In consequence of the late war in the East, Mohammedan fanaticism was somewhat abated, and Kiamil Pasha, Governor of the city, several times allowed travellers to visit the _Haram_[171], and kindly gave me frequent leave to enter it alone, without forming one of the train of some distinguished visitor; at other times I went in disguise with Arab friends; but on all these occasions I could only use my eyes, and now and then venture to measure a distance by stepping it. This was not what I wanted, for I had determined to construct plans and thoroughly examine the ground in every direction. My wishes were carried into effect by the great kindness and powerful protection of Surraya Pasha, who attached me to his service as honorary architect, and then gave me every opportunity and assistance in accomplishing my design, during a period lasting from the beginning of 1857 to August 1861, when I returned to Europe. I have accordingly examined this celebrated place, patiently and perseveringly, and with no small sacrifice of time and private means[172]. I have penetrated into the subterranean works, sought out and classified the conduits and ascertained their course, constructed plans[173], and now present the details of my labours to the reader, in confidence that, even if I have not fully accomplished my design, I am the first to bring forward many facts useful to archæology, and that if others continue the researches (when that is possible) many great problems will be solved.
The first mention of Moriah in the Bible is when Abraham, in obedience to the divine command, came to it to offer up his son Isaac, and the Almighty, satisfied both of the faith of the father and the obedience of the son, arrested the knife, and substituted another victim[174]. It is possible that this mount may have been the scene of Jacob's dream[175], and not the Bethel usually supposed; where at a later period the golden calf was set up by Jeroboam. Had it been the latter place it is rather improbable that the patriarch would have halted at so short a distance from Shechem, when he fled from the vengeance of the neighbours of Hamor[176]. Moriah is not directly mentioned in the account of David's conquest of Jerusalem, nor in the history of his reign, but it is indirectly when his country was smitten by a pestilence, after that, led astray by pride, he had numbered the people[177]. He repented and entreated God, who checked the destroying angel's hand, as his sword was stretched out over Jerusalem. Bidden by the prophet Gad, the King went out from the city to raise an altar to the Lord on the threshing-floor of Araunah the Jebusite, near to which he had seen the angel. He found the owner with his four sons threshing wheat, purchased the floor for 600 shekels of gold, with the oxen for sacrifices, the grain for meat-offerings, and the instruments for wood; built an altar there, and called upon the Lord. The fire of heaven descended upon it, and the angel thrust back his sword into the sheath. He continued to sacrifice there, saying, "This is the house of the Lord God, and this is the altar of the burnt-offering for Israel[178]." From the above narrative we see that the threshing-floor was without the city, and the property of a Jebusite, that it was a sacred spot, chosen by the Lord himself for his House, and identical with Moriah. Josephus[179] informs us that this was the very place to which Abraham brought his son Isaac to offer him as a burnt-offering.