This article is about the 4th and 5th days of the pilgrimage along the Via Palma route in the Middle Ages, which stretches from Acre to Jerusalem, akin to the Santiago pilgrimage. It covers the journey from Atlit through Dor and Caesarea to Olga.

Day 4: From Atlit to Dor

On the fourth day, we embark on our coastal journey. During the Second Crusader Kingdom, mountain roads were perilous, prompting pilgrims to opt for safer routes after visiting Acre and, if possible, sites like Nazareth and the Sea of Galilee. They traveled from Carmel southward along the coastline to Jerusalem, safeguarded by Crusader fortresses lining the shore all the way to Jaffa. This route offered them security and likely served as a leisurely retreat, akin to our enjoyment of Israel’s beautiful beaches and coastline today.

From Atlit to Jaffa, a considerable number of citadels, farmhouses, churches, and holy sites dotted the landscape, proliferating over time. During the summer, rivers and streams often dried up, facilitating easy crossings along the coastline. In contrast, the inland coastal plain harbored swamps, posing challenges for traversing larger streams. Large caravans would trek along the beach, flanked by waves on one side and the stunning hills and cliffs of the Israeli coastline on the other, a path we now follow in their footsteps.

Atlit Fortress (Citadel)

The Atlit Fortress, also known as the “Pilgrims Fortress” or “Château Pèlerin,” held significant importance along the pilgrim’s route. Construction of this formidable stronghold began in 1217 under King John of Brienne, with contributions from the Teutonic Knights, Templars, and pilgrims from Europe. A stroke of luck occurred during the initial six weeks of construction when the remains of an ancient wall, along with a cache of gold coins, were unearthed. Designed to provide the Templars with a sanctuary away from Acre’s turmoil, the Atlit Fortress stood as the most crucial fortified outpost between Jerusalem and Acre, serving as a bastion on the coastal plain.

John of Brienne, a prominent figure of chivalry during his era, held the titles of King of Jerusalem from 1210 to 1225 and King of the Latin Empire in Constantinople from 1229 to 1237. Renowned as a valiant warrior, he often participated in chivalrous tournaments. Sent to Israel as the representative of Philip II (Augustus), King of France, with a retinue of knights, he was hailed as a savior by the local populace, including the Jewish community. Indeed, their condition notably improved during his reign. This period also saw the rise of the Jewish Tosafists Rabbi’s, some of whom are laid to rest in Haifa.

John of Brienne played a significant role in the Fifth Crusade to Egypt and was central to its operations. His proposal for a peace agreement with the Ayyubid ruler in exchange for Crusader territories was not accepted, leading to the campaign’s eventual failure, despite his valor and achievements. In 1223, de Brienne embarked on a pilgrimage en route to Santiago. Upon his return to the Kingdom of Jerusalem, he contributed to the design of the “Via Palma” route. These were days marked by French dominance in Europe and the East, stemming from the successful reign of Philip II. As Philip II had participated in the Third Crusade and played a role in the capture of Acre in 1191 alongside Richard the Lionheart, he maintained a keen interest in events in the Holy Land. Philip II’s reign over France spanned 43 years, during which de Brienne served as his confidant. However, after Philip’s death in 1223, de Brienne’s influence waned

The next significant European monarch in the annals of the Second Crusader Kingdom in Israel was Frederick II, the Holy Roman Emperor. In 1225, he wed Isabel de Brienne, daughter of John de Brienne, and ascended to the throne of Jerusalem. This marriage was orchestrated under papal pressure to induce Frederick to embark on the Sixth Crusade, resulting in de Brienne’s subsequent demotion and return to the status of a destitute knight. Joining the Franciscan order in 1229, de Brienne later received the crown of the Latin Kingdom of Constantinople. In 1236, he valiantly defended Constantinople with only a handful of knights against Byzantine and Bulgarian assaults. De Brienne passed away in 1237 and was interred in the cathedral at Assisi, while his wife found her final resting place in Santiago.

