AS previously stated, an area of thirty-five acres in the southeastern corner of Jerusalem is surrounded by an extra wall. The plot of ground thus cut off from the rest of the city is, approximately, a parallelogram, and is known as the Haram, or Sacred Inclosure. The surface of the area is not exactly level, and was formerly less so than at present. It was originally highest at the northern end; thence it sloped southward. From a longitudinal line running through the centre of the inclosure, the surface sloped also eastward and westward. This northern elevation, which was of solid rock, has been cut down twenty feet or more. The southern end, and also the east and west sides, of the inclosure have been considerably filled up. So, evidently, the appearance of the Haram is materially changed from what it once was.

The massive wall surrounding the Haram serves as the rear wall of many of the dwelling-houses of the city. These houses join each other, and are all built close back against the Haram wall, the top of the wall forming part of the floor of the second story of the buildings. When the houses are only one story high, the top of the Haram wall is on a level with their flat roofs.

There are eight gateways leading into the Haram, five through the western, and three through the northern, wall. The numerous entrances, however, by no means argue that the Haram is easy of access. To enter this sacred inclosure, a Christian must secure permission from the Turkish authorities. Not knowing this, I, all alone, start to the Haram through one of the gates in the north wall. Just as I am about to step in upon the sacred area, up spring three Arabs with javelins in their hands, and daggers in their eyes. As the Arabs draw their javelins, I withdraw my head.

Before making another attempt to enter, I obtain, through the American Consul, the necessary permission. The Consul also kindly sends his Cavass, that is, his official body-guard, with me. Going down David Street, we enter the Haram through a gate about midway of the west wall. Standing at this gate and looking directly eastward, we see, about a hundred yards in front of us, a broad, level platform paved with smooth, white, marble-like lime-stone. The platform is higher than we are, and must be reached by ascending two long flights of marble steps. The first flight brings us up on a broad, level terrace which, to our right, supports several old olive and cypress trees. Ascending the second stairway, we find ourselves standing on the edge of the paved platform already mentioned. We are now face to face with the famous Mosque of Omar, or, to speak more correctly, the Dome of the Rock. Next to Mecca, this is the most sacred shrine in the Mohammedan world. And, before leaving, we shall find that it is not without interest to the Jew, and also to the Christian.

The building is octagonal, each of its eight sides being sixty-six feet long, and forty-six feet high. Hence it is five hundred and twenty-eight feet in circumference, and one hundred and seventy-six in diameter. The walls, for the first sixteen feet above the foundation, are made of, or incased in, different-colored marble, the colors so blending as to form beautifully designed panels. The walls above the marble casing are built of enamelled, or porcelain, tiles of various colors. The blue, black, yellow, white, and green tiles are interwoven with great artistic taste and skill. Above the marble casing, each of the eight walls has five tall, arched windows of richly-stained glass. The walls are adorned here and there with numerous quotations from the Koran, beautifully inwrought in the tiles.

The most striking feature of the external appearance of this Mosque is the splendid dome that gracefully rises from the centre of its flat roof. The base, or drum, of the dome is twenty-seven feet high, and is pierced by sixteen mosaic windows. For oddity of design, delicacy of workmanship, and beauty of effect, I have seldom seen anything to equal these windows. McGarvey, with his usual grace and eloquence, says: “This dome is 65 feet in diameter at its base, and 97 feet high from the base to apex. The apex is 170 feet high from the ground. It is covered with lead, almost black from exposure, and is surmounted with a large gilt crescent. The peculiar grace of the curve with which it springs from the drum on which it rests, and that with which it reaches its crescent-crowned apex, distinguish it for beauty of outline from all other domes, perhaps, in the world. From whatever point it is viewed, whether from the Haram area, the city wall, the Mount of Olives, or any other height about the city, it is the most prominent and pleasing object in Jerusalem.”

The Mosque has four doors, before reaching any one of which, we must pass through a vestibule. We enter from the east side. On reaching the door, a tall Arab, patriarchal and reverential in appearance, approaches and informs us that no Mohammedan, much less a Frank, is allowed to enter this Haram es Sheriff, this “Noble Sanctuary,” with his shoes on. The patriarchal Arab has a supply of slippers on hand which can be had for a few piasters. Taking off our boots, we put on the rented slippers, and continue to examine and admire the mighty structure.

The building, being eight-sided, is practically round. Since coming on the inside, this is even more noticeable than when we were without. Within the building, and thirteen feet from the wall, there is a large circle composed of eight huge square piers and sixteen round columns—there being two columns between each two piers. The piers, or pillars, are built of different-colored marble arranged in showy panels. The columns are of the finest marble, and are so highly polished that they reflect like mirrors. Each is crowned with a Corinthian capital overlaid with gold. From column to column, and also from column to pier, there springs a beautifully rounded arch built of marble blocks, alternately black and white. These several arches furnish a strong support to the roof above.

Nearer the centre of the building, and thirty feet from the pillars just mentioned, there is an inner and smaller circle, formed by four piers and twelve columns, there being three columns between each two of the pillars. The centre of each column and pier in the outer circle is thirteen feet from the wall. The columns of the inner circle are likewise thirty feet from those in the outer one. As from the columns and piers of the outer circle, so also from those of the smaller one, marble arches spring. These latter arches support the mighty dome, the exterior of which has already been described.

