Book
of Travels - Safarnama
by
Nasir-i Khusrau
Translated
by Guy Le Strange
Based
on Nasir-i Khusrau.
Diary
of a Journey Through Syria and Palestine.
Translated
and with a preface by Guy Le Strange.
London:
Palestine Pilgrims' Text Society, 1893.
Full text at http://chass.colostate-pueblo.edu/history/seminar/khusraw/khusraw2.htm
(I copied the below version with the commentaries included from a site that is still linked to the aforementioned site but does not itself seem to be posted any longer.)
(...)
By the
wayside I noticed, in quantities, plants of rue (Sadab), which grows here of its
own accord on these hills, and in the desert places. In the village of
Kariat-al-'Anab there is a fine spring of sweet water gushing out from under a
stone, and they have placed all around troughs, with small buildings contiguous
(for the shelter of travellers). From this village we proceeded onward, the
road leading upward, and I had imagined that we should come to a mountain; and
then, going down on the further side, that we should arrive at the Holy City.
But after we had continued our upward road some way, a great plain opened out
in front of us, part of which was stony, and part of it good soil; and here, as
it were, on the summit of the mountain, lay before our view Bait al Mukaddas
(the Holy City). From Tripoli, which is by the seashore, to the Holy City is
fifty-six leagues; and from Balkh to the Holy City, eight hundred and
seventy-six leagues. It was the 5th of Ramadan, of the year 438 (5th March,
1047 A.D.), that I thus came to the Holy City; and the full space of a solar
year had elapsed since I set out from home, having all that time never ceased
to travel onward, for in no place had I yet sojourned to enjoy repose. Now, the
men of Syria, and of the neighbouring parts, call the Holy City (Bait al
Mukaddas) by the name of Kuds (the Holy); and the people of these provinces, if
they are unable to make the pilgrimage (to Mekkah), will go up at the appointed
season to Jerusalem, and there perform their rites, and upon the feast day slay
the sacrifice, as is customary to do (at Mekkah on the same day). There are
years when as many as twenty thousand people will be present at Jerusalem
during the first days of the (pilgrimage) month of Dhu-l Hijjah; for they bring
their children also with them in order to celebrate their circumcision.
From
all the countries of the Greeks, too, and from other lands, the Christians and
the Jews come up to Jerusalem in great numbers in order to make their
visitation of the Church (of the Resurrection) and the Synagogue that is there;
and this great Church (of the Resurrection) at Jerusalem we shall describe
further on in its proper place.
The
country and villages round the Holy City are situated upon the hillsides; the
land is well cultivated, and they grow corn, olives, and figs; there are also
many kinds of trees here. In all the country round there is no spring water for
irrigation, and yet the produce is very abundant, and the prices are moderate.
Many of the chief men harvest as much as 50,000 Manns weight (or about 16,800
gallons) of olive-oil. It is kept in tanks and in pits, and they export thereof
to other countries. It is said that drought never visits the soil of Syria. I
heard from a certain person, on whose word I can rely, that the Prophet--peace
be upon him, and the benediction of Allah!--was seen in a dream by a saintly
man, who addressed him, saying, `O Prophet of God, give me assurance for ever
of my daily bread;' and the Prophet--peace be upon him!--replied: `Verily it
shall be warranted unto thee, even by the bread and oil of Syria.'
I
now purpose to make a description of the Holy City. Jerusalem is a city set on
a hill, and there is no water therein, except what falls in rain. The villages
round have springs of water, but the Holy City has no springs. The city is
enclosed by strong walls of stone, mortared, and there are iron gates. Round
about the city there are no trees, for it is all built on the rock. Jerusalem
is a very great city, and, at the time of my visit, there were in it twenty
thousand men. It has high, well-built, and clean bazaars. All the streets are
paved with slabs of stone; and wheresoever there was a hill or a height, they
have cut it down and made it level, so that as soon as the rain falls the whole
place is washed clean. There are in the city numerous artificers, and each
craft has a separate bazaar. The mosque lies at the (south) east quarter of the
city, whereby the eastern city wall forms also the wall of the mosque (court).
