The only point on which I differ from the above is, that I believe the monolith, the south wall, and perhaps some portion (in the lower parts) of the side walls of the end gallery to be of the age of Herod. Near the entrance, on the west side, I discovered a dark room; the Arab wall above mentioned has been built to enclose it, and, at the same time, conceal a doorway, leading into an underground passage, which runs to the west, and formerly came out inside the city, to the south of the _Mekhemeh_. It is possible that the doorway, half buried in the ground, near the Jews' wailing place, is its other extremity. I endeavoured to clear a passage to it, but was prevented by the mass of rubbish by which it had designedly been blocked up, and obliged to abandon my attempt; the keeper however assured me that I was right in my conjecture. There is also an aperture in the east wall, now closed with loosely built stones and rubbish, which seems to have been the entrance to a passage leading into the vault at the south-east corner of the _Haram_. In the west wall of the western corridor, just before reaching the steps leading down into the chamber of the monolith, is a small arch, rising about four feet above the ground. A Mohammedan tradition asserts this to be the entrance to an underground passage, leading to the Tomb of David; it is now however impossible to explore it. There is also a space in the east wall of the above chamber, formerly occupied by a doorway, which no doubt communicated with a passage into the vaults we have already visited, in the south-east corner of the _Haram_; it is exactly in a line with the door I pointed out in them. Hence we see how the stables were reached from inside the enclosure. Opposite to this doorway is another, in the west wall, leading into the vaults below the mosque Abu-Bekr or the armoury of the Templars. These are very likely the underground passages in which the Jews took refuge during a riot[346]; that they communicated with Mount Sion seems established by the account given by Josephus[347] of the attempted escape of the tyrant Simon from that place; who appeared on the spot where the Temple had stood, dressed in purple and white, in the hope of terrifying the Roman guard. This is also an additional proof that the architects of Justinian were not the original builders of these vaults. Returning to the outer air and going towards the south-west angle of the _Haram_ we see the mosque of the Mogarabins, or western Mohammedans. It is a plain edifice without aisles, with some buildings attached to it serving as a hospice for pilgrims; in which Abd-el-Kader resided during his visit to the city in 1857. On the west side of the enclosure are various buildings, chiefly of the dates of the Crusaders, of Saladin, or of Solyman; with a chapel dedicated to _Cobba-Moussa_ (Moses), a fountain for ablutions, and several small edifices which may be seen in the plan.