it approached Jerusalem. When they drew near to the holy city, the
first fruits were "crowned" and exposed to view with great
ostentation. Then the chief men and the high officers and the
treasurers of the temple came out to meet them and receive them with
honor. And all the workmen in Jerusalem rose up in their shops, and
thus they saluted them: "O our brethren, inhabitants of such a city,
ye are welcome." The pipe played before them till they came to the
Temple Mount. Everyone, even King Agrippa himself, took his basket
upon his shoulder, and went forward till he came to the court. Then
the Levites sang, "I will exalt thee, O Lord, because thou hast
lifted me up, and hast not made my foes to rejoice over me." (Ps.
xxx. 1). While the basket is still on his shoulder, he says, "I
profess this day to the Lord my God." And when he repeats the
passage, "A Syrian ready to perish was my father" (Deut. xxvi. 3-5),
he casts the basket down from his shoulder, and keeps silent while
the priest waves it hither and thither at the southwest corner of
the altar. The whole passage of Scripture being then recited as far
as the tenth verse, he places the basket before the altar--he
worships--and goes out. The baskets of the rich were of gold or
silver. The baskets of the poor were of peeled willow. These latter,
together with their contents, were presented to the priests in
service. The more valuable baskets were returned to their owners.
They used to hang turtle doves and young pigeons round their
baskets, which were adorned with flowers. These were sacrificed for
burnt offerings. The parties who brought the first fruits were
obliged to lodge in Jerusalem all the night after they brought them,
and the next morning they were allowed to return home. The first
fruits were forbidden to be offered before the feast of Pentecost,
and after the feast of Dedication.

31 Ps. lxviii. 26.

32 Lest it be a blessing used on Mount Gerizim.

33 Deut. vi. 5.

34 Ruth ii. 4.

35 Judges vi. 12.

36 Prov. xxiii. 22.

37 Psalm cxix. 126.

38 It has been a subject of dispute when the Sabbatical year
began--whether in Nisan or Tishri. The weight of evidence is,
however, in favor of the civil New Year's Day, which fell in Tishri
(Septem