DOI Page / Citation link:
https://doi.org/10.11588/diglit.4641#0046
THE MOSQUE OF OMAR, ON THE ANCIENT SITE OF THE TEMPLE.
This fine monument of the style of building under the Caliphate stands on Mount Moriah. It is recorded
by the Arab historian, Seid Eben Batrik, that when the Caliph Omar took Jerusalem, the conqueror inquired
of the Patriarch Sophronius, which would be the most fitting site for a mosque. The patriarch, by a choice
which it is now difficult to understand, led him to the ruins of the Temple. Successive caliphs enlarged
and adorned the mosque. At the capture of Jerusalem by the Crusaders it was consecrated as a Christian
Church, but on falling into the hands of Saladin, it became a mosque again. The lively narrative of Dr.
Richardson, who had contrived to evade Mahometan vigilance, gives us the best notice of the structure.
Enveloped in a black robe to avoid observation, and attended by an interpreter, he ascended the southern
slope of Mount Moriah, and entered the Haram Schereef, (or " noble Retirement for Devotion,") an inclosure
of 1489 feet by 995, in the centre of which stands the Sakhara, (or " Shut Up,") the Mosque of Omar.
" After viewing the building, we then," the narrative proceeds, " hied out of the Gate of Paradise
(Bab-el-Jenne), passed by the 'Judgment Seat of Solomon,' and descended into the inclosure. Here we put
on our shoes, and walked through the trees, to a house adjoining the wall of the inclosure, in which is said
to be the throne of Solomon. From this we ascended by a stair to the top of the wall, and sat upon the
stone on which Mahomet is to sit at the day of judgment, to judge the re-embodied spirits assembled
beneath him in the Valley of Jehoshaphat. Descending from this seat of tremendous anticipation, we walked
along the front of El Aksa, the other mosque, which occupies the side of the inclosure."
A visit in daylight, in which he was accompanied by some Turks of rank, enabled him to enjoy a still
more accurate view. The ground is verdurous, and scattered over with orange, olive, cypress, and other
trees.
" In the sacred retirement of this spot, the followers of the Prophet delight to saunter or repose, and
arrayed in the gorgeous costume of the East, add much to the beauty and interest of the scene, which
they seem unwilling to quit either in going to, or returning from the place of prayer. Round the edge
of the Stoa-Sakhara, or platform of the mosque, are many small houses, for private prayer, and other
purposes connected with the principal building; but the Sakhara itself is the chief ornament of the whole.
It is a regular octagon of about sixty feet a side. It is entered by four gates, and the walls are faced
to a certain height with marble; the sides are panelled, and the upper story of this elegant building is
faced with small tiles eight or nine inches square, and painted white, yellow, green, and blue. On each
side there are seven well-proportioned windows, except where the front interferes. The whole is extremely
light and beautiful, and from the mixture of the soft colours above, and the blue and white tinge of the
marble below," says the Doctor, " I was more delighted with it than any building I ever saw." It is now,
however, much defaced, and, like most of the Mahometan structures in Palestine, is sinking into decay.1
The front group consists of Greek Christians, pilgrims to Jerusalem and praying towards the Holy
Sepulchre. They stand on a terrace of the dilapidated Church of St. Anna, which is built over the grotto
shown as the birth-place of the Virgin. The Mount of Olives is partially seen on the left. In the same
direction is the principal entrance to the mosque, which no Christian is allowed to pass. The view is taken
from the terrace, looking down to the Pool of Bethesda; the lower portion of the Avails is ancient, (the upper
part Saracenic,) and may have formed part of the Tower of Antonia.
1 Roberts's Journal. Robinson, Biblical Researches, vol. i. p. 415, &c.
This fine monument of the style of building under the Caliphate stands on Mount Moriah. It is recorded
by the Arab historian, Seid Eben Batrik, that when the Caliph Omar took Jerusalem, the conqueror inquired
of the Patriarch Sophronius, which would be the most fitting site for a mosque. The patriarch, by a choice
which it is now difficult to understand, led him to the ruins of the Temple. Successive caliphs enlarged
and adorned the mosque. At the capture of Jerusalem by the Crusaders it was consecrated as a Christian
Church, but on falling into the hands of Saladin, it became a mosque again. The lively narrative of Dr.
Richardson, who had contrived to evade Mahometan vigilance, gives us the best notice of the structure.
Enveloped in a black robe to avoid observation, and attended by an interpreter, he ascended the southern
slope of Mount Moriah, and entered the Haram Schereef, (or " noble Retirement for Devotion,") an inclosure
of 1489 feet by 995, in the centre of which stands the Sakhara, (or " Shut Up,") the Mosque of Omar.
" After viewing the building, we then," the narrative proceeds, " hied out of the Gate of Paradise
(Bab-el-Jenne), passed by the 'Judgment Seat of Solomon,' and descended into the inclosure. Here we put
on our shoes, and walked through the trees, to a house adjoining the wall of the inclosure, in which is said
to be the throne of Solomon. From this we ascended by a stair to the top of the wall, and sat upon the
stone on which Mahomet is to sit at the day of judgment, to judge the re-embodied spirits assembled
beneath him in the Valley of Jehoshaphat. Descending from this seat of tremendous anticipation, we walked
along the front of El Aksa, the other mosque, which occupies the side of the inclosure."
A visit in daylight, in which he was accompanied by some Turks of rank, enabled him to enjoy a still
more accurate view. The ground is verdurous, and scattered over with orange, olive, cypress, and other
trees.
" In the sacred retirement of this spot, the followers of the Prophet delight to saunter or repose, and
arrayed in the gorgeous costume of the East, add much to the beauty and interest of the scene, which
they seem unwilling to quit either in going to, or returning from the place of prayer. Round the edge
of the Stoa-Sakhara, or platform of the mosque, are many small houses, for private prayer, and other
purposes connected with the principal building; but the Sakhara itself is the chief ornament of the whole.
It is a regular octagon of about sixty feet a side. It is entered by four gates, and the walls are faced
to a certain height with marble; the sides are panelled, and the upper story of this elegant building is
faced with small tiles eight or nine inches square, and painted white, yellow, green, and blue. On each
side there are seven well-proportioned windows, except where the front interferes. The whole is extremely
light and beautiful, and from the mixture of the soft colours above, and the blue and white tinge of the
marble below," says the Doctor, " I was more delighted with it than any building I ever saw." It is now,
however, much defaced, and, like most of the Mahometan structures in Palestine, is sinking into decay.1
The front group consists of Greek Christians, pilgrims to Jerusalem and praying towards the Holy
Sepulchre. They stand on a terrace of the dilapidated Church of St. Anna, which is built over the grotto
shown as the birth-place of the Virgin. The Mount of Olives is partially seen on the left. In the same
direction is the principal entrance to the mosque, which no Christian is allowed to pass. The view is taken
from the terrace, looking down to the Pool of Bethesda; the lower portion of the Avails is ancient, (the upper
part Saracenic,) and may have formed part of the Tower of Antonia.
1 Roberts's Journal. Robinson, Biblical Researches, vol. i. p. 415, &c.