Construction of the Atlit fortress extended over numerous years and reached completion only during the Seventh Crusade led by Louis IX in 1250. Following the campaign’s failure, the king dedicated two years, along with the surviving soldiers, to erecting Crusader fortifications across the Land of Israel, particularly along the coast. Baybars, the formidable Mamluk conqueror, later remarked, “The country cannot be protected by building walls, or its citizens by building a moat.” His words proved prescient, highlighting the limitations of fortress construction in addressing the military and numerical disadvantages faced by the Crusaders against the Muslims

The Atlit Citadel earned the moniker “Citadel of the Pilgrims” due to the significant involvement of pilgrims in its construction, although it was ultimately held by the Knights Templar. Among its ruins lie remnants of a grand Gothic-style church and stable structures. While the citadel remained impregnable, it was eventually deserted following the Mamluk conquest of Acre in 1291. Presently situated within a naval military base, visits require prior coordination with the army.

The Atlit fortress held significance for pilgrims who believed it to be the resting place of Saint Euphemia, a revered figure from the early 4th century AD who met martyrdom in Chalcedon during the persecutions under Diocletian. Chalcedon also hosted a pivotal church council in the 5th century AD, where the Monophysite heresy was rejected. Participants of this council invoked the saint’s intercession to affirm their Christological formulations on the dual nature of Jesus, human and divine. For pilgrims, passing by the purported grave of St. Euphemia in Atlit signified their adherence to and reinforcement of fundamental Christian doctrines.

In front of the entrance to the Atlit military camp, nestled amidst the fish ponds and the sea, lies a Crusader cemetery adorned with several dozen graves marked with crosses and tools, likely belonging to the builders of the fortress. To the northeast, amidst the rocky Kurkar hills, stands the “Detura Citadel” (Destroit), a small fortress open to visitors. A path ascends from the road near the train rails to reach the hilltop, where a square building of over 100 square meters sits, surrounded by a moat and excavations. Adjacent to it are caves housing a columbarium, a passage carved into the Kurkar for the river canal, and an observation deck on the northern side. It’s plausible that one of the hills in the Kurkar range once hosted the Peroun prayer house, as mentioned in the previous article (day 3).

Descending from the Detura Citadel, we follow the passage on the eastern side of the Kurkar range, where a remarkable discovery awaits us, unrelated to the Crusaders but rather to the Phoenicians who once established a port in the area. Engraved on a rock wall are two large Phoenician letters—E and T—forming the initial letters of Atlit’s name. This monumental inscription, visible from afar, stands as a unique testament to the Phoenician presence in the region, unparalleled in Israel.

Continuing our journey from the Detura Citadel, we traverse the charming settlement of Atlit, proceeding along the railroad tracks toward the bridge leading to the Nof Yam neighborhood. From there, we head southward along dirt roads nestled between the fish ponds and the beach dunes. This picturesque coastline offers a delightful stretch of beach adorned with bays and islands. Approximately 5 km south of Atlit lies a small mound known as “Tel Nami,” once a Phoenician settlement believed to have housed an ancient temple, as evidenced by archaeological findings unearthed at the site.

Two kilometers south of Tel Nami, near Habonim Beach and approximately one kilometer inland from the sea, stands the remnants of the Crusader fortress of Cafarlet. Situated near the coastal road, this fortress boasts round towers and impressive arches, constructed in the shape of a square Castrum, with each side measuring 50 meters. While the origins of the fortress trace back to the Caliph al-Malek in the late 7th century, it underwent reconstruction by the Crusaders during their rule. Initially held by the Templars until their departure from the region in 1291, it maintained a connection with the nearby Atlit fortress. Prior to embarking on the Red Coast Trail in the Nachsholim Dor Reserve, visitors have the opportunity to explore this remarkable fortress, though it remains unregulated and unfenced.

Nachsholim Dor Reserve

This area features a rocky beach adorned with picturesque small natural bays, with the ancient city of Dor at its heart. Before the construction of Herod’s Port of Caesarea, Dor served as the largest and most significant natural harbor in the northern Sharon region. Unlike the artificial Port of Caesarea, Dor’s port is natural, boasting several potential ports or piers across its various bays. The city held the status of a bishopric and served as a crucial stop along both the Byzantine Pilgrim’s Way and the Crusader “Via Palma.”

