disciples to reap a harvest of conversions by-and-bye, for he says, "The fields are white already unto harvest. Lift up your eyes and 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
