time, because it is not likely that his historian, Procopius, would have omitted to mention so stupendous a work; nor would there have been any necessity for that Emperor to enlarge this part of the area of Moriah. From within we plainly see the triple gate and the pointed arch, to which we drew attention during our circuit of the walls. The former is of the age of Justinian; but the quantity of earth and rubbish, now piled against it on the inside, renders it difficult to form an opinion on the purpose for which it was constructed. I believe that at that period the vault was not used as a cistern. The pointed arch was, I think, built in the time of the Latin kingdom, as a postern gate for sorties, and an entrance into the stables of the Knights Templar; which, from the small splayed loopholes in the south and east walls, the iron rings fastened to the masonry, and the small party walls and holes cut in the ground, I suppose to have been in this building. I was confirmed in this opinion by observing a door (built-up) on the west side of the vault which, I think, must have communicated with those under the mosque _el-Aksa_. The Mohammedan legend, that both these were the stables of Solomon[329] (as they still call them), probably took its rise from the use to which they were applied by the Crusaders. On excavating inside, near the ruined passage, I found three capitals of columns in white veined marble[330] of an elegant design and good execution. Returning to the open air and standing upon the great terrace, we see on what vast foundations the famous 'Royal Cloister' of Herod was supported. The mosque _el-Aksa_ is a large pile of buildings abutting on the south wall of the _Haram_. The principal axis of the edifice runs north and south, instead of east and west according to the general law of the Latin Church; consequently some authors have asserted that it was not built for Christian worship, but originally was a mosque. We will therefore examine its history. Some think it was the work of Constantine; but then Eusebius, his panegyrist, does not mention that he in any way evidenced any regard or care for Moriah. Others attribute it to Justinian; with these I agree. The idea of erecting this basilica, and dedicating it to the Virgin, was not conceived at first by the Emperor, but by Elias, Patriarch of Jerusalem, A.D. 501. As the Christians of Palestine had not the means of executing so great a work, they sought the aid of Justinian, through the Abbot Saba; and the Emperor not only gave the assistance asked, but also took care that the building should be worthy of the Christian religion: so we are informed by the monk Cyril of Scythopolis, a Greek historian, living A.D. 555, who embraced the monastic life under the rule of S. Saba. In the year 531 all difficulties were overcome, and this magnificent edifice completed. Its grandeur is recorded by Procopius[331], whose account is briefly as follows. The length of the building was greater than the