The building which I have called a synagogue is situate on a slope south of the ruins of Shiloh. It is thirty-seven feet square, and built of good masonry. The door is on the north, and is surmounted by a flat lintel, on which is a design in bold relief, representing vases and wreaths. Inside there are pillars with capitals seemingly Byzantine. A sloping scarp has been built against the wall on three sides, and a little mosque sacred to El Arb’ain--“the Forty” Companions of the Prophet--is built on to the east wall. There is a pointed arch on the west wall. Thus we have at least three periods--that of the old synagogue represented by the lintel, which is similar to the lintels of Galilean synagogues, that of a later Christian erection, and finally the Moslem mosque, built probably where the apse of the chapel would have been placed. The Jami’a el Yeteim, or “Mosque of the Servants of God,” is situate at the southern foot of the Tell. It is shaded by a large oak-tree, and is of good masonry like that of the last; there was nothing very remarkable in the little low chamber within, but the name seems to preserve a tradition of the position of the Tabernacle. The only water close to the village was once contained in a little tank with steps, south of the lower mosque. There is, however, a fine spring placed, as is often to be observed in Palestine, at a distance of no less than three quarters of a mile from the town, at the head of the valley which comes down behind the ruins from the east. A good supply of water here issues into a rocky basin, and was once carried by an underground aqueduct to a rock-cut tank, but is now allowed to run waste. The vineyards of Shiloh have disappeared, though very possibly once surrounding the spring, and perhaps extending down the valley westwards, where water is also found. With the destruction of the village desolation has spread over the barren hills around. A yearly feast was held at Shiloh, when the women came out to dance in the vineyards (Judges xxi. 21). It is possible that a tradition of this festival is retained in the name Merj el ’Aid, “Meadow of the Feast,” to the south of the present site. Shiloh lies in so remote a situation, so hidden by its surrounding hills, and so out of the main highways, that neither the early pilgrims nor the Crusaders seem to have ever known of its position, and it is unnoticed by any writer but Jerome before the sixteenth century. The Crusaders considered Neby Samwîl (or Mount Joy, as they preferred to call it) to be Shiloh, and also Ramathaim Zophim, or Gibeah of Saul. Such wild ideas are sufficient to show their ignorance of the Bible, and are only noticeable as among the curiosities of Palestine geography.