Look now at the vast structure around you, at the sunny dome above you! Look at the paneled piers, at the mirror-like columns, at the gilded capitals, at the marble arches adorned with rich mosaics and bordered above with inscriptions from the Koran beautifully wrought in interlaced letters of burnished gold. It is evening. The sun is sinking. Banks of golden clouds are floating over the city. The airy dome above us seems suspended in the air and belted with fire. The stained windows in the dome receive, transmit, and reflect the glowing light, until every part of the “Noble Sanctuary” is flooded with golden fire. In the language of Dr. Geikie, “There could, I suppose, be no building more perfectly lovely than the Mosque of Omar, more correctly known as the Dome of the Rock.”

“Why is it called the Dome of the Rock?” the reader asks. I am now ready to answer this question. Within the inner circle of columns, and directly underneath the dome, a huge rock rises up through the floor. It is seven feet high, and is fifty-three feet across! The whole edifice about us was built in honor of this stone, and hence the name of the structure—“The Dome of the Rock.”

“Why should this rock be so highly honored?” For many reasons. It is honored alike by Jew, Christian, and Mohammedan. According to tradition, this rock was the summit of Mt. Moriah, and on it Abraham offered up Isaac. It was on this rock that Jacob saw the ladder extending from earth to heaven on which angels were ascending and descending. This rock was David’s threshing-floor that he bought from the Jebusite. On it David built an altar and offered the sacrifice that stayed the wrath of the angel, and thus saved the city. Over this rock Solomon built his Temple. On this rock Christ stood, when twelve years of age, and confounded the doctors with His questions and answers. On this same rock He stood, in later life, and preached the riches of His own everlasting gospel.

Since these traditions are wide-spread, and currently believed, it is not at all strange that this rock has imbedded itself in all Jewish and Christian hearts. “But” says the reader, “there is nothing in these stories, be they mythical or historical, to enkindle in the Mohammedan heart a reverence for this rock.” I admit your argument. “Why then,” you ask, “did the Mohammedans build the ‘Dome,’ and why does the Koran teach that one prayer offered here is worth a thousand offered elsewhere?”

Your questions are reasonable, and I will solve the mystery for you. According to Moslem belief, Mohammed was an incarnation of deity. From this rock he ascended to heaven. He being a divine personage, the rock did not want to leave him. So, when Mohammed began the ascent, the rock started up also. It would have gone on to heaven with him, but Gabriel happened to be present, and when the rock was only seven feet high, he laid his hand upon it and stopped its upward flight. Since that time the rock has remained just where Gabriel left it. God performs a perpetual miracle by keeping the sacred rock suspended in the air.

The superstitious followers of the false prophet really believe these marvelous stories. They show us the imprint that Gabriel’s fingers made on the rock when, with a touch of his hand, he stayed its upward flight. They show us also deep impressions in the rock which, they affirm, were made by Mohammed’s feet as he leaped from the rock into the air! The fact that each impress is as large as a peck measure causes Johnson to remark Mohammed must have had at least a half bushel of feet.

The Moslems believe, as before stated, that this rock is suspended in the air, and we shall see how the credulous creatures are taught to believe such absurdities. Underneath the uplifted stone there is an artificial chamber, twenty-four feet square, and eight feet from floor to ceiling. The stone walls are whitewashed, but the floor and ceiling are left bare. This cavern is reached by a flight of stairs which leads down from the edge of the rock above. When devotees of the Arab prophet come into the building, they are shown the famous rock and told that it is suspended in the air. To convince them of the truth of this statement, they are brought down into this underground cavern. Now, waving the burning candle above his head, the attending dignitary says to the stranger: “Behold! See for yourself! The rock above you has no support. It rests on nothing. It is perpetually kept up by the Almighty God in honor of Mohammed, His prophet.”

Stamping my foot upon the stone floor of this rock-hewn chamber, and noticing the strange echo, I say to the Mohammedan guard: “What means this hollow sound? There is evidently another cavern still below us. For what is it used?” The astonished guide replies: “What is it used for? Why, sir, the opening beneath us is the pit of departed spirits. When a true believer dies, his soul goes into this pit, and there he stays until Mohammed reaches down and draws him out by the hair of the head.”

Let the author remark, in this connection, that an Arab regards it as the worst calamity that could possibly befall him to marry some Delilah, and have her clip his hair, or pull it out, and for him to die before it grows out again. Should this happen, Mohammed could get no hold upon his slick head, and he would be lost forever. Mark Twain comments on this, and closes by saying: “The wicked scoundrels need not be so particular, from the fact most of them are going to be damned, matters not how they are barbered.”

It is not at all improbable that this secret chamber contains objects of great interest to the Christian world. When Herod’s temple was destroyed, Titus, we are told, carried the golden candle-stick to Rome. But the Ark of the Covenant was not mentioned. The Ark was the most highly prized thing on earth to the Hebrews. It is natural, therefore, that they should have done everything possible to keep it out of the hands of the Romans. To do this, it is supposed that the pious Hebrews hid the Ark in some niche, or corner, of the honey-combed rock underneath the Temple. The Christian world would be glad to explore the secret caverns under the Mosque of Omar. But the Turkish government stands here, like a fiery fiend waving a sword of vengeance, saying: “Hands off. Stand back, or I will let this sword fall upon your unprotected head.” And we do stand back. But I believe the day will come when the golden key of science will unlock all of these closed doors, and when the electric light of civilization will be turned on. Then will these dark passages yield up their hoarded treasures to the Christian Church, to the lovers of history, of truth, and of God.