published, knows that we have fair and honest portraits of many places in the East, on which we may depend; and if they incline to compare Dr. E. D. Clarke's View of Nazareth, with Ali Bey's View of the Declivity at that place, they will see immediately that he has had faith enough as a Mohammedan to remove Mountains, which the Christian professor found standing when he was in that country; and standing in such positions too, that they must have formed part of Ali Bey's picture;-who has given us an extensive plain in their stead. His view of Jacob's Bridge, is little better; though it must be confessed, that different stations have great influence in varying the appearance of structures of all kinds.

Are these Travels, then, wholly void of authority? No: for the compiler has exerted his talents,

which are not small, in the acquisition of the best accounts within his power, concerning the places he describes. If he has not been at Mecca, himself, he has conversed with those who have been there; and his plan of the temple of the Caaba is not to be despised; for, though it differs altogether (as he observes) from that in D'Ohsson, yet it varies but slightly from that in Niebuhr. To which do we give the preference?-to Niebuhr's.

Ali knew, that in presenting accounts of the Kaaba, at Mecca, of the Sahhara Allah, at Jerusalem, and of the Mosque at Hebron, he was composing a description of places to which access is denied to Christians: he could not be detected; he could not be even (generally) controverted; for, though one in a half a dozen centuries, may deceive the Mahommedans, as Seetzen did; yet few are those who return to deceive Europe.

We cannot, therefore, as we had fondly anticipated, offer this writer's descriptions with full confidence: but, with that qualified kind of rebutted reliance with which we describe things as being the best, till better appear. We admit his abilities, natural and acquired: we doubt not his exertions to serve his master, and himself. These volumes coutain what he saw, OR heard; and,

as such, we proceed to report on their contents.

He arrives from Cadiz at Tangiers, of which he gives no bad account; he proceeds to Morocco, where he is received with singular honours, by the Emperor, who becomes his sworn brother; he passes by sea to Tripoli, sails for Alexandria, is driven on the coast of Cyprus, after a while, reaches Alexandria, ascends the Nile to Cairo, sails down the Red Sea to Djedda, passes on to Mecca, attempts to proceed to Medina, but, is stopped by the Wababees, of which he gives an entertaining description, goes on pilgrimage to mount Aarafat, returns northward, and is wrecked on his passage to Suez, (no unlikely incident) determines on seeing Jerusalem; puts his determination into execution, visits the Temple, there, also the Church of the Holy Sepulchre, the Church of the Nativity, at Bethlehem, the Sepulchre of Abraham and his family, at Hebron, strikes off for Damascus, arrives at Aleppo, and subsequently, at Constantinople; whence he departs for Vienna, and at length enters Paris; the Great City of the Great Nation of his

Great Master.

We have repeatedly been concerned to see how slightly those learned men who have had occasion to illustrate passages of Holy Writ, by explaining the nature, extent, &c. of the Temple of Solomon, are acquainted with the actual state of the locality. Josephus, indeed, has described it, with great attention; but, as Jerusalem was destroyed shortly after the time when his description was taken, what he has said, has been little understood, or too much neglected. The notion also (derived from the Rabbins) that Turnus or Terentius Rufus passed a plough share

may

be

over the whole scite of the Temple, has, two magnificent buildings, which contributed to fix this ignorance. But, regarded as two distinct temples; although the rock, on which the Temple was by their situation with respect to each founded, most surely, remains; and other, they are in reality but one. One some of the lower courses of masonry is called el Aksa, and the other el Sahhara. laid by Solomon, having been bonded El Aksa is composed of seven naves supstrongly into the rock, in the original ported by pillars. At the further end of construction, have been protected by to the right and left extend two others the central nave is a handsome cupola; it, and suffered to continue. noble dream has Villalpandus obliged edifice. perpendicular to the principal body of this es with, in his magnificent work! but, let none demand authority for his structure; Lamy, and Calmet, are little, or nothing better. In short, the Mohamedans had forbid all access to the places as they now are, and thus the ignorance of Christian writers was unavoidable.

What a

Arabian writers have given superficial accounts of the place; but, to illustrate their accounts by means of delineations, is not their practice; and yet delineations were never more necessary than on this subject. As we cannot transcribe this writer's plan and section, we shall set his description before the reader, at length.

Before this principal body stands a portico of seven arches in front, and one in depth, supported by square pillars; the central arch which corresponds to the middle of the building, has also ornamen tal columus attached to its pillars.

