of the Feast,' are leaving their 'booths' at daybreak to take part in the service. The

pilgrims are all in festive array. In his ri ght hand each carries what is called the Lulabh,4

which, although properly meaning 'a branch,' or 'palm-branch,' consisted of a myrtle and

willow-branch tied together with a palm-branch between them. This was supposed to be

in fulfilment of the command, Le v. xxiii. 40. 'The fruit (A.V. 'boughs') of the goodly trees,'

mentioned in the same verse of Scripture, was supposed to be the Ethrog, the so-called

Paradise-apple (according to Ber. R. 15, the fruit of the forbidden tree), a species of

citron.5 This Ethrog each worshipper carries in his left hand. It is scarcely necessary to

add, that this interpretation of Lev. xxiii. 40 was given by the Rabbis;6 perhaps more

interesting to know, that this was one of the points in controversy between the

Pharisees and Sadducees.

Thus armed with Lulabh in their right, and Ethrog in their left hands, the fe stive multitude

would divide into three bands. Some would remain in the Temple to attend the

preparation of the Morning Sacrifice. Another band would go in procession 'below

Jerusalem'7 to a place called Moza, the 'Kolonia' of the Jerusalem Talmud,8 which some

have sought to identify with the Emmaus of the Resurrection-Evening.9 At Moza they

cut down willow-branches, with which, amidst the blasts of the Priests' trumpets, they

adorned the altar, forming a leafy canopy about it. Yet a third company were taki ng part

in a still more interesting service. To the sound of music a procession started from the

Temple. It followed a Priest who bore a golden pitcher, capable of holding three log.10

Onwards it passed, probably, through Ophel, which recent investigations have shown to

have been covered with buildings to the very verge of Siloam, down the edge of the

Tyropoeon Valley, where it merges into that of the Kedron. To this day terraces mark

where the gardens, watered by the living spring, extended from the King's Gardens by

the spring Rogel down to the entrance into the Tyropoeon. Here was the so -called

'Fountain-Gate,' and still within the City-wall 'the Pool of Siloam,' the overflow of which

fed a lower pool. As already stated it was at the merging of the Tyropoeon into the

Kedron Valley, in the south-eastern angle of Jerusalem. The Pool of Siloam was fed by

the living spring farther up in the narrowest part of the Kedron Valley, which presently

bears the name of 'the Virgin's Fountain,' but represents the ancient E n-Rogel and

Gihon. Indeed, the very canal which led from the one to the other, with the inscription of

the workmen upon it, has lately been excavated.11 Though chiefly of historical interest, a

sentence may be added. The Pool of Siloam is the same as 'the King's Pool' of Neh. ii.

14.12 It was made by King Hezekiah, in order both to divert from a besieging army the

spring of Gihon, which could not be brought within the City-wall, and yet to bring its

waters within the City.13 This explains the origin of the name Siloam , 'sent' - a conduit14 -

or 'Siloah,' as Josephus calls it. Lastly, we remember that it was down in the valley at

Gihon (or En-Rogel), that Solomon was proclaimed,15 while the opposite faction held

revel, and would have made Adonijah king, on t he cliff Zoheleth (the modern Zahweileh)