a little farther east, past Capitolias and Dium, cities belonging to the Decapolis, and turned south through a densely populated region to Geraza, whence, by one of the two routes before indicated, he would return to the valley after his mission had been accomplished. It was in Perea that the 'seventy disciples' were commissioned to labour, and their welcome and success must have been unusual, for it is reported of them that they 'returned again with joy, saying, Lord, even the devils are subject to us through thy name' (Luke x.). The connection of our Saviour with this region opens up an interesting field of inquiry. He may have foreseen that in its rich cities, and among its throngs of human beings, his Gospel was soon to triumph in a remarkable manner, for it is true that in Bashan, a country which we are now accustomed to speak of as a desert, Christianity, in the early centuries of our era, had one of its most important strongholds."
Jesus Christ at one time, either for quietness or for safety, went away into the borders of Tyre and Sidon, and there entered into a house and would have no man know it (Mark vii. 24). A similar reason may have led him to visit Cæsarea Philippi (ancient Paneas and Dan) at the extreme north-east corner of the Holy Land, where the Jordan springs forth a full-grown stream, under the slopes of Hermon. It is generally accepted now that Hermon, and not Tabor, was the Mount of the Transfiguration (Luke ix. 29). Hermon was once Shenir, the "Shining," a name made appropriate by its cap of snow; and some writers imagine a connection between this and the raiment that became white and dazzling.
There is one remarkable natural peculiarity of Hermon still to be noticed (says Conder) namely, the extreme rapidity of the formation of cloud on the summit. In a few minutes a thick cap forms over the top of the mountain, and as quickly disperses and entirely disappears.