The great central nave of el Aksa It is supported by seven archies slightly may be about 162 feet long, by 35 wide. pointed; on each side, resting on cylindri cal pillars, answering the purpose of columns, but preserving no architectural proportious, neither do their capitals belong to any determinate order. The fourth pillar on the right hand is of an octagon form, and excessively thick; it is called the pillar of Sidi Omar. The cylindric pillars are more than two feet and a half El Haram, or the Temple, called also in diameter, and are sixteen feet in height, Beit el Mokaddes e Scherif, or the Holy including their bases, and their shapeless principal House of Jerusalem, is a combi- capitals. The octagon pillar, the same nation of several buildings, erected at dif-height as the others, is about six feet and ferent periods of Islamism, and bearing evia half in diameter. The walls rise thirdent tokens of the reigning taste in the teen feet above the arches, with two rows ages wherein they were respectively conof windows, twenty one in each row: the structed. They form, however, an harmo- highest of which enlightens the central nious whole. nave, because this part is higher than the side naves, which are enlightened by the lower range of windows. The roof is timber, unceiled.

It is not exactly a single mosque, but rather a group of mosques. Its Arabic name,el Haram,signifies positively a Temple, a place consecrated by the special presence of the Divinity, and interdicted to the profane and infidels. The Mussulman religion acknowledges but two temples; that of Mecca and that of Jerusalem: each bears the name of el Haram, each is by the law completely closed against Christians, Jews, and every man who is not a Mussulman.

This structure forms the S. E. angle of the city of Jerusalem: on the same spot where formerly stood the Temple of Solo

mon.

The Mahometan history assigns to the ancient temple of the Jews a length of 750 cubits of Constantinople, by 450 in width; or about 1,563 feet 3 inches, by 988 feet Sinches, French measure. The new temple comprizes one large court or enclosed place, in length, 1,369 feet, in width 845 feet. It is entered by nine doors. The principal part of the Temple consists of

The six side naves rest on arches of the same dimensions as those of the centre, supported by square pillars. The two naves nearest the centre have flat roofs of wood, something higher than those on their sides, these roofs are vaulted or groined.

The three naves to the left on entering are closed by a wall somewhat above a man's height;-and are allotted to the wo

men.

The Cupola is supported by four great arches, resting on four square pillars, to which are attached, on their different sides, handsome columns of brown marble. This cupola is spherical, having two rows of windows, and is ornamented withr very beautiful arabesque paintings and gildings. It is in diameter equal to the centre nave.

Between the cupola and the further wall is a space of nearly eight feet; here the

monbar or pulpit is placed for the weekly exhortation.

In the further wall is the mehereb, in which the Imam stands who directs the prayers: this niche has a froutispiece faced with various beautiful marbles: the most remarkable of which are six small columns of red and green marble which adorn the front.

The side naves next the cupola are supported by columns of handsome brown marble, of the same kind as those which support the middle arches. The cross aisle to the left, has a very low roof; and here, report affirms, was the station of Caliph Omar at his prayers. That to the right, has a vaulting of the same kind, but has two naves. Each cross aisle may be about twelve feet long; but being enclosed by a wooden grating, I did not enter them.

Under the cupola to the right, fronting the monbar, is the place allotted to the singers: this choir is of wood, and supported by several coupled columns, of different species of marble.

By the side of the monbar is a niche, the front of which is lined with wood; it is called the Place of Christ; it answers the purpose of a vestry, and from hence the Imam issues in ceremony to perform the Friday prayers.

dle of this platform, rises the magnificent edifice of the Sahhara, in form an octagon, each side measuring externally, sixtyone feet.

The Sahhara is entered by four gates: that to the south is called Beb el Kebla; that to the west, is Beb el Garb; that to the north, is Beb el Djenna; that to the east, is Beb Davoud. Beb el Kebla has a handsome portico, supported by eight Corinthian columns of marble. The other gates are surmounted by ornamental wood works, suspended over them; but without columns. Over the centre of the building rises a noble spherical cupola, with two rows of large windows, looking to the court without; it is supported by four large pillars, and twelve stately columns placed circularly.

This central circle is surrounded by two naves forming concentric octagons, sepa. rated by eight pillars and sixteen columns of the same nature and size as those of the centre; and of a beautiful brown marble. The roofs are flat; and the whole is covered with ornaments in the most exquisite taste, with mouldings in marble, gold, &c. The capitals of these columns are of the composite order, and entirely gilded.The columns which form the central circle have attic bases; those between the

In the last nave on the left side, close to that of the Caliph Omar, is a kind of cha-octagon naves are cut off at the lower pel, or niche, ornamented with marble, called Beb Arràmha, or the gate of Mercy.

On the outside of el Aksa on the left, are several ill-built houses resting against the wall, which are used as dwellings by the servants of the temple.

In front of the principal gate of the Aksa is a causeway, 284 feet in length, in the midst of which is a fountain in the form of a shell, which anciently furnished At the end of this causeway a water. magnificent flight of steps leads to the Sahhara, which is the other remarkable edifice of the Temple.

EL SAHHARA.