When you have passed out of the mosque, there lies before you a great level
plain, called the Sahirah,[The B. M. Epitome is the only MS. that spells this name right.
Other MSS. have Samirah. As-Sahirah, `the Plain' is the level space occupying the northern portion of
the Mount of Olives] which, it is said, will be the place of the Resurrection, where
all mankind shall be gathered together. For this reason men from all parts of
the world come hither to make their sojourn in the Holy City till death
overtakes them, in order that when the day fixed by God--be He praised and
exalted!--shall arrive, they may thus be ready and present at the appointed
place.
O
God! in that day do Thou vouchsafe to Thy servants both Thy pardon and Thy
protection! Amen. O Lord of both worlds!
At
the border of this plain (of the Sahirah) there is a great cemetery, where are
many places of pious renown, whither men come to pray and offer up petitions in
their need. May God--be He praised and glorified!--vouchsafe unto them their
desires. Grant unto us also, O God, our needs, and forgive our sins and our
trespasses, and have mercy upon us, O most Merciful of the merciful!
Lying
between the mosque and this plain of the Sahirah is a great and steep valley,
and down in this valley, which is like unto a fosse, are many edifices, built
after the fashion of ancient days. I saw here a dome cut out in the stone, and
it is set upon the summit of a building. Nothing can be more curious than it
is, and one asks how it came to be placed in its present position. In the
mouths of the common people it goes by the appellation of Pharaoh's House. [The building alluded to is the
so-called Tomb of Absalom, down in the Kedron Valley, just below the S. E. angle
of the Haram Area. At the present day also it goes by the name of Tanturah
Fira'un, or
Pharaoh's Cap.]
The valley of which we are speaking is the Wadi Jahannum.[This Valley of Gehenna is not
the Jewish valley of that name, but the Valley of Kedron or Jehoshaphat of
Mukaddasi.] I
inquired how this name came to be applied to the place, and they told me that
in the times of the Khalif Omar--may Allah receive him in grace!--the camp (of
the Muslims, who had come up to besiege Jerusalem) was pitched here on the
plain called Sahirah, and that when Omar looked down and saw this valley, he
exclaimed, `Verily this is the Valley of Jahannum.' The common people state
that when you stand at the brink of the valley you may hear the cries of those
in Hell which come up from below. I myself went there to listen, but heard
nothing.
Going
southward of the city for half a league, and down the gorge, you come to a
fountain of water gushing out from the rock, which they call the 'Ain Sulwan
(the Spring of Siloam). There are all round the spring numerous buildings; and
the water therefrom flows on down to a village, where there are many houses and
gardens. It is said that when anyone washes from head to foot in this water he
obtains relief from his pains, and will even recover from chronic maladies.
There are at this spring many buildings for charitable purposes, richly
endowed; and the Holy City itself possesses an excellent Bimaristan (or
hospital), which is provided for by considerable sums that were given for this
purpose. Great numbers of (sick) people are here served with potions and
lotions; for there are physicians who receive a fixed stipend, and attend at
the Bimaristan.[The
MS. of the Epitome breaks off here, leaving out the remainder of the
description of Jerusalem.]
The
Friday Mosque (which is the Aksa) lies on the east side of the city, and (as
before noticed) one of the walls of the mosque (Area) is on the Wadi Jahannum.