Upon reaching the Nachsholim Dor Reserve, visitors are greeted by a sizable parking lot, serving as the starting point for a red-marked walking path. This trail diverges from the dirt road previously traversed, leading adventurers to the water’s edge. Along the way, various points of interest await, including the renowned Blue Cave. The path meanders past bays and scenic viewpoints before culminating at a bay situated north of Tel Dor, aptly named the “Bay of Love,” which likely served as the city’s military port. Positioned on the north side of the bay lies a promontory housing the remnants of buildings boasting impressive column bases, alongside a complex dedicated to the production of crimson dye sourced from snails. Adjacent to this site, a shipyard stands, featuring a sloping rock surface where ships were historically brought ashore for repairs. A meticulously restored model of a ship’s skeleton rests upon the rocky outcrop, offering visitors a glimpse into the maritime history of the region.

two grand temples dating back to the 2nd century BC. The purpose and intended worshippers of these temples remain shrouded in mystery, and it’s plausible that their construction was never fully realized. Yet, an examination of their architectural layout reveals intriguing details: one temple boasts a square configuration, aligned with the cardinal directions, with its entrance facing east toward the city and a striking western façade overlooking the sea. Conversely, the neighboring temple to the north features a rectangular shape, oriented along a north-south axis, also with an eastern entrance. Such design and orientation suggest that the rectangular temple to the north may have been dedicated to a male deity, while its square counterpart to the south may have honored a female deity, in accordance with prevailing principles of sacred architecture during that era.

South of the Bay of Love lies Tel Dor itself, situated atop a small peninsula extending into the sea. Here, remnants of streets, houses, and public buildings dot the landscape. On the eastern flank, vestiges of a walled city from various epochs are evident, with faint traces of a Roman theater and a sizable Byzantine basilica spanning 1,000 square meters. Within the basilica complex, archaeologists unearthed a remarkable mosaic floor and an intricately carved ivory bishop’s staff resembling a hand, symbolizing the Holy Trinity with its three middle fingers extended in a blessing gesture. This basilica likely served as lodging for pilgrims and visitors, reflecting its role as a pivotal hub for spiritual and communal gatherings.

According to Claudine Dupin, the archaeologist leading the excavations at the site, the basilica housed the tomb of a saint, drawing pilgrims seeking healing to its sacred precincts. Visitors would congregate near the tomb, often pouring oil into the holy sarcophagi, which they would then take back to their homelands for medicinal use. This marked the discovery of the first reliquary tomb of its kind in Israel. Dupin also uncovered a sophisticated oil-pouring system within the sarcophagi, along with clay tablets bearing descriptions of holy sites across Israel, alongside the word “Blessing.”

Adjacent to the basilica’s eastern side stands a gray marble column bearing the inscription “Stone from the Holy Calvary.” At its base lay a hollow cross, within which was likely housed a fragment of stone from Calvary Hill, serving as a revered relic that further attracted Byzantine pilgrims to Dor. However, by the Crusader era, much of the Byzantine city’s grandeur had faded, with the settlement in Dor reduced to a citadel known as Merele. Yet, new spiritual traditions emerged, intertwining local legends and the veneration of saints with the site’s storied history.

Dor held special significance for Crusader pilgrims as the purported birthplace of Saint Andreas, brother of Peter and apostle to regions including Russia, Romania, and Patras in Greece. Saint Andreas, revered as the patron saint of Orthodox Byzantines, represented a figure of veneration for the Crusaders’ Catholic rivals. His association with Constantinople, a focal point in the struggle between Catholics and Orthodox, mirrored the significance of Rome to the Apostle Peter. A pilgrimage to Dor, the birthplace of Saint Andreas, symbolized alignment with the Catholic cause. Furthermore, Dor bore a connection to Jesus himself, akin to the presence felt in Atlit. Pilgrims believed that near the fortress of Merele lay a cave where Joseph, Jesus, and Miriam sought refuge from their pursuers during their flight to Egypt.

The fortress in Dor was originally owned by Ralph von Merle, a French nobleman who also held the title of Lord of Northumbria in England. He established a Cistercian monastery called Newminster Abbey in 1138, a daughter monastery of Clairvaux Abbey, the home monastery of Bernard of Clairvaux. When Bernard preached for the Second Crusade in 1147, Von Merle embarked on the journey, eventually receiving possession of the fortress of Dor upon his arrival in Israel. Tragically, he met his end in 1152 during a confrontation with Hashishin assassins, his tale reflecting the tumultuous times of the era.

