of the great instruments of power wielded by Jesus, and the most habitual means he employed to propound his doctrinal instruction.[2] He entered the synagogue, and stood up to read; the hazzan offered him the book, he unrolled it, and reading the parasha or the haphtara of the day, he drew from this reading a lesson in conformity with his own ideas.[3] As there were few Pharisees in Galilee, the discussion did not assume that degree of vivacity, and that tone of acrimony against him, which at Jerusalem would have arrested him at the outset.  These good Galileans had never heard discourses so adapted to their cheerful imaginations.[4] They admired him, they encouraged him, they found that he spoke well, and that his reasons were convincing.  He answered the most difficult objections with confidence; the charm of his speech and his person captivated the people, whose simple minds had not yet been cramped by the pedantry of the doctors.

[Footnote 1:  Matt. xxiii. 6; Epist.  James ii. 3; Talmud of Bab., Sukka, 51 b.]

[Footnote 2:  Matt. iv. 23, ix. 35; Mark i. 21, 39, vi. 2; Luke iv. 15, 16, 31, 44, xiii. 10; John xviii. 20.]

[Footnote 3:  Luke iv. 16, and following.  Comp.  Mishnah, Joma, vii. 1.]

[Footnote 4:  Matt. vii. 28, xiii. 54; Mark i. 22, vi. 1; Luke iv. 22, 32.]

The authority of the young master thus continued increasing every day, and, naturally, the more people believed in him, the more he believed in himself.  His sphere of action was very limited.  It was confined to the valley in which the Lake of Tiberias is situated, and even in this valley there was one region which he preferred.  The lake is five or six leagues long and three or four broad; although it presents the appearance of an almost perfect oval, it forms, commencing from Tiberias up to the entrance of the Jordan, a sort of gulf, the curve of which measures about three leagues.  Such is the field in which the seed sown by Jesus found at last a well-prepared soil.  Let us run over it step by step, and endeavor to raise the mantle of aridity and mourning with which it has been covered by the demon of Islamism.

On leaving Tiberias, we find at first steep rocks, like a mountain which seems to roll into the sea.  Then the mountains gradually recede; a plain (El Ghoueir) opens almost at the level of the lake.  It is a delightful copse of rich verdure, furrowed by abundant streams which proceed partly from a great round basin of ancient construction (Ain-Medawara).  At the entrance of this plain, which is, properly speaking, the country of Gennesareth, there is the miserable village of Medjdel.  At the other extremity of the plain (always following the sea), we come to the site of a town (Khan-Minyeh), with very beautiful streams (Ain-et-Tin), a pretty road, narrow and deep, cut out of the rock, which Jesus often traversed, and which serves as a