When you examine this wall, which is on the Wadi, from the outside of the
mosque, you may see that for the space of a hundred cubits it is built up of
huge stones, set without mortar or cement. Inside the mosque (Area) it is level
all along the summit of this wall. The (Aksa) mosque occupies the position it
does because of the stone of the Sakhrah. This stone of the Sakhrah is that
which God--be He exalted and glorified!--commanded Moses to institute as the
Kiblah (or direction to be faced at prayer). After this command had come down,
and Moses had instituted it as the Kiblah, he himself lived but a brief time,
for of a sudden was his life cut short. Then came the days of Solomon--upon him
be peace!--who, seeing that the rock (of the Sakhrah) was the Kiblah point,
built a mosque round about the rock, whereby the rock stood in the midst of the
mosque, which became the oratory of the people. So it remained down to the days
of our Prophet Muhammad, the Chosen One--upon him be blessings and peace!--who
likewise at first recognised this to be the Kiblah, turning towards it at his
prayers; but God--be He exalted and glorified!--afterwards commanded him to
institute, as the Kiblah, the House of the Ka'abah (at Mekkah).[In the early days of the
Hijrah, when the Prophet had fled to Medinah, and for a time had thoughts of
abandoning Mekkah and its Ka'abah, he directed his followers to pray facing in
the direction of Jerusalem. It was only in Rajab, A.H. 2, that the Ka'abah was
definitely instituted as the Muslim Kiblah.] The description of the rock will be given
below, in its proper place. Now, it was my desire to obtain the measurements of
the (Haram Area round the) mosque; and I said to myself, First I will come
exactly to know the place in all its aspects, and see the whole thereof, and
afterwards will I take the measurements. But after passing some time in the
Noble Sanctuary, and examining it, I came on an inscription upon a stone of an
arch in the north wall (of the Haram Area), not far from the Dome of Jacob
(Kubbat Ya'kub)[The
small building to the south of the present Bib al 'Atm.]--on whom be peace! In this
inscription the length of the Haram Area was set down at seven hundred and four
cubits (arsh), and the breadth at four hundred and fifty-five cubits, of the
royal measure.[The
identical slab with the inscription mentioned by the Pilgrim was discovered by
M. Clermont-Ganneau, in 1874, in the north wall of the Area, a little west of
the Bab al 'Atm. Part of the inscription, however, has become damaged. It runs
as follows: `In the name of Allah, the Compassionate, the Merciful; the length
of the Masjid is seven hundred and four and . .. ty ells, and its breadth is
four hundred and five and fifty ells, the ell being the ell of . . .' According
to M. Ganneau's view, the space for the Arabic word representing the tens in
the enumeration of the length will only allow of the number having been
originally `eighty' or `thirty.' M. Schefer (on the authority of M. Alric,
Chancelier du Consulat de France a Jerusalem) states that the inscription may
still be clearly read--`length 750 ells, breadth 455 ells, of the royal ell.'
All the MSS. of our Pilgrim agree in the numbers 704 and 455--for the length
and breadth. The author of the `Muthir al Ghiram,' who saw the inscription in
A.D. 1351 (and whose text is copied by Loth Suyuti and Mujir ad Din), gives the
figures as 784 and 455. For further notices of this inscription see a paper in
the journal of the Royal Asiatic Society, April, 1887, p. 270.] The royal ell (gez-i-malik) is the same as that which
is known in Khurasan as the Gez-i-Shaigan (the King's Ell), and is equivalent
to one and a half of the (common) cubits (arsh), or a fraction the less.[In this passage gez (ell) and arsh (cubit) are used as
synonymous.] The
area of the Noble Sanctuary is paved with stone, the joints being set in lead.
(As
we have said before) the Haram Area lies in the eastern part of the city ; and
through the bazaar of this (quarter) you enter the Area by a great and
beautiful (Dargah or) gateway, that measures thirty ells in height, by twenty
across. This gateway has two wings, in which open halls, and the walls of both
gateway and halls are adorned with coloured enamels (Mina), set in plaster, cut into
patterns, so beautiful that the eye becomes dazzled in contemplating them. Over
the gateway is an inscription, which is set in the enamels, giving the titles
of the Sultan (who is the Fatimite Khalif) of Egypt, and when the sun's rays
fall on this it shines so that the sight is bewildered at the splendour
thereof. There is also a great dome that crowns this gateway, which is built of
squared stones.[M.
