aqueduct attached to Bab Dekkakin. From Bab Dekkakin, the aqueduct then carried the water to Bab Segma further north, and from there it was carried further into three large square basins spread across the gardens. Also located inside the gardens was a msalla, an open-air prayer area, known as the Msalla of the Sultan or the Msalla of Bab Segma. The gardens fell into ruin and eventually disappeared in subsequent centuries, most likely during the neglect of Fes throughout the Saadian period (16th–17th centuries), but traces of its structures have survived to modern times. The site of the garden is now mostly occupied by the large Bab Segma Cemetery (probably dating from the time of Moulay Rashid), inside of which the outline of some of the original basins can still be discerned. Creation of the Jewish Mellah Fes also hosted the largest and one of the oldest Jewish communities in Morocco. During the Marinid period the Jewish inhabitants, who had until then lived alongside the Muslim population in Fes el-Bali, were all moved to a new district occupying the south side of Fes el-Jdid. This district, possibly built after the initial foundation of the city, was located between the inner and outer southern walls of the city and was originally inhabited by Muslim garrisons, notably by the Sultan's contingents of Syrian archers. The district was known as Hims, named after Homs in Syria, or by the name Mellah (), due to either a saltwater source or a former salt warehouse in the area. The latter name was later retained as the name of the Jewish quarter. This was the first "mellah" in Morocco; a name and phenomenon that came to be replicated in many other cities in the country. (A notable exception to this was the nearby town of Sefrou.) Both the exact reasons and the exact date for the creation of the Jewish Mellah of Fes are debated by scholars. Broader political motivations for moving the Jewish community to Fes el-Jdid, closer to the royal palace, may have included the Marinid rulers' desire to take more direct advantage (or control) of their merchant and artisan skills and of their commercial relations with Jewish communities in other countries (which could act as an avenue for foreign relations). Historical accounts confirm that in the mid-14th century the Jews of Fes were still living in Fes el-Bali but that by the end