His staying there seven days corresponded with Lev. viii. 33, 34, 35: “And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall ye consecrate you. As he hath done this day, so the Lord hath commanded to do, to make an atonement for you. Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not; for so I am commanded.” And again, Ezek. xliii. 25: “Seven days shalt thou prepare every day a goat for a sin-offering: they shall also prepare a young bullock and a ram out of the flock, without blemish. Seven days shall they purge the altar, and purify it; and they shall consecrate themselves.” The enrolment of their names was also sanctioned by Divine command, as Ex. xxviii. 29: “And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the Lord continually.” Whilst the ringing of the bell is particularly enforced by a triple repetition, Ex. xxviii. 33, 34: “And beneath upon the hem of it thou shalt make _pomegranates_ of blue, and of purple, and of scarlet, round about the hem thereof; and _bells_ of gold between them round about. A golden _bell_ and a _pomegranate_, a golden _bell_ and a _pomegranate_, upon the hem of the robe round about.” This last-cited text is of the most inconceivable advantage in the development of the subject which we thus pursue. The most superficial must have noticed how that, in the tracing of this analogy between the ceremonies of the Gentiles and the Hebrews, I have studiously guarded against its appearing an imitation, on the part of the former, from the ritual of the latter. The priority in point of date will certainly appear on the Gentile side. Meanwhile, ere other links of conformity crowd upon our path, it will be well to take heed to the frequency of the word _pomegranate_, as occurring in the Scriptures. It has already appeared that one of the names of the _Syrian goddess_, in whose honour the Hieropolitan Priaps were erected, was _Rimmon_. This epithet you have had before expounded as expressive of that _fruit_; and as we see that, both in the Jewish and the pagan formulæ, it occupied so prominent a position,[198] it must occasion you no surprise if, by and by, I discover it amongst the mouldings[199] of our consecrated and venerable Round Towers. As to their devotions at the lake, and the propinquity of the lake itself to the temple, it is in direct similitude to the “molten sea,” mentioned 1 Kings vii. 23, 24, 25, 26, “the brim whereof was wrought like the brim of a _cup, with flowers_ of lilies,” etc.;--while the cruel and shocking sacrifice with which the whole terminated, was the exact respondent of the Mosaical scapegoat.[200]