Schefer's text here and in several other places gives Munhadim (`destroyed') for Muhandam (`squared by the rule'), as
the word is correctly written in the margin of the B. M. MSS.] Closing the gateway are
two carefully-constructed doors. These are faced with Damascene brass-work,
which you would take to be gold, for they are gilt, and ornamented with figured
designs. Each of these doors is fifteen ells in height, by eight ells across.
The gateway we have just described is called the Bab Daud (the Gate of David)[This is the gate which is now
called Bab as Silsilah, the Gate of the Chain).] --peace be upon him! After passing this gateway (and entering the
Haram Area), you have on the right two great colonnades (riwak),[These colonnades go along the
western wall of the Haram Area.] each of which has nine-and-twenty marble pillars, whose capitals
and bases are of coloured marbles, and the joints are set in lead. Above the
pillars rise arches, that are constructed, of masonry, without mortar or
cement, and each arch is constructed of no more than five or six blocks of
stone. These colonnades lead down to near the Maksurah (or main building of the
Aksa Mosque)[The
main building of the Aksa Mosque is often referred to by our Pilgrim under the
denomination of the `Maksurah,' which more properly is the name given to the
railed oratory for the Sultan which the mosque contains.] On your left hand (as you
enter the Gate of David), and towards the north, there is likewise a long
colonnade, with sixty-four arches, supported by marble pillars. In this part of
the wall there is also a gate called Bab as Sakar (the Gate of Hell).[Bab as Sakar, the Gate of Hell, is probably
the present Bab an Nadhir.]
The
greater length of the Haram Area extends from north to south, but if the space
occupied by the Maksurah (or Aksa Mosque) be deducted, the shape of the court
is square, with the Kiblah point lying towards the south.
In
the north part (of the Haram Area) is a double gateway, the gates of which are
side by side, each being seven ells across by twelve high. This gateway is
called the Bab al Asbat (the Gate of the Tribes). When you have passed this
gateway, there is still another great gateway in the breadth of the Haram Area
(which is the north wall) in the portion running eastward.[From our Pilgrim's description
(and the texts of all the MSS, agree in this passage), the gateway he calls
`the Gate of the Tribes,' would be that now known as Bab Hittah; while the
present Gate of the Tribes at the N. W. angle is named by him `the Gate of
Gates.'] There
are here three gates side by side, of a like size to the Bab al Asbat, and they
are each fashioned in iron, and adorned with brass, than which nothing can be
finer. These (three) gates they call the Bab al Abwab (the Gate of Gates), for
the reason that, whereas elsewhere the gateways are only double, there is here
a triple gateway. Running along the north part of the Haram Area, and between
the two gateways just mentioned, is a colonnade, with arches that rest on solid
pillars; and adjacent thereto a dome that is supported by tall columns, and
adorned with lamps and lanterns. This is called Kubbat Ya'kub (the Dome of
Jacob)[This
building still exists close to the south of the Bab al 'Atm, which last must be
the gate said by our Pilgrim to lead to the cloisters of the Sufis.] --peace be upon him!--for at
this spot was his place of prayer.
And
further, along the breadth (or northern wall) of the Haram Area is a colonnade,
in the wall of which is a gate that leads to two cloisters (daryuzah), belonging to the Sufis, who
have their place of prayer here, and have built a fine Mihrab (or oratory).