Adjacent to Tel Dor, visitors can explore beautiful beaches, quaint cafes, and nearby islands, along with the Mizgaga (Glass Factory) Museum housing excavated relics from the site. The Dor Holiday Village and several other accommodation options are available nearby, providing a potential resting place at day’s end. Pilgrims of the “Via Palma” likely continued their journey towards Caesarea, a larger and more prominent city of the time. In that age people were accustomed to covering greater distances in a day’s travel, it’s presumed that they utilized caravans of donkeys or camels to transport their equipment.

Day 5: From Dor to Givat Olga

There’s nothing quite like a refreshing walk along the beach after a restful night’s sleep! Departing from Dor, our pilgrimage journey continues southward. We’ll traverse dirt roads amidst the water pools of Kibbutz Ma’agan Michael, preferably sticking to the shoreline where streams are easier to cross and there are no fences. In days past, this area was known for its swamps, where legends spoke of Mary finding solace among the papyrus plants. A church dedicated to her, “Maria of the Swamps,” once stood here, but its exact location has been lost to time. Along the coastline, we encounter numerous sites associated with Mary and the infant Jesus, as they are said to have traveled this route on their return journey from Egypt to Nazareth after Herod’s death.

Three kilometers south of Dor lies the Nahal Dalia Estuary Reserve, where strong flows occur during winter. Near the Zikhron Ya’akov Interchange, next to the coastal road, we find an ancient bridge over the river at Hurvat Tephah. Here, remnants of sugar cane mills built by the Crusaders remain, utilizing the abundant water to cultivate sugar cane for export to Europe. However, our path continues along the coast, where shallow waters flow into the sea pose no obstacle. After an hour’s walk, we arrive at the picturesque beaches and palm-lined avenue of Kibbutz Ma’agan Michael.

To the north of the Kibbutz lies a prominent rock formation with a heart-shaped opening, offering a picturesque view of the sandy beach below. This monument, serving as a focal point for visitors and photographers, was crafted by a kibbutz sculptor named Moshe Zorea. From various angles, one can discern a multitude of other symbols and shapes within it. Separating the kibbutz from the beach are fish ponds, yet a dirt road lined with palm trees provides direct access, leading to a beautiful beach facing Pigeon Island. At the road’s end sits “Sivan’s Hut,” a spot for relaxation and social activities.

From Maagan Michael’s beach, our journey continues southward towards Jisr az-Zarqa and the estuary of Nahal Taninim. On the Kurkar hills of Jisr az-Zarqa once stood a church and fortress within an area known as Khirbet ash Shumariya, belonging to the Church of the Sepulchre. The fortress, named Castrum Feniculi, is also mentioned in Ronnie Ellenblum’s book “Frankish Rural Settlement in the Latin Kingdom of Jerusalem.” However, our understanding of the site remains incomplete, and the citadel itself has yet to be discovered.

The pilgrims were captivated by the presence of crocodiles in Nahal Taninim (tanin means crocodile in Hebrew), likely encountering the animal for the first time in their lives and weaving stories about them. Legends abounded, including tales of a man who lured the crocodiles there to ensnare his brother, only to meet his own demise at their jaws. Near Nahal Taninim stood another prayer house dedicated to Mary, as well as a village known as Pain Perdu (Lost Bread). Additionally, there was a tower named Saint Lazarus. During the Crusader era, the Order of Saint Lazarus held significant influence, with centers scattered throughout the region, including one in nearby Caesarea. The tower’s name suggests a possible connection to this order.

Today, several bird-watching towers line the western coastline as part of the Nahal Taninim reserve. At the bay’s end stands an Ottoman stone bridge constructed in the late 19th century to commemorate the visit of German Emperor Wilhelm to Israel, although its foundations date back to the Roman period. Beyond the bridge lies the Mound (Tel) of Tannins, an ancient settlement where a Crusader-era tower once stood, associated with the salt production industry of the Hospitallers, known as “Tour de Selin”. To the east of the bridge and the stream lie the Kurkar hills, crowned by the houses of Jisr az-Zarqa village.

