“So he went with him to the _Mosques of_ the Holy City, until he came at last near unto a gate, called the gate of Mohammed; and _he drew down_ all the filth that was on the declivity of the steps of the gate, until he came to a narrow passage, and he went down a number of steps until _he almost hung upon the top of the interior or upper surface_.... So ‘Omar went upon his hands, and we went upon our hands and knees after him until we came to the _central sewer_. And we stood here upright.” The word here rendered _mosques_ is in the singular, not in the plural, and plainly refers to a spot well known as “the Temple (Masjid) of Jerusalem.” The word rendered “he drew down” is passive, and implies that the dirt had collected in such quantities upon the raised platform as to run down the steps into the street, where it had made a heap high enough to reach the arched roof of the public way. Not to mention the difficulty of four thousand men standing upright in a sewer, I may remark that the word rendered “_central sewer_” is _sahn_, “an open court,” the name applied at the present day to the platform upon which the Cubbet es Sakhrah stands. Reynolds’s translation would imply that the site of the Sakhrah was in a sewer below the level of the rest of the city as it then stood! Footnote 29: It needed no prophetic inspiration to acquaint Mohammed with this fact. The site of the Temple was not only well known to the Christians, but was systematically defiled by them out of abhorrence for the Jews. Eutychius expressly tells us that—“when Helena, the mother of Constantine, had built churches at Jerusalem, the site of the rock and its neighbourhood had been laid waste, and so left. But the Christians heaped dirt on the rock so that there was a large dunghill over it. And so the Romans had neglected it, nor given it that honour which the Israelites had been wont to pay it, and had not built a church above it, because it had been said by our Lord Jesus Christ in the Holy Gospel, ‘Behold, your house shall be left unto you desolate.’” Another account relates that, on conquering the city, ‘Omar sent for Ka‘ab, a Jew who had been converted to Mohammedanism during the prophet’s lifetime, and said to him, “Oh, Abu Ishák, dost thou know the site of the Sakhrah?” “Yes,” replied Ka‘ab, “it is distant such and such a number of cubits[30] from the wall which runs parallel to the Wády Jehennum; it is at the present time used for a dunghill.” Digging at the spot indicated, they found the Sakhrah as Ka‘ab had described. Then ‘Omar asked Ka‘ab where he would advise him to place the mosque? Ka‘ab answered, “I should place it behind the Sakhrah, so that the two Kiblahs,[31] namely, that of Moses and that of Mohammed, may be made identical.” “Ah,” said ‘Omar, “thou leanest still to Jewish notions, I see; the best place for the mosque is in front of it,” and he built it in front accordingly. Footnote 30: