although never yet actually possessed by them. Then, in a more restricted sense, the `land'

comprised what `they who came up from Egypt took possession of, from Chezib [about three

hours north of Acre] and unto the river [Euphrates], and unto Amanah.' This included, of

course, the conquests made by David in the most prosperous times of the Jewish

commonwealth, supposed to have extended over Mesopotamia, Syria, Zobah, Achlah, &c. To

all these districts the general name of Soria, or Syria, was afterwards given. This formed, at the

time of which we write, a sort of inner band around `the land,' in its narrowest and only real

sense; just as the countries in which Israel was specially interested, such as Egypt, Babylon,

Ammon, and Moab, formed an outer band. These lands were heathen, and yet not quite

heathen, since the dedication of the so-called Terumoth, or first-fruits in a prepared state, was

expected from them, while Soria shared almost all the obligations of Palestine, except those of

the `second tithes,' and the fourth year's product of plants.11 But the wavesheaf at the Paschal

Feast, and the two loaves at Pentecost, could only be brought from what had grown on the holy

soil itself. This latter was roughly defined, as `all which they who came up from Babylon took

possession of, in the land of Israel, and unto Chezib.' Viewed in this light, there was a special

significance in the fact that Antioch, where the name `Christian' first marked the new `Sect'

which had sprung up in Palestine,12 and where the first Gentile Church was formed,13 lay just

outside the northern boundary of `the land.' Similarly, we understand, why those Jewish zealots

who would fain have imposed on the new Church the yoke of the Law,14 concentrated their first

efforts on that Syria which was regarded as a kind of outer Palestine.

But, even so, there was a gradation of sanctity in the Holy Land itself, in accordance with ritual

distinctions. Ten degrees are here enumerated, beginning with the bare soil of Palestine, and

culminating in the Most Holy Place in the Temple - each implying some ritual distinction, which

did not attach to a lower degree. And yet, although the very dust of heathen soil was supposed

to carry defilement, like corruption or the grave, the spots most sacred were everywhere

surrounded by heathenism; nay, its traces were visible in Jerusalem itself. The reasons of this are

to be sought in the political circumstances of Palestine, and in the persistent endeavour of its

rulers - with the exception of a very brief period under the Maccabees - to Grecianise the

country, so as to eradicate that Jewish particularism which must always be antagonistic to every

foreign element. In general, Palestine might be divided into the strictly Jewish territory, and the

so-called Hellenic cities. The latter had been built at different periods, and were politically

constituted after the model of the Greek cities, having their own senates (generally consisting of

several hundred persons) and magistrates, each city with its adjoining territory forming a sort of

commonwealth of its own. But it must not be imagined, that these districts were inhabited

exclusively, or even chiefly, by Greeks. One of these groups, that towards Peræa, was really