At this juncture, we intersect with the Israel Trail coming from the east, simplifying our route. Beyond the Tel lies a delightful discovery: a quaint harbor dotted with fishing boats, surrounded by local-style fish restaurants. Here, traditional fishermen ply their trade in small vessels, evoking a bygone era. Continuing southward, the Roman aqueduct comes into view to the east, with the houses of Caesarea standing behind it. This proximity of a wealthy settlement juxtaposed with one of Israel’s poorest villages serves as a stark reminder of social inequality, echoing circumstances from Roman times. Our initial point of arrival in Caesarea is the aqueduct beach. From here, we ascend via a paved and orderly path slightly eastward of the coastline, leading us to the northern wall of ancient Caesarea.

Caesarea

Caesarea held significant importance as a stopover for pilgrims, likely serving as their second lodging site along the coast, following Atlit. This coastal city held associations with numerous events and figures from the New Testament. Here, St. Peter undertook his missionary work, baptizing the family members of Cornelius, the Roman officer who converted to Christianity. According to Acts 10:24-25, “The next day Peter started out with them, and some of the believers from Joppa went along. The following day he arrived in Caesarea. Cornelius was expecting them and had called together his relatives and close friends.” While the bones of Cornelius were reportedly preserved in the central church atop the Temple Hill, a tradition mentioned in the writings of the “Ways of the Pilgrims” suggests the presence of his tomb outside the city walls.

According to Teitmer, Caesarea housed a church dedicated to Peter, constructed atop the house of the Centurion Cornelius, who later became the city’s first bishop. The association with Peter in Caesarea was seen as complementing the connection to his younger brother Andrew in the city of Dor.

Paul also had ties to Caesarea, visiting the city on multiple occasions. As written, “When the believers learned of this, they took him down to Caesarea and sent him off to Tarsus” (Acts of the Apostles, 9:30). Additionally, he resided there under a form of house arrest for two years before being sent to Rome for trial (Acts of the Apostles, 25). During his stay in Caesarea, Paul advocated for Jesus and Christianity before King Agrippa, who was nearly swayed to embrace Messianic Christianity alongside his wife Bernice. Paul also had significant interactions with the Roman governor Felix and his wife Drusilla, meeting with them on several occasions.

Another significant Christian figure associated with Caesarea was Philip the evangelist, who famously baptized the Ethiopian eunuch. As recorded, “Philip, however, appeared at Azotus and traveled about, preaching the gospel in all the towns until he reached Caesarea” (Acts, 8:40). Philip was one of the seven deacons of the church charged with caring for the poor. He resided in Caesarea, where he hosted Paul: “Leaving the next day, we reached Caesarea and stayed at the house of Philip the evangelist, one of the Seven” (Acts 21:8).

Pilgrims visited various sites in Caesarea associated with these figures, including the house of Philip and the tomb of his four prophetess daughters, the residence and tomb of Cornelius, the prison where Paul was confined, and other locations that brought to life the stories of the New Testament, particularly those recounted in the “Acts of the Apostles”. Additionally, Jesus himself was believed to have interacted with a tax collector in Caesarea, instructing him to “follow him”, as noted by Willebrand of Oldenburg.

The pilgrims marveled at an obelisk situated in the new amphitheater of Caesarea (outside the National Park), which they dubbed “the table of Jesus” (perhaps alluding to a reclining position), while the two adjacent bases were referred to as the “candles of Jesus”. According to the “Ways of the Pilgrims”, outside the city, atop the cliffs overlooking the sea, stood a chapel dedicated to Mary Magdalene, believed to have served as her place of retreat.

Beyond figures from the New Testament, Caesarea was associated with some of the most eminent church fathers who flourished in the early centuries AD, including notable Christian clergy and scholars like Origen, Eusebius of Caesarea, and Jerome, among others. From the 2nd century onwards, Caesarea housed a significant and distinctive Christian theological school attended by luminaries such as Basil the Great and Gregory of Nazianzus. Pilgrim scholars, familiar with their works, likely experienced great awe upon visiting the sites where these revered individuals lived and worked. It is presumed that various locations in Caesarea were linked to these holy figures and church fathers.

A key figure in the context of the pilgrimage was Eusebius of Caesarea, who lived at the turn of the 3rd and 4th centuries AD. He authored significant Commentaries on church history, yet his most crucial contribution for pilgrims was the “Onomasticon”, which identified Christian holy sites in the Land of Israel. Pilgrims depended on this work during their journey along the “Via Palma”. Reaching Eusebius’s residence in Caesarea added another dimension to their connection with the text.

