this as proof that the God of the land was not pleased, they begged their monarch to send them an Israelitish priest, who would teach them the manner of the God of the land. Their application was granted, and an adulterated Judaism was grafted on their native religion. They accepted the five Books of Moses, and looked for a Messiah—as indeed they still do. The origin of their hatred of the Jews is told in Ezra. When the Jews returned from exile and began to rebuild the temple, the Samaritans begged to be allowed to share in the work. “Let us build with you,” they said, “for we seek your God as ye do; and we sacrifice unto Him since the days of Esarbaddon.” But their request was bluntly refused; they were treated as heathens, who had no part in the religion of Israel. Hence the implacable religious enmity which for centuries manifested itself in all sorts of petty annoyances, and, when occasion offered, more serious injuries.