In the centre of the mosque is a rock, rising above the floor, and occupying nearly the whole space under the dome, whose bare rough surface is strangely contrasted with the rich decorations surrounding it. This is es-Sakharah, the great object of the Mohammedan's reverence[356], which gives the building its name. Its highest part is some five or six feet above the pavement. No tool has ever touched its upper surface, but the north and west sides have been hewn vertical, and from the appearance of the work, I am inclined to think that it was done when the mosque was built by Omar. A circular hole is cut in its highest part towards the south-west, and on the south-east side is a doorway leading down into a rather large chamber within it, whitewashed, and lighted by the above-named hole. The Iman, who accompanied us, informed us that the rock is suspended in the air[357], and also that it has a great cavity beneath, and certainly by stamping on the floor and striking the walls a hollow sound is produced; but this is not to be wondered at, because, in order to give a more regular shape to the chamber, (as it is only a cistern,) they have built a slight wall within it all round, in front of the shelving sides. The hollow sound, heard on striking a large slab in the middle of the floor, is to be explained by the existence of a communication with a lower cistern; how I ascertained this fact I will presently relate. The Mohammedans themselves account for it by saying, that this is the well of the souls of the dead, called by them Bir el-arruah[358]. I consider it the cistern of the threshing floor of Araunah.
The Turkish Iman related to us many legends connected with the inside and outside of this rock. The description of the plan will explain the shorter of these; the others will be found in the Notes[359].
On quitting the mosque by the south door, we find, opposite to us, a minbar or pulpit, ornamented with small columns, and marbles of different colours. Saladin built it as a place from which to read prayers on days of great solemnity[360]. On the west of this, the spot is pointed out on which he slept after entering Jerusalem, and where he also remained to assist in the purification of the mosque.
I have now finished my description of those places in the Haram, which can be easily seen or visited; but not of those below the ground, which we will presently proceed to examine; but before doing this, I will endeavour to apply to the Haram area, the data, which history and Rabbinical traditions afford to us on the position of the ancient Temple.
From the historical and other evidence, which I have now brought forward, it results that I consider the rock of the Sakharah to fix, positively and precisely, the position of the threshing floor of Araunah, and, consequently, of the Temple of Solomon.
Starting from this as a definite point, I shall endeavour, not indeed to restore the sacred edifice in its minutest details, but to lay down on the existing area the position of the House itself, and the principal places in connection with it.
Now the surface of the Haram, at the present time, is divided into three stages of different level.
(1) The highest is the rock es-Sakharah; unquestionably the summit of Mount Moriah, which, doubtless, was left standing in a conspicuous position, as a perpetual memorial to posterity of the spot, where David offered the sacrifice, which God had so mercifully accepted. On this, then, I place the altar of burnt offerings.
(2) The platform of the present mosque is to be regarded as the space levelled by Solomon to support the House itself, with the Inner Court of the Priests, and the Great or Outer Court, occupied by the people, during the performance of the sacred rites.
(3) The lower plateau of the Haram has been formed by the made ground constructed by Solomon; which was afterwards extended, especially at the time of Herod, to make a large and convenient space round the Temple; and was at that time called the Court of the Gentiles.