Note XXXVIII. The mosaics which adorn the interior of the mosque es-Sakharah above the pointed arches that spring from the columns, and in the drum which supports the dome, date, according to Mohammedan Chronicles, from the time of Selim I. and Solyman, but I imagine they are of still greater antiquity. The internal ornamentation of the dome has a thoroughly Saracenic character; I conclude that it is perhaps anterior to Solyman, though there is no doubt that he restored it a good deal. All the other decorations are of Solyman's time. The Count de Vogüé has just completed a long examination of the mosques es-Sakharah, and el-Aksa, and we may fairly expect that he, with his clear judgment, and ready intelligence, will not deprive science of the result of his labours.
Note XXXIX. The Mohammedan traditions concerning this rock are numerous; I quote a few of them. It has been the scene of the prayers of Abraham, Isaac, Jacob, David, Solomon, Mohammed, and many other prophets, and here they have received their inspiration from heaven. The rock retains the imprint of the foot of the patriarch Enoch, who was the handsomest, and the wisest man that lived upon the earth. He was learned in astronomy, in which he made great discoveries, and, to publish them, invented printing. God loved him so that he would not let him die, but translated him to heaven. The patriarch had such an attachment to Jerusalem, that he wished to leave some memorial of his having lived there, which accounts for his foot-print being there.
The rock is guarded by an army of Angels, who keep watch there night and day, in prayer to God. The canvas covering which is found on the rock is the same which was used by Adam and Eve, when the former found the latter after their separation of a hundred years, consequent on their expulsion from Paradise.
The stairs which lead into the vaults of the mosque contain the stone called the tongue, because it announced to Omar, that this was the rock on which Jacob had the vision.
Note XL. The Mohammedans say that it is supported in the air by the following cause. When Mohammed died, and ascended to heaven, the sacred stone wished to follow him, but the prophet ordered it to return to its place; whilst it hesitated the angel Gabriel pressed it down (this is the reason why they show the impression of his five fingers on the rock), and then it lowered itself again; but when it was already in contact, as it were, with the ground, and received no further orders, it remained in the position in which it is now found.
Note XLI. By the side of the Minbar, the Mohammedan guide, with all seriousness, points out the place where is an invisible balance, which is called Wezn, and tells how at the end of the world there will be three ages: and then Israfil, who has charge of the celestial trumpet (called Boru), will blow it the first time to give notice of the universal death. It will sound for the second time 40 years afterwards, and then all the dead of past ages shall rise: on that day Jesus, with the other prophets, will descend from heaven with their attendants, and when they have come to the Haram es-Sherîf Jesus will sit upon His throne for judgment: but not being sufficient in Himself for all, He will depute David and Solomon to judge the Jews, Mohammed to judge the Mohammedans, and will retain the Christians for His own jurisdiction. In this great Judgment the balance Wezn will be used to decide who are to enjoy eternal felicity, and who to be punished by being appointed their portion for ever in fire with the fallen spirits. All those who are to undergo this trial will be gathered together in the Valley of Jehoshaphat.