The city of Caesarea, founded by Herod to honor his benefactor, Emperor Augustus, around the time of Jesus, quickly rose to become the foremost Byzantine Roman city in Israel, comparable to today’s Tel Aviv. At its height, it boasted a population exceeding 100,000. As the residence of the Roman and subsequently Byzantine governor, Caesarea attracted all the New Testament’s luminaries, and in the ensuing centuries, numerous Christian saints and scholars were active there. The advent of the Muslims in the 7th century AD, coupled with the decline of maritime trade in the eastern Mediterranean, led to a diminished stature for the city, which greatly contracted in size. The Muslims repurposed the principal Christian church, a large octagonal edifice situated on the hill overlooking the harbor, into a mosque.

In 1218, John of Brienne fortified Caesarea with assistance from Leopold of Austria and the Hospitallers, concurrently with the construction of the Atlit fortress. Yet, the most notable fortifications, which remain visible today, were erected by Louis IX in 1251-1252. He managed to construct the wall in less than a year, showcasing one of the most striking examples of fortification from that era. It is said, “The king himself carried stones and other materials needed for the walls’ construction on his back.” Louis IX designed the walls with a sloping structure and encircled them with a moat. However, when tested, these fortifications proved ineffective due to insufficient manpower to defend them. The Mamluks under Baybars merely set up ladders and scaled the walls effortlessly.

The fortifications of Caesarea date back to the Crusader period, yet the majority of sites within the National Park originate from Roman times. This includes the country’s sole obelisk, located in the banana fields to the east of the walls, a hippodrome, the governor’s palace, Israel’s most exquisite Roman theater, remnants of Herod’s port, and more. The harbor area is now a vibrant spot featuring a selection of restaurants, shops, and an audio-visual presentation that brings ancient times to life in one of the buildings.

Named after King Herod, Caesarea serves as a reminder of the era into which Jesus was born, marked by the expansion of the Roman Empire and a burgeoning age of materialism where human life was undervalued. This period was characterized by the dominance of power and wealth, starkly contrasting with the teachings of Jesus, which emphasized love, empathy, and responsibility. The dominion of Rome was symbolized by Cornelius, a centurion in the Roman military, the very army that crucified Jesus and dominated the globe with its might. However, in a surprising twist, this Roman centurion became a follower of Christianity through St. Peter. This event foreshadowed the future conversion of the entire Roman Empire to Christianity under Emperor Constantine 300 years later. Cornelius, representing Roman authority in the stronghold of Caesarea, became the first Gentile convert to Christianity, a milestone achieved following a vision received by Peter in Jaffa.

There seems to be a mystical link between Caesarea and Jaffa, with St. Peter having ties to both locations. It’s appropriate now to discuss St. Peter: He is the cornerstone on which the church stands, the individual who established the foundation and managed both earthly and heavenly matters. In every religious movement, there is the charismatic founder followed by the organizer. In Christianity, Jesus is the founder, while Peter and Paul serve as the organizers. Given that Caesarea was a hub of governance and trade, both figures made their way there, Peter by choice and Paul by circumstance, the latter arriving to stand trial before the Roman governor and ending up staying in the city for two years.

The journey within Caesarea National Park starts at the eastern main entrance, where a bridge crosses a moat leading into a striking cruciform gate structure. Visitors can ascend to the second floor, traversing the wall with views of the surrounding moat, evoking a medieval era sensation (an alternative entrance is located south, passing through the theater and the hippodrome).

Proceeding from the gate, the path leads to Temple Hill, overlooking the harbor, where the apse remains of a Crusader Church dedicated to Peter are found, alongside the octagonal foundation of a Byzantine church that was transformed into a mosque, the site where the Crusaders purportedly discovered the Holy Grail. Below Temple Hill, towards the harbor, one can observe the large support arches erected by Herod, housing the “Vaults of Caesarea” visitor center. This center showcases a variety of archaeological discoveries from the bygone city and area.

