This was the solemnity of which it was commonly said in Israel, “He who has not seen the joy of the drawing of water has seen no joy.” Helon regarded it as not only an expression of thankfulness for the early and the latter rain, to which the fruits of the earth now gathered in had owed their abundance, but as a memorial of the water which gushed forth in the wilderness at the stroke of Moses’ rod; besides that still higher meaning which it remained for the Messiah fully to disclose.
The special offering of this day,[[163]] consisting of thirteen bullocks, two rams, and fourteen lambs of the first year, with their meat-offering and drink-offering, and a goat for a sin-offering. On this day priests of all the courses were on duty, and at least four hundred and sixty-four. A multitude of Levites, skilful in their art were disposed on the fifteen steps, and the great Hallel was sung by them and the assembled myriads of the people. When they came to the Hosanna in the 118th Psalm, the people and priests moved around the altar, imitating the journey of Israel through the wilderness, holding, as before, a citron in one hand and a bundle of palm and myrtle branches in the other, repeating, “O Lord help, O Lord grant success.” As they passed the high-priest, they [showered the fragrant leaves and fruit] upon him, heaping the choice gifts of the earth upon the person of highest sanctity among the people. To the worshippers in general this solemnity combined a grateful acknowledgment of the gift of the fruits of the earth, with a memorial of the most important event in the history of God’s chosen people. But Helon looked forward to a time when all the promises of Jehovah should be fulfilled, and when to the shouts of Hosanna should be added, “Blessed is he that cometh in the name of the Lord!”
When the circuit of the altar was completed, and the high-priest from the summit of the fifteen steps had given his benediction to the people, one part of them presented their own thank-offerings, another repaired to the porticoes, to hear the law read and expounded.[[164]] In the sabbatical year the whole law was read at the Feast of Tabernacles.[[165]]
Immediately after the evening-sacrifice, when the water of Siloah had been again mingled with the wine of the drink-offering, the multitude crowded to the court of the Women, which was illuminated by lamps of unusual size, disposed on four candelabra, fifty cubits in height. The Levites with their instruments stood on the fifteen steps, which led from the court of the Women to the court of Israel, and from the galleries over the porticoes the women were spectators of what passed below. The members of the Sanhedrim, the elders and chief men of the people took torches in their hands, sung psalms, and [performed sacred dances], in honour of Jehovah; the youths displayed feats of corporeal strength and dexterity; and the festal assemblage did not disperse till a late hour of the night.
The feast lasted eight days: in the first seven the ceremonies of the commencement were repeated, but with this difference, the number of bullocks for the burnt-offering was diminished by one every day,[[166]] and in the six following days civil occupations might be pursued, which were forbidden on the first. The traffic, which took place at all the great festivals, was especially active at this time. The curious productions of Egypt, the imports and manufactures of Tyre, the spices of the east, the balsam of Gilead, and the corn and cattle of Galilee, were bartered or sold; and every one purchased what was necessary against the approaching season of winter. Helon, however, had no pleasure in seeing what he considered as a profanation of the house of God, and withdrew from the sight of it to pass his days in the tabernacle of Iddo, on the mount of Olives. On the third day he presented his thank-offering, which was truly to him what its name implied, an offering of peace. While Sulamith was engaged in preparing the meal from that part of the victim which belonged to the offerer, Helon availed himself of the permission which the priests enjoyed on festival days, to go into the holy place and see its magnificence.
Standing at the altar of burnt-offering, which was itself raised forty-two steps above the court of the Gentiles, a space of twenty-two cubits intervened between the spectator and the[the] temple building. The altar, therefore, was not within but in front of the temple, the blood of atonement which was to reconcile man to God being thus shed between them. Twelve steps ascend from the level of the base of the altar to the temple; and where the pillars Jachin and Boaz stood in the temple of Solomon,[[167]] the portico began. The building consisted of three parts, the portico, the holy place, and the holy of holies. The portico was a hundred cubits high, a hundred long, and twenty broad: the entrance, which was seventy cubits, and twenty-five broad, stood open without folding-doors. Within, the portico was ninety cubits in height, fifty in length, and twenty in breadth, from east to west. Every part of it was gilded. Opposite to the entrance was the curtain which closed the passage into the holy place, fifty-five cubits in height and sixteen in breadth, exhibiting the colours of the four elements, white, dark blue, crimson, and purple. A large vine, with golden clusters, of the size of a man, was represented over the entrance. The holy place had not the same proportions as in Solomon’s; it was twenty cubits in breadth, sixty in height, and forty in length. In it stood the golden candlestick, the golden altar of incense, and the golden table of shew-bread. The holy of holies, before the entrance to which a second curtain hung, was a cube of twenty cubits. In this temple it was empty; but in that of Solomon it had contained the ark of the covenant with the tables of the law, above which was the cover or mercy-seat, and over that the two cherubims, between which the glory of Jehovah dwelt. There were chambers of three stories high on the sides, and over the holy and most holy place, entered by doors in the portico, which served as repositories for the treasures and other valuables. The whole of this part of the building was ceiled with plates of gold, and the flat roof furnished with gilded iron spikes, to prevent the birds from settling upon it.
