Equipped with a royal edict, provided with rich contributions, inspired with a great religious purpose, confident that the hand of his God was upon him, Ezra collected his volunteers, and proceeded to carry out his commission with all practicable speed. In his record of the journey, he first sets down a list of the families that accompanied him. It is interesting to notice names that had occurred in the earlier list of the followers of Zerubbabel, showing that some of the descendants of those who refused to go on the first expedition took part in the second. They remind us of Christiana and her children, who would not join the Pilgrim when he set out from the City of Destruction, but who subsequently followed in his footsteps. But there was little at Jerusalem to attract a new expedition; for the glamour which had surrounded the first return, with a son of David at its head, had faded in grievous disappointments; and the second series of pilgrims had to carry with them the torch with which to rekindle the flames of devotion. Ezra states that when he had marshalled his forces he spent three days with them by a river called the "Ahava," apparently because it flowed by a town of that name. The exact site of the camp cannot be determined, although it could not have been far from Babylon, and the river must have been either one of the tributaries of the Euphrates or a canal cut through its alluvial plain. The only plausible conjecture of a definite site settles upon a place now known as _Hit_, in the neighbourhood of some bitumen springs; and the interest of this place may be found in the fact that here the usual caravan route leaves the fertile Valley of the Euphrates and plunges into the waterless desert. Even if Ezra decided to avoid the difficult desert track, and to take his heavy caravan round through Northern Syria by way of Aleppo and the Valley of the Orontes--an extended journey which would account for the three months spent on the road--it would still be natural for him to pause at the parting of the ways and review the gathered host. One result of this review was the startling discovery that there were no Levites in the whole company. We were struck with the fact that but a very small and disproportionate number of these officials accompanied the earlier pilgrimage of Zerubbabel, and we saw the probable explanation in the disappointment if not the disaffection of the Levites at their degradation by Ezekiel. The more rigid arrangement of Ezra's edition of The Law, which gave them a definite and permanent place in a second rank, below the priesthood, was not likely to encourage them to volunteer for the new expedition. Nothing is more difficult than self-effacement even in the service of God.