thence to Ptolemais. Thus, from its position, Nazareth was on the world's great highway.

What was spoken there might equally re -echo throughout Palestine, and be carried to

the remotest lands of the East and of the West.

It need scarcely be said, that the roads which we have thus traced are only those along

the principal lines of communication. But a large number of secondary roads also

traversed the country in all directions. Indeed, from earliest times much attention seems

to have been given to facility of intercourse throughout the land. Even in the days of

Moses we read of "the king's highway" (Num 20:17,19, 21:22). In Hebrew we have,

besides the two general terms (derech and orach), three expressions which respectively

indicate a trodden or beaten-down path (nathiv, from nathav, to tread down), a made or

cast-up road (messillah, from salal, to cast up), and "the king's highway"--the latter,

evidently for national purposes, and kept up at the public expense. In the time of the

kings (for example, 1 Kings 12:18), and even earlier, there were regular carriage roads,

although we can scarcely credit the statement of Josephus (Antiq, viii, 7, 4) That

Solomon had caused the principal roads to be paved with black stone--probably basalt.

Toll was apparently levied in the time of Ezra (Ezra 4:13,20); but the clergy were exempt

from this as from all other taxation (7:24). The roads to the cities of refuge required to be

always kept in good order (Deu 19:3). According to the Talmud they were to be forty-

eight feet wide, and provided with bridges, and with sign-posts where roads diverged.

Passing to later times, the Romans, as might have been expected, paid great attention to

the modes of communication through the country. The military roads were paved, and

provided with milestones. But the country roads were chiefly bridle -paths. The Talmud

distinguishes between public and private roads. The former must be twenty-four, the

latter six feet wide. It is added that, for the king's highway, and for the road taken by

funerals, there is no measure (Babba B. vi. 7). Roads were annually repaired in spring,

preparatory for going up to the great feasts. To prevent the possibility of danger, no

subterranean structure, however protected, was allowed under a public road.

Overh anging branches of trees had to be cut down, so as to allow a man on a camel to

pass. A similar rule applied to balconies and projections; nor were these permitted to

darken a street. Any one allowing things to accumulate on the road, or dropping them

from a cart, had to make good what damage might be incurred by travellers. Indeed, in

towns and their neighbourhood the police regulations were even more strict; and such

ordinances occur as for the removal within thirty days of rotten trees or dangerous

walls ; not to pour out water on the road; not to throw out anything on the street, nor to

leave about building materials, or broken glass, or thorns, along with other regulations

for the public safety and health.

Along such roads passed the travellers; few at first, and mostly pilgrims, but gradually

growing in number, as commerce and social or political intercourse increased. Journeys

were performed on foot, upon asses, or in carriages (Acts 8:28), of which three kinds are

mentioned--the round carriage, perhaps like our gig; the elongated, like a bed; and the

cart, chiefly for the transport of goods. It will be understood that in those days

travelling was neither comfortable nor easy. Generally, people journeyed in company, of

which the festive bands going to Jerusalem are a well-known instance. If otherwise, one

would prepare for a journey almost as for a change of residence, and provide tent,

victuals, and all that was needful by the way. It was otherwise with the travelling

hawker, who was welcomed as a friend in every district through which he passed, who

carried the news of the day, exchanged the products of one for those of another district,

and produced the latest articles of commerce or of luxury. Letters were only conveyed

by special messengers, or through travellers.

In such circumstances, the command, "Be not forgetful to entertain strangers," had a

special meaning. Israel was always distinguished for hospitality; and not only the Bible,

but the Rabbis, enjoin this in the strongest terms. In Jerusalem no man was to account a

house as only his own; and it was said, that during the pilgrim-feasts none ever wanted

ready reception. The tractate Aboth (1.5), mentions these as two out of the three