Helon contemplated with sacred awe the dwelling place of God. In company with the other priests he ascended, in mental prayer and with deep humility, the twelve steps; and was led through the apartments which are around and over the holy and most holy place, and then descended again into the portico. The curtain before the holy place was withdrawn. Helon in his ministrations in the court of the priests had often seen thus far, and with veneration contemplated the abode of the glory of Jehovah; but now his trembling foot entered its hitherto unknown precincts. The golden lampstand was on the southern side, whose seven lamps were kindled every evening; towards the north, the table of shew-bread, on which the loaves of the presence were placed every week; and in the middle the altar of incense, of acacia wood, a cubit in length and breadth, and two cubits in height, on which, morning and evening, a priest burnt incense, while the lamb was offered. Only the foot of a priest might enter the holy place; into the holy of holies none but the high-priest’s, and that only once in the year, on the day of atonement. What gave a higher interest to the indescribable feelings which occupied Helon’s mind, as he stood before the veil of the holiest place, was the company of the old man of the temple, who had dissuaded him from entering on the festival of Pentecost, promising to be his guide at the Feast of Tabernacles. He had prepared himself and Helon by a long and fervent prayer. The old man manifested an unusual degree of emotion. On ordinary occasions, the frame of his mind seemed equally removed from grief and joy, from emotion and apathy, but now he was visibly agitated, and his venerable form seemed to acquire a supernatural dignity from the feeling with which he laboured. In passing through the sacred building profound silence was always observed; but when they returned from it he still remained silent; and Helon, much as he wished to ask him questions respecting the import of all he saw, durst not speak to him while he saw him in this mood. The old man led him to Solomon’s porch, where he had received him on the first evening, and pointed with his hand to the courts of the temple which were within their view. After a long silence, during which he was strongly agitated, he said, “Kneel down, my son! I will give thee my blessing. I promised thy father and thy uncle to do for thee what I have done: I am hastening to where they already are; may we meet there again! Jehovah has guided thee by my means; be thine own spirit henceforth thy guide; for thou wilt see me no more on earth.” Helon, astonished and overpowered, sunk upon the ground and received the old man’s blessing; and while he lay weeping on the earth, he had disappeared. Helon went to his cell; it was open, but there was no man within. He hastened to Selumiel, who told him that the old man often disappeared for a long time together, and that his words were always true.
They returned together after the meal to Iddo’s tabernacle on the mount of Olives. When they had seated themselves, the figure of a stranger appeared among them, whom they did not at first recognise. It was Myron. In the first moment of their surprise they seemed doubtful how to act; Iddo was inclined to thrust him out by force; when Myron, whose pale face and shrunk figure had prevented their knowing him at first, exclaimed, “Let Helon decide!” He turned to him and said; “On the day when my foolish thoughtlessness a second time gave a wound to the happiness of your life, I fled into the wilderness of Judah. A priest found me wandering, brought me back to Jerusalem, and received me hospitably. He told me what had befallen you; and I testified to him my deep remorse and penitence. He seized the opportunity to persuade me to abandon the fables and follies of the religion in which I had been brought up, and to turn to the worship of the one true God. This evening an aged and venerable man entered the house of my host, and bade me seek thee out, and tell thee, in his name, that thou shouldest receive me not only into thy friendship, but into thy faith. Behold me ready to become a proselyte!”
“This,” said Helon, “must be the old man of the temple; his word shall be obeyed.” He embraced the friend of his youth, and begged him to forgive his groundless suspicions. “O,” said he, “had Elisama but lived to see this day! He had always hope that thou wouldest be one of us. Did I not too always predict, that if thou shouldest see Israel in all its glory in the Land of Promise, thou wouldest desire to become a partaker in their hopes?” “The God who made heaven and earth hath done this,” said Myron; “he has severely punished my folly, and in the midst of my chastisement made me to know your law and your hopes. I now understand why in every land I have found [prophecies which pointed to Judæa] for their accomplishment.”
“Praised be Jehovah,” exclaimed Iddo, “who increaseth his people Israel, and hath spoken by his prophet the word of which this day we behold the accomplishment, 'Arise, shine for thy light is come and the glory of Jehovah riseth upon thee. For behold darkness shall cover the earth and thick darkness thy people: but Jehovah shall arise upon thee, and his glory shall be seen upon thee, and the Gentiles shall come to thy light.'”[[168]]