JERUSALEM. [SYRIA AND PALESTINE.] JERUSALEM. ... "Jerusalem is one of the few places of | have said, no beauty of form or outline, but which the first impression is not the best. there is nothing to disturb the thought of No doubt the first sight the first moment the hoary age of those ancient hills; and when, from the ridge of the hills which di- the interest of the past, even to the hardvides the Valley of Rephaim from the Val- est mind, will, in spite of themselves, inley of Bethlehem, one sees the white line vest them with a glory of their own. crowning the horizon, and knows that it is Jerusalem, is a moment never to be forgotten. But there is nothing in the view itself to excite your feelings, nor is there even when the Mount of Olives heaves in sight, nor when 'the horse's hoofs ring on the stones of the streets of Jerusalem,' nor is there in the surrounding outline of hills on the distant horizon. "Nebi-Samuel is indeed a high and distinguished point, and Ramah and Gibeah both stand out; but they and all of the rest, in some degree, partake of that featureless character which belongs to all the hills of Judea. "There is one approach to Jerusalem which is really grand, namely, from Jericho and Bethany. It is the approach by which the army of Pompey advanced-the first European army that every confronted it-and it is the approach of the triumphai entry of the Gospels. Probably the first impression of every one coming from the north, west, and the south may be summed up in the expression used by one of the modern travelers, 'I am strangely affected, but greatly disappointed.' But no human being could be disappointed who first saw Jerusalem from the east. The beauty consists in this, that you then burst at once on the two great ravines which cut the city off from the surrounding table-land, and that then, and then only, you have a complete view of the Mosque of Omar. The other buildings of Jerusalem which emerge from the mass of gray ruin and white stones are few, and for the most part unattractive. The white mass of the Ar dome of the Mosque of David-the Castle and Herod's tower on the southwest corner-the two domes, black and white, which surmount the Holy Sepulchre and the Basilica of Constantine-the green corn-field which covers the ruins of the Knights of St. John-the long yellow mass of the Latin Convent at the northwest corner, and the gray tower of the Mosque of the Dervishes on the traditional site of the palace ef Herod Antipas in the northeast corner "In one respect, no one need quarrel with his first aspect of Jerusalem. So far as localities have any concern with religion, it is well to feel that Christianity, even in its first origin, was nurtured in no romantic scenery; that the discourses in the walks to and from Bethany, and, in earlier times, the prophecies of David and Isaiah, were not, as in Greece, the off-menian Convent on the south, and the springs of oracular cliffs and grottoes, but the simple outpourings of souls which thought of nothing but God and man. It is not, however, inconsistent to add that, though not romantic though, at first sight, bare and prosaic in the extremethere does at last gow up about Jerusalem a beauty as poetical as that which hangs over Athens and Rome. First, it is in the highest degree venerable. Modern houses, it is true, there are; the interior of the streets are modern. The old city itself (and I felt a constant satisfaction in the thought) lies buried twenty, thirty, forty feet below those wretched shops and receptacles for Anglo-Oriental conveniences. But still, as you look at it from any commanding point within or without the walls, you are struck by the gray ruinous masses of which it is made up. It is the ruin, in fact, of the old Jerusalem on which you look; the stones, the columns, the very soil on which you tread is the accumulation of nearly 3000 years; and as it is with the city, so it is with the country round it. There is, as I these are the only objects which break from various points the sloping or level lines of the city of the Crusaders and Saracens. But none of these is enough to elevate its character. What, however, these fail to effect is in one instance effected by the Mosque of Omar. From whatever point that graceful dome, with its beautiful precinct, emerges to view, it at once dignifies the whole city. And when from Olivet, or from the governor's house, or from the northeast wall, you see the platform on which it stands, it is a scene hardly to be surpassed-a dome graceful as that of St. Peter's, though of course on a far small JERUSALEM. [SYRIA AND PALESTINE.] JERUSALEM. er scale, rising from an elaborately-finish- | respected by the people; and the favored ed circular edifice. "This edifice, raised on a square marble platform, rising on the highest side of a green slope, which descends from it north, south, and east, to the walls surrounding the whole inclosure-platform and inclosure diversified by lesser domes and fountains, by cypresses and olives, and plains, and palms-the whole as secluded and quiet as the interior of some college or cathedral garden, only enlivened by the white figures of veiled women stealing like ghosts up and down the green slope, or by the turbaned heads bowed low in the various niches for prayer-this is the Mosque of Omar: Haram es - Sherif, 'the noble sanctuary,' the second most sacred spot in the Mohammedan world—that is, next after Mecca; the second most beautiful mosque—that is, next after Cordova. . . . I, for one, felt almost disposed to console myself for the exclusion by the additional interest which the sight derives from the knowledge that no European foot, except by stealth or favor, had ever trodden within these precincts since the Crusaders were driven out, and that their deep seclusion was as real as it appeared. It needed no sight of the daggers