This building, by its harmony with el Aksa, may be considered as making a part of the same whole. It takes its name from a rock, the object of most profound veneration, which exists in the centre of this building.

The Sabhara stands on a platform, a parallelogram of about 400 feet long, from N. to S. and 399 wide from E. to W. raised sixteen feet above the general level of the court. The ascent to it is by eight flights of steps two to the S. two to the N. one to the E. and three to the W. Almost in the mid

part, not having even the torus or the fillet which should terminate the shaft; and instead of a base, they stand on a die, or cube of white marble. The proportion of these columns approaches that of the Corinthian order; the shaft is sixteen feet, in height.

The diameter of the Cupola is about forty-seven feet; its height ninety-three. The entire diameter of the edifice is nearly 159 feet and a half. The floor of the central circle, is three feet above those of the naves around it, and is closed by a high and magnificent grating of gilt iron.

This central circle encloses the rock called el Sahhara Allah: which is the particular object of this stately structure, and generally that of the Haram, or Temple of Jerusalem,

El Hadjera el Sahhara, or, the rock of the Sahhara, is a rock that rises above the ground, about 33 feet in diameter; in form the segment of a sphere. The surface of this rock is unequal, rugged, and retains its natural form. Towards the north side of it, is a cleft, which tradition attributes. to the violence of the Christians, who endeavoured to carry away that part of the rock which is wanting; but, it suddenly became invisible to the eyes of the infidel

and at length the true believers found the separation, in two pieces, which are now in different places.

In the middle of this subterraneous chamber, the vault is pierced by a hole almost cylindrical, lanthorn-like, about three feet in diameter: this is the Place of the Prophet.

A true Mussulman believes that the Suhhara Allah is the place where the prayers of mankind are the most acceptable to the Deity, after the House of God at Mecca. wood about elbow-high-aud above, at The rock is surrounded by a defence of For this reason all the prophets, from the five or six feet higher, is a curtain of silk, creation of the world to Mahomet, have in bands alternately red and green, hangcome hither to pray; and at this day the ing all over the rock by means of columns. prophets and angels resort to pray on the According to so much as I could discern, rock, in troops, invisible to mortal eyes; especially of the interior of the cave, this besides the ordinary guard of seventy thou-rock seemed to be of fine marble, in colour sand angels which continually surround it, white inclining to reddish. and are regularly relieved every day. The night in which the Prophet Mabomet was taken from Mecca by the Angel Gabriel, and transported in a moment through the air to Jerusalem on his mare el Borak, which has the head and bosom of a beautiful woman, a crown, and wings, the prophet, after having left el Borak, at the door of the temple, came and performed his prayer on the Sahhara, among the other prophets aud angels, who having saluted him most respectfully, yielded to him the place of honour.

ment a square of green marble beautifully. Near to it, on the N. is seen in the paveveined, about fifteen inches square, fixed by four or five gilt uails: this is, they say, shew that it was formerly fixed by a the gate of Paradise. Several other holes greater number of nails, which were torn away by the devil when he was determined he was disappointed, not being able to deon entering Paradise; but in this attempt tach the nails which yet remain.

The Sahhara has a wooden gallery for the there saw a Koran, the leaves of which singers, supported by several small columns. than two feet and a half in width. Tradiare nearly four feet in length, and more tion affirms that it belonged to Caliph Omar; but I saw another like it, in the and another at Mecca, to which the same great Mosque at Cairo, named el Azulas, origin was assigned.

The exterior of the Sahhara is incrusted

besque patterns; there are five great windows, on each side of the octagon.

At the moment when the prophet stood on the Sahbara, the rock, sensible of its honour in supporting its holy load, shrunk, and like softened wax, received the impression of his holy foot, on its surface towards the S.W. This impression is now covered by a kind of large cage of gilded wire, wrought in such a manner, that the impression cannot be seen, because of the interior obscurity; but, by means of an opening formed in this cage, the impression with different kinds of marble to about half may be touched by the hand; and the beits height; the remainder is faced with liever sanctifies himself by passing that small bricks, or tiles, of various colours, hand over his face and beard; demonstra- and very pretty. The windows are furtion sufficient that this is truly an impres-nished with beautiful painted glass, in arasion of the foot of the greatest of prophets. The interior of the rock forms a cave, into which is a descent by a staircase on the SE. This cave is an irregular square of eighteen feet dimensions, and eight feet high in the centre. The roof is the natural irregular rock. At the foot of the stairs, there is, to the right, a little frontispiece Outside of the Sahhara eastward, at the in marble, which bears the name of el distance of three or four paces, fronting the Makam Souliman, or Solomon's Place: an-gate Beb Davoud, is a handsome oratory: other frontispiece, similar, to the left, is the roof has eleven sides, resting on eleven called el Makam Davoud, or David's Place; antique columns, of calcareous brecchia, a cavity or niche in the rock to the the most valuable that can be conceived of: S.W. is called el Makàm Ibrahim, or Place their general colour is a reddish grey. In of Abraham; a step semi-circular, hollow, the centre of the oratory is a small cuat the angle of the N.W. is called el Ma-pola, supported by six columns placed in a kam Djibrila, or Place of Gabriel; and lastly, a kind of table in stone, at the N.E. angle, is called el Makàm Hyder, or Place of Elijah.