There are always in residence a number of Sufis, who make this (oratory) the
place of their daily devotions, except on Friday, when they go into the Noble
Sanctuary, in order to attend the service of prayer therein. At the north
(west?) angle (rukn) of the Haram Area is a fine colonnade, with a large and beautiful
dome. On this dome there is an inscription, stating that this was the oratory
(Mihrab) of Zakariyya,[Zachariah's Mihrab is at present shown at a niche in the eastern
wall of the Aksa Mosque. It is impossible to identify the place mentioned in
the text with any building at present standing.] the prophet--peace be upon him!--for they say
that he was wont to continue ceaselessly in prayer at this spot. In the eastern
wall of the Haram Area there is a great gateway[This is the so-called Golden Gate.] skilfully built of squared
stones, so that one might almost say the whole was carved out of a single
block. Its height is fifty ells, and its width thirty; and it is sculptured and
ornamented throughout. There are ten beautiful doors (dar) in this gateway (set so
close), that between any two of them there is not the space of a foot. These
doors are all most skilfully wrought in iron and Damascaii brass work, set in
with bolts and rings. They say this gateway was constructed by Solomon, the son
of David--peace be upon him!--to please his father. When you enter this gateway
facing east, there are on your right-hand two great doors. One of them is
called Bab ar Rahmah (the, Gate of Mercy), and the other Bab at Taubah (the
Gate of Repentance); and they say of this last that it is the gate where
God--be He exalted and glorified!--accepted the repentance of David--upon whom
be peace! Near this gateway is a beautiful mosque.[This I understand to refer to
a building occupying the position of what is now known as Kursi Sulaiman, the
Throne of Solomon.] In former times it was only a hall (dahliz), but they turned the hall
into a mosque. It is spread with all manner of beautiful carpets, and there are
servants especially appointed thereto. This spot is greatly frequented of the
people, who go to pray therein, and seek communion with God--be He exalted and
glorified!--for this being the place where David--peace be upon him!--was
vouchsafed repentance, other men may hope to be turned likewise from their
sinfulness. They relate that David--peace be upon him!--as he crossed the
threshold to enter this building, had, through divine revelation, the joyful news
that God--glory and praise be to Him!--accepted of his repentance; and
thereupon David halted at this spot and worshipped. And I, Nasir, also
stationed myself to pray here, and besought of God--be He praised and
glorified!--to give me grace to serve Him and repent of my sins.
May
God--be He exalted and glorified!--grant grace to all His servants whom He hath
received in favour; and for the sake of Muhammad and his family, the Pure Ones,
vouchsafe to all repentance of their sins!
Adjacent
to the east wall, and when you have reached the south (eastern) angle (of the
Haram Area)--the Kiblah point lying before you, south, but somewhat
aside--there is an underground mosque, to which you descend by many steps.[These substructures at the S.
E. angle of the Noble Sanctuary are on the foundations of what appears to have
been an old corner tower, and lie adjacent to what were known to the Crusaders
under the name of Solomon's Stables. At the present day they are still shown as
the `Cradle of Jesus'.] It is situated immediately to the north of the (south) wall of
the Haram Area, covering a space measuring twenty ells by fifteen, and it has a
roof of stone, supported on marble columns. Here was the Cradle of Jesus. The
cradle is of stone, and large enough for a man to make therein his prayer
prostrations. I myself said my prayers there. The cradle is fixed into the
ground, so that it cannot be moved. This cradle is where Jesus was laid during
his childhood, and where He held converse with the people. The cradle itself,
in this mosque, has been made the Mihrab (or oratory); and there is likewise,
on the east side of this mosque, the Mihrab Maryam (or Oratory of Mary ; and
another Mihrab, which is that of Zakariyya (Zachariah)--peace be upon him!
Above these Mihrabs are written the verses revealed in the Kuran that relate
respectively to Zachariah and to Mary. They say that Jesus--peace be upon
Him!--was born in the place where this mosque stands. On the shaft of one of
the columns there is impressed a mark as though a person had gripped the stone
with two fingers; and they say that Mary, when taken in the pangs of labour,
did thus with one hand seize upon the stone. This mosque is known by the title
of Mahd 'Isa (the Cradle of Jesus)--peace be upon Him!--and they have suspended
a great number of lamps there, of silver and of brass, that are lighted every
night.