Continuing from Temple Hill, the path leads to the harbor itself, home to another visitor center featuring an audio-visual exhibition detailing Caesarea’s history through various epochs. This harbor, an expansive man-made structure with a breakwater constructed by Herod, had its southwestern side fortified as the inner citadel of the city during the Crusader era. Presently, a hill with a lighthouse marks this area, near which the remnants of houses from a Bosnian village, existing here during Ottoman times until the War of Independence, can be found. These houses now accommodate a restaurant.

Exiting Caesarea through the southern gate of the ancient Crusader wall, the journey proceeds to the excavation site of the Roman city. Here, visitors can explore the remnants of streets, a bathhouse, and a vast Roman hippodrome once used for horse racing and, at times, as an amphitheater where Christian martyrs were subjected to wild beasts. Southward lies the palace of the Roman governor of the Land of Israel, jutting into the sea. Within this palace, an inscription bearing the name “Pontius Pilate,” the ruler who adjudicated Jesus, was discovered. However, Crusader-era pilgrims were unaware of this site and mistakenly identified other locations as Pontius Pilate’s residence.

To the south of the city lies the Roman theater, which continues to host performances, alongside a remarkable collection of antiquities and sculptures from the Roman era. East of the ancient city, nestled among banana plantations, stands the newer and larger Hippodrome of Caesarea, constructed in the 2nd century AD. At its center is the region’s sole obelisk outside Egypt, a monumental piece carved from a single massive granite stone. This 18-meter-high obelisk, weighing hundreds of tons, was transported from Aswan, leaving a lasting impression on pilgrims who connected it with Jesus. The obelisk has been recently re-erected, presenting a truly magnificent sight.

from Caesarea to Givat Olga

Leaving Caesarea, we’ll head south, skirting around the settlement of Sedot Yam, until we arrive at the northern flank of the Hadera power plant, whose chimneys dominate the view from any point on the coastal plain from Haifa southwards. Following the “Via Palma,” which largely hugs the coastline from Haifa, one finds oneself perpetually moving towards these chimneys, visible from afar, creating a sense of purposeful fascination yet also a feeling of disturbance. It’s important to remember that in the Middle Ages, these chimneys were non-existent, illustrating the extensive influence of technological advancement on our overall existence and specifically on the landscape. Adding to this, the gas drilling rig located in the sea east of the power plant, visible from almost any location, introduces a notable visual interruption to the landscape, a disruption often overlooked from the comfort of our homes powered by electricity.

To mitigate the landscape (and ecological) impact, the electricity company established a forested park around the power plant, building upon an existing eucalyptus forest planted around Nahal Hadera. Approaching from the north, near the Paz gas station adjacent to the power station, there’s a path that heads east, skirting the power plant’s perimeter fence and weaving through the expansive park. This trail leads to Nahal Hadera, following it westward to a bridge designed in the shape of a harp. This striking, white bridge, adorned with arches, spans the river, with a meticulously maintained park featuring orderly squares and lawns located south of it. Close to the bridge, visitors can find a fountain of hot seawater (originating from the power plant but clean), a sculpture garden, parking facilities, and a prominent memorial monument, resembling a mausoleum, perched on a hill.

From the Electric Company Park, proceed southward for a few kilometers along dirt roads until reaching the tower blocks of Givat Olga. Here, we momentarily diverge from the Israel Trail, which veers eastward, and continue towards Olga’s Beach Avenue. At the avenue’s onset, you’ll encounter the picturesque Binyamin Bay, home to a holiday village and a seafood restaurant by the sea, as well as a small museum dedicated to Yehoshua Hankin, the pioneer who acquired extensive lands in Israel. South of Olga’s beach lies Tel Gador and the Gador Beach Reserve, an area characterized by cliffs, bays, and abundant sand vegetation, including orchids and irises during their season. This reserve also boasts a sandy beach, a favored nesting ground for many sea turtles.

In Givat Olga, as well as the adjacent city of Hadera, there are multiple accommodation options. Close to the Givat Olga junction, both train and bus stations are conveniently located within walking distance to the sea, providing access to other destinations for overnight stays. This marks the completion of our fourth day of trekking, as we prepare for the evening. Covering a distance of 30 kilometers, this challenging day could alternatively be split over two days. Pilgrims on the “Via Palma” journey, departing from Caesarea in the morning, would reach Olga within an hour or two of walking. However, traditionally, they did not halt their journey in Olga, continuing instead towards Netanya and possibly even to Apollonia.