The Sabhara is the place of prayer for the followers of the rite Haneffi, which includes the Turks; el Aksa is the piace for those of the rite Schuff: the rites Hanbeli and Maleki have other places.

circle, equal in every thing to the former. I consider these columus, as well as those within the Sahhara, as remains of the ancient temple of Solomon. In this oratory

is a niche, where prayer is made; it is esteemed particularly sacred, because tradition considers it as el Mehkemé Davoud; the Tribunal of David.

N.W. of the Sahliara, at three or four paces distance, is another small oratory, composed of six columns, supporting a cupola called Colla Djibrila, or, of Gabriel. Another, larger, to the W. of this, supported by eight columns, is named Cobbat em Meurasch, or Cobbat en Nebi, i. e. of the Prophet. N. E. of this last is the Cobba Behhinnbehhinn, a smail square house which contains one of the pieces of the rock Sah hara, cut away by the Christians, and rendered invisible to them. Not far off north ward of the Cobba of Gabriel is a small cupola on six columns, called Cobbat el Aroudah, or of the Spirit; lastly, against an angle which overlooks the flight of stairs at the N.W. is placed another cupola, smaller, resting on six columns, to which is given the name of Cobbat el Hhoder, or of Elias.

On the S. W. angle of the platform of the Saharra, is an edifice containing three or four rooms, which are used as storechambers for containing oil for the lamps of the temple.

to the W. have also each four arches: that on the same side, near the oil stores, has no such ornament.

it is believed, that the frontispiece composed of four arches, above the principal flight of stairs which leads from the Aksa, is the spot where is fixed, though invisibly, el Mizan, or the eternal balance, in which will be weighed the good and bad actions of every man, at the day of judgment.

A small railing runs all round the whole platform of the Sahhara.

On the outside, N. W. are several small houses, attached to the platform, serving as dwellings to the people employed in the temple.

On the east side of the great court of the temple, attached to the city wall, is a hall about twenty-one feet in length, by fourteen in width, the bottom of which is oruamented with several cloths of different colours: this is said to be the place where stood the throne of Solomon.

Following the wall to the E. is a staircase, which leads to a small window at a certain height; here is a portion of a reversed columu, which is partly out of the window, above the deep precipice over the torrent Cedron, and in front of the Mount of Olives. This is supposed to be the place where is fixed the Sirat, or invi

Between this storehouse and the principal steps of the Sahhara leading from the Aksa, is the Monbar or pulpit for preach-sible bridge, sharper than the sabre's edge, ing from on public fast days. This structure is interesting, on account of the great number of small antique columns which adorn it.

Between the Monbar and the principa stairs, is a niche from which the Iman, directs the prayers on such public days; lastly, between this Monbar and the oil store houses, is a small roof supported by two columus, called Mary's Place.

On the western side of the platform of the Sabhara, are two small rooms, in which two, the most learned doctors of the law sit, to give public consultations.

On the N. are five small houses, each of which has a portico of three small arches; they serve as dwellings for poor students, who lead a life of retirement, continually occupied in reading and meditation.

over which the faithful wili glide with the rapidity of lightning, to enter into Paradise; while unbelievers who attempt to pass it, will fall from thence to hell.

On the S. W. angle of the platform of the Sahhara, is a square chapel, named Cobba Mioussa, or the chapel of Moses.

The cisterns are supplied with rain water, from which the water-carriers of the city supply the public.

This will enable our readers to form honour, as a structure, to the zeal and some notice of this edifice, which does abilities of the Caliph Omar, and his companions. While it stands, the evidence for the sanctity of the spot, as derived from the earliest ages, will remain unimpeachable: and the probable perpetuity of its sanctity will combine with it. It stands, also, as a conspicuous demonstration of the accuracy I have already noticed the eight flights of that prophecy which foretold that the of stairs which lead to the platform of the Courts of the Temple, as well as JeruSahhara. The upper part of each of those salem, should be trodden down by the toward the S. is crowned with an insulat-Gentiles, till the times of the Gentiles ed frontispiece of four arches resting on columns and pillars; the frontispiece of the shall be fulfilled. eastern stairs, is supported by five arches: those to the N. have each five arches; those

On the eastern side are privies; on the rest of the platform are the margins of several cisterns.

A variety of minor particulars in this description, leads to the enquiry how