After
passing the entrance to this mosque, near by the (south-east) angle of the east
wall (of the Haram Area), you come to a great and beautiful mosque, which is
other than that called the Cradle of Jesus, and is of many times its size. This
is called the Masjid al Aksa (or the Further Mosque), and it is that to which
Allah--be He exalted and glorified!--brought His chosen (Apostle) in the night
journey from Mekkah, and from here caused him to ascend up into Heaven, even as
is adverted to in the words of the Kuran, 'I declare the glory of Him who
transported His servant by night from the Masjid al Haram' (the Sacred Temple
at Mekkah) `to the Masjid al Aksa' (the temple that is more remote at
Jerusalem).[`Kuran,'
ch. xvii., ver. I.] On this spot they have built, with utmost skill, a mosque. Its
floor is spread with beautiful carpets, and special servants are appointed for
its service, to serve therein continually.
From
the (south-east) angle, and along the south wall (of the Haram Area) for the
space of two hundred ells, there is no building, and this is (part of) the
court (of the Haram Area). The main building (of the Aksa Mosque)[The Persian word, Pushish, `covered part,' corresponds
with the Arabic term, Mughatta, which has the same signification. The `covered part' of a mosque
is the main building over the great Mihrab, and the pulpit, in front of which
public worship is performed, and is so-called to distinguish this part from the
mosque court with its minor chapels and colonnades, all of which, however, are
considered to form a necessary part of the mosque (Masjid), and to be included
under the general term.] is very large, and contains the Maksurah (or space railed off for
the officials), which is built against the south wall (of the Haram Area). The
length of the western side of the main building (of the Aksa) measures four
hundred and twenty cubits, and the width of it is one hundred and fifty cubits.[These are the figures in the
B. M. MS., which are also those of M. Schefer's translation. His text, however,
runs as follows, and differs both from his translation and the text of the B.
M. MS.: `The main building of the (Aksa) mosque is very large. Its length is
four hundred and eight cubits, and the Maksurah.lies to the right hand against
the south wall. The western side of the main building measures four hundred and
fifty cubits in the width: The figures, however, in both versions are much in
excess of the true measure ments.] The Aksa Mosque has two hundred and eighty marble columns,
supporting arches that are fashioned of stone, and both, the shafts and the
capitals of the columns are sculptured. All joints are riveted with lead, so
that nothing can be more firm. Between the columns measures six ells, and the
mosque is everywhere flagged with coloured marble, with the joints likewise
riveted in lead. The Maksurah is facing the centre of the south wall (of the
Mosque and Haram Area), and is of such size as to contain sixteen columns.
Above rises a mighty dome[In 425 A.H. (1033), the dome of the Aksa Mosque had been seriously
damaged by a shock of earthquake. It was restored next year by order of the
Fatimite Khalif of Egypt, Ad' Dhahir, the work, according to the extant
inscription in the Dome, having been terminated in the month Dhtu l Ka`adah,
426 A.H. (September, 1035), that is, less than eleven years prior to our
Pilgrim's visit.]
that is ornamented with enamel work, after the fashion to be seen in other parts
of the Noble Sanctuary. In this place there is spread Maghribi matting, and
there are lamps and lanterns, each suspended by its separate chain.
The
great Mihrab (or prayer niche towards Mekkah) is adorned with enamel work,[The present Mihrab only dates
from the time of Saladin, who restored the whole of the Aksa Mosque, after
retaking the Holy City from the Crusaders.] and on either side the Mihrab are two columns
of marble, of the colour of red carnelian. The whole of the low wall round the
Maksurah is built of coloured marble. To the right (of the Great Mihrab) is the
Mihrla of (the Khalif) Mu'awiyah, and to the left is the Mihrab of (the Khalit)
Omar--may Allah grant him acceptance! The roof of the (Aksa) Mosque is
constructed of wood, beautifully sculptured. Outside the doors and walls of the
Maksiirah, and in the parts lying towards the court (of the Haram Area) are
fifteen gateