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 Temple. Being so near and so high, it enabled the garrison to look down into the Temple courts. They used also to run out and molest the Jews who were passing from the Upper City into the Temple by the western gate (Joseph. Ant. xii. 9, 3; 1 Macc. i. 36; and Warren in "Transactions of the Society of Biblical Archæology," vii. 314).

The Macedonian fortress was a thorn in the side of Jerusalem until Simon Maccabæus captured it and demolished it. At the same time he cut down the top of the hill itself; and perhaps it was with the material so obtained that he filled up the valley between Akra and the Temple. By the filling up of this valley, which it is convenient to call the Asmonean Valley, the two hills were joined together; and it would not be surprising if the terms "Akra" and "Lower City" soon after began to have an extended meaning, and to embrace all the buildings on both the hills which were now united into one.

Having now a definite conception of the original lie of the ground, and knowing the four hills of Jerusalem by name and location, we can proceed to plant a few of the ancient buildings in their proper places.

The Temple of Solomon.—We have already seen reason for placing the Temple over the very summit of Moriah; but we must now make our reasons quite conclusive, and also show the limits of the Temple courts.

In the first place the summit of the mountain is the natural position for the Temple, rather than any position on the slope. The rock called the Sakhrah and the Foundation-stone of the World has been sacred from time immemorial. It seems to be referred to in Isaiah xxviii. 16—"Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner (stone), of sure foundation." Ezekiel also, with Josephus and the Talmud, all agree in placing the temple on the summit of the mountain (Ezek. xliii. 12).