Another theory propounded by Mr. Fergusson, and ably supported by Messrs. Lewin and Sandie, finds the Temple site on the south or south-west of the Haram area. But this theory is likewise beset with great difficulties. For the threshing-floor must then have been in a deep hollow, contrary to the invariable practice of the Easterns, who constructed them on the tops of hills where the wind might winnow the grain as it fell from the ears. Besides which, the language of the psalmist and prophets implies that the Temple stood on an elevated site; they speak invariably of going up to the house of the Lord. It is true that the southern end of the Temple area is now on the same level with the rest, but this is secured by the vast substructions which have been built up from the valley below; and it can hardly be pretended that the threshing-floor of Araunah occupied this artificial elevation; nor has any reason been suggested why, with the whole ridge of Moriah to choose from, a site should have been selected which either buried the Temple in a hollow, or required an amount of work below the surface greater than that above it to bring up the platform to the necessary level. The startling theory of Mr. Fergusson as to the site of the Holy Sepulchre demands brief notice here. He maintains that the Mosque of Omar is the basilica of Constantine, that the mysterious rock which it encloses is that of which the evangelist speaks, and that a cave about fifteen feet square in the side of the rock is the very cave in which our Lord was entombed. His argument, to which full justice cannot be done in a brief summary, may be thus stated. He pledges his professional reputation that the Kubbet es Sakhrah is a building of the date of Constantine, that it is not and never could have been intended for a mosque, that it does not possess a single characteristic of Saracenic architecture, but that in its main features it is identical with the sepulchral basilica of Diocletian, at Spalatro, a type which Constantine is likely to have followed. The Golden Gate he regards as the grand entrance from the eastern side to the area of the basilica, and maintains that it is of the same style and date with the Dome of the Rock. Assuming the accuracy of his theory that the Temple occupied the south-western angle of the present area, he shows that there was ample space for places of the crucifixion and entombment to have been here without entrenching upon the Temple precincts from which it was then separated by a deep fosse or valley, now filled up. He then seeks to show that the indications of the Gospel narrative, the statements of Eusebius, and the language of early pilgrims agree in fixing upon this as the true site of the burial and resurrection of our Lord. The absence of any tradition pointing to this spot and the fact that for nearly a thousand years the site of the sepulchre has been supposed to be where the church now stands, he explains by the statement that after the rock