This court stands at the south-eastern angle of the present city, the walls of which bound it on the east and partly at the south. Its dimensions are 1500 feet by 1000; and it therefore occupies considerably more ground than the ancient Mount Moriah, which was, I suppose, towards its southern extremity. Its clean grounds, and the shade trees which are scattered over them, make a very pretty appearance. The platform in its centre is ornamented along the edge on either side by a species of triumphal arch; and the mosque itself, which stands towards the southern end of this platform, is a very handsome building. It is octagonal, and is built of light colored marble with blackish veins, into which are set pannels of a darker shade. The other portion of the building, and the lofty cupola, are ornamented with various colored tiles disposed in fanciful patterns; and below, at each of the entrances, is an ornamented porch attached. The interior is enriched with twenty-four columns and pilasters, and also with carving and gilding.
The mosque of Omar, called by the Arabs El Sakhara, or the “Locked-up,” owes its high sanctity to a large stone in the centre, apparently a portion of the native rock of the mountain. It is rough as when hewn from the quarry, is surrounded by a wooden railing about four feet high, and covered by a cloth of green stuff and satin. This is the Hadjr-el-Sakhara, or the “Locked-up stone.” The Turks relate that it fell from heaven when the gift of prophecy was bestowed on man, and was used as a seat by the ancient men who were thus endowed. But when the prophets were at length compelled to abandon it and fly to other countries, the stone showed also a disposition to take its departure; on which the archangel Gabriel came, and, grasping it with his hand, held it in its place until Mahomet had flown from Mecca, and firmly attached it to the mountain. The Caliph Omar afterwards built around it the present mosque. They show on it the marks of the archangel’s fingers, made in the struggle to detain the rock.
Beneath the mosque is a cave about eighteen feet square, with niches, called by the names of Abraham, David, Solomon, Elias, Gabriel, and Mahomet, but containing nothing remarkable.
In the south-eastern angle of the large court is another edifice of an oblong shape, 162 feet in length and 32 in width, called by the Turks El Aksa, and used by them as a mosque. It is enriched by a great number of columns within, but has a plain exterior; the Latins say it was the church used in the Presentation, but it probably belongs to the times of the crusades.
Immediately without the court of the mosque of Omar, on the north, is a rectangular pit, about 150 feet long and 40 wide, and 12 or 15 in depth, walled around with hewn stones, evidently placed there in very ancient times. It is called the Pool of Bethesda; but though I should like to consider it so, I know not of any sufficient evidence. The sides are perpendicular, and the plan is altogether different from that which the Scriptures would lead us to expect. See John v. 2.
A little beyond the Pool of Bethesda we come to the eastern gate of the modern city, called after St. Stephen, from a belief that this proto-martyr met his death on the slope, by which, just without this, we descend to the brook of Kedron. A rock about half way down the declivity, projects a little; and some stains, produced by an oxide of iron in the rock, are pointed out to the pilgrims as caused by his blood.
This gate is at present the only outlet on this side of the city; but there was formerly another gate opening from the court of the mosque, about 230 yards further south. It was called from its splendor “the Golden Gate;” but it is now walled up, in consequence of a tradition current among the Turks, that the city will one day be taken by the Christians, and that they will make their entrance through this gate.
Connected with it is also a Christian legend, somewhat fanciful, and of no bad moral, but destined to little credit in these severe and searching times.
In the year 608 Cosroes, king of Persia, conquered Jerusalem; and after plundering the city and desecrating the holy places, returned to his kingdom, carrying back with him the true and venerated cross. The emperor Heraclius, fourteen years after this, was fortunate enough not only to regain possession of the city, but following up his conquests, recovered also the sacred relic. Returning to Jerusalem, his intention was to enter the place by “the Golden Gate;” and after having proceeded in grand cavalcade to the churches, and having purified them, to restore the cross to its original site. Attired in robes all glittering with royal gems, and followed by a long train of courtiers and nobles, he advanced with gladness, and was about to enter through this splendid gate, when an invisible but steady hand pushed him back. Twice again he essayed to enter, but as often was brought suddenly to a stand; nor could any force succeed against this unseen and mysterious power. At this moment Zacharias, the patriarch of Jerusalem, came up; and seeing at once how matters stood; exclaimed, “Say, O emperor, art thou adorned with these splendid robes, and in this triumphant procession,—art thou imitating Him who, in humility and sorrow, bore on his shoulders this sacred wood? Doff thy jewelled garments, put on a coarse and humble dress, and quickly shalt thou find an entrance, and be able to effect thy pious desires.” The emperor hastened to comply, and the invisible hand ceased to obstruct his way.[57]