of the black Dervishes who stand at the gates to tell you that the mosque was undisturbed and inviolably sacred. "The Mussulman religion acknowledges but two temples-those, namely, of Mecca and Jerusalem; both called El Harem; both formerly prohibited to Christians, Jews, and every other person who is not a believer in the Prophet. The mosques, on the other hand, are considered merely as places of meeting for certain acts of worship, and are not held so especially consecrated as to demand the total exclusion of all who do not profess the true faith. Entrance into them is not denied to the unbeliever by any statute of the Mohammedan law, and hence it is not uncommon for Christians at Constantinople to receive from the government a written order to visit even the Mosque of St. Sophia. Formerly the sultan himself could not grant permission to an infidel either to pass into the territory of Mecca, or to enter the sacred edifice of Jerusalem. A firman granting such a privilege would be regarded as a most horrid sacrilege; it would not be object would inevitably become the victim of his own imprudent boldness." Some years before universal permission was granted, the author had the good fortune to obtain admittance, and examine the interior of all the different buildings in detail. The circumstances were these: Our minister at the Sublime Porte, Colonel James Williams, of Tennessee, was making a tour through Syria for the purpose of stirring up the authorities to a more energetic action in the matter of apprehending the Jaffa murderers. Previous to leaving Constantinople, he had received a firman from the sultan to visit the Mosque of Omar, with a suite of three or four persons only. He and his suite, with the rest of our party, had just returned from Bethlehem, which place we had visited to witness the solemnities of the Latin Church on Christmas Eve. There were some six or seven Americans, only half of whom could accompany the ambassador. Lots were cast, and the author was unlucky; he would readily have given $100 to obtain permission, as would any of the other unfortunates. Mr. Williams realized our disappointment, and determined to move heaven and earth to obtain admittance for the whole party. He was seconded in his endeaovrs by our worthy consul general, J. A. Johnson, of Beyrout, who was one of his suite. Both these gentlemen have acquired great reputation in the East for the energetic manner in which they have demanded and obtained protection to Americans and their interests. Mr. Williams was successful with the Pacha of Jerusalem, who, in consideration of Mr. Williams's position and the purposes for which he came, in addition to a very large sum of gold which we saw Mr. W. pay, consented to admit us. We wish here to record the fact that Mr. Williams, with a liberality which is in keeping with his reputation in the East, refused to receive one dollar of the money he had disbursed on our account. Our learned fellow-countryman and graphic writer, Mr. W. C. Prime, author of "Tent Life in the Holy Land" and "Boat Life in Egypt," was also successful in obtaining admittance some time before. The Haram ech-Cherif, or Mosque of Omar, which we entered December 29, JERUSALEM, [SYRIA AND PALESTINE.] here indelibly fixed in the rock, namely, the print of the Prophet's foot as he mounted for heaven, and the print of the archangel's hand when he prevented the flight of the stone! Around the stone are 24 pillars, three opposite each side, thereby still preserving the octagonal shape; eight are plain and sixteen Corinthian. The windows above are beautifully stained. Underneath the rock is the cave where Mohammed rested after his flight from Mecca to Jerusalem, which journey he accomplished in a single night. It is believed by the Mussulman that the walls under the rock do not sustain it; that, as it was flying after Mohammed, he commanded it to stop, which it did, in the air. The walls are only in case of accident! The cave is about 18 feet square. It contains on one side the place of David, on another the place of Solomon; place of Gabriel and place of Elias on the other two sides. JERUSALEM. 1859, is situated on the foundation-walls | his mighty hand and intercepted its flight of Solomon's Temple. It has been, since until Mohammed arrived, who fixed it eterthe time of David, considered the most sa-nally on its present site. The proof is cred ground in Jerusalem. Here the foundation-walls of Solomon's Temple were laid over 1000 years before Christ; here we stand on the threshing-floor for which David gave the fifty shekels of silver; here is the Holy of Holies, Mount Moriah! The whole inclosure is 1500 feet long by 1000 broad, in the centre of which is the rock Es-Sukhrah. On first entering we found ourselves on a vast platform, planted with cypress and palm-trees, and surrounded by a high wall. In the centre is the mosque, or Konbet es- Sukrah, the cupola of the rock, elevated on another rectangular platform, with steps on all sides to enter. Around this second platform are several little chapels or oratories surmounted by cupolas. Before entering the mosque shoes must be replaced by slippers, or the feet in some way covered, so as not to profane the holy ground. The Moslems generally enter in stocking-feet. The building is a regular octagon, about 60 feet each side, supporting a beautiful dome. It is entered by four spacious doors, which project from the building, and rise considerably on the wall. The sides are all beautifully paneled, square and octagonal alternating; the materials marble, white and blue. Around the first story there are seven elegant windows on each side of the octagon, except where the entrances interfere; on that side there are only six. In The interior is most magnificent. the centre lies a large irregular stone nearly 50 feet in diameter, surrounded by a beautiful iron railing. Over the whole is suspended a canopy of various-colored silks, but so covered with dust it was impossible to define the color. To this stone this gorgeous temple owes its existence. It rises about five feet above the marble floor, and the floor is about twelve feet above the level of the inclosure. It is in itself the highest top of Mount Moriah. Before the rule of the Mohammedan the Christian regarded it as the Holy of Holies. By the Mussulman it is believed to be a stone of prophecy, and to have fallen from heaven. When the prophets were compelled to flee away for safety to other lands, the stone expressed a desire to accompany them but the angel Gabriel seized it with In this cave every prayer is supposed to be granted. Underneath the cave is an immense well, which the Mohammedan believes contains all the souls of the departed, where they are supposed to wait until the resurrection. Mr. Stanley says: "The belief was that the living could hold converse with these souls at the mouth of the well about any disputed matter which lay in the power of the dead to solve. It was closed because a mother, going to speak to her dead son, was so much agitated at the sound of his voice from below that she threw herself into the well to join him, and disappeared." It is believed that this well is the spring from which not only the numerous fountains of the mosque receive their supply of water, but also the two pools of Siloam. One of the most beautiful of the cupolas in the Haram is Kubbet es-Silsileh, or the "Dome of the Chain," sometimes called the Dome of Judgment, where, according to Moslem tradition, King David held his tribunal, or where, according to others, the balance of justice will be suspended on the Judgment Day. Within the same inclosure is the Mosque of El-Aksa. It is of a square shape, and has a spherical cupola. It was a church JERUSALEM. [SYRIA AND PALESTINE.] in the Christian days of the Holy City, and was called the Church of the Purification, meaning the Church of the Virgin Mary. It is ornamented with marble floors, arabesque paintings, and gildings of great beauty. The principal objects of reverence pointed out to the traveler are the Tombs of the Sons of Aaron," and the Footprints of Christ;" also the "Pillars of Proof," two columns standing side by side, with but a narrow space separating them, through which a virtuous man may pass with ease, but for a liar or a wicked man it becomes an impossibility, no matter how slight he may be. The same thing may be seen at the Mosque of Amrou, in Cairo. Between the Mosques of El-Sakkara and El-Aksa there is a beautiful fountain, called the Orange Fountain, from a grove of orange-trees that grow near; it is used for ablutions by the true believer. On the eastern wall of the Haram is the Golden Gate, where Christ is said to have made his triumphal entry into Jerusalem. Our limits preventing a more lengthy description, we refer our readers, for minute descriptions of these mosques and other objects of interest, to Dr. Robinson's "Biblical Researches," who, in return for the successful exercise of his professional skill, was rewarded by a clandestine visit to the shrine of the Mussulman saint. Jerusalem at the present time contains about 14,000 inhabitants, 6000 of whom are Jews, 5000 Mohammedans, the balance Christians of various denominations, the Greeks predominating. There is but one hotel in Jerusalem worthy of the name, viz., the Mediterranean, within a few doors of the Church of the Holy Sepulchre, although there are one or two other places where they pretend to "keep" you. Price about $2 50 per day. The Holy places of Palestine are eleven in number, the possession of which by the different sects of Christians and Mussulmans has been the cause of many deplorable catastrophes, and will be of many more. It overthrew the Byzantine empire, rent Christendom asunder, and was the origin of the Crimean War. This jealousy is carried to such an extent in the Church of the Holy Sepulchre to-day that they bribe the Turks to oppress each other; and were it not that a Turkish guard is always present in the church, which is common to all JERUSALEM. Christians, they would tear one another to pieces! The holy places are, 1. The Church of the Holy Sepulchre, which covers some twelve or thirteen places consecrated to more than ordinary veneration by being in some way connected with the death and resurrection of the Savior: this is common to all Christians. 2. The Church of the Nativity at Bethlehem, which is likewise common. 3. The Church of the Presentation at Jerusalem-Mohammedan. 4. The Church of the Annunciation at Nazareth-Latin Christians. 5. The Church of St. Peter at Tiberias-Latin. 6. Church at Cana in Galilee-Greek Christians. Church of the Flagellation at Jerusalem— Latin. 8. Church of the Ascension, Mt. Olivet-Mohammedan. 9. Tomb of the Virgin, valley of Jehoshaphat-common. 10. Grotto of Gethsemane - Latin. 11. Church of the Apostles-Mohammedan. 7. Among these the most remarkable is the Church of the Holy Sepulchre, situated in the southwest corner of the city, on a sloping hill known as Acra. This church, it is pretended, not only covers the site of Calvary, and the tombs of Joseph and Nicodemus, but also the place where the Savior appeared to Mary his mother after the resurrection; where Constantine's mother found the true cross; where the angel appeared; where the Savior appeared to Mary Magdalen; and numerous other important places. Some writers deny the correctness of the localities; among others, Dr. Robinson-sec "Biblical Researches ;" see also "Tent Life in the Holy Land," where Mr. Prime, in a most able manner, endeavors to prove the correctness of the locality. The accompanying "Ground-plan of the Church of the Holy Sepulchre" gives the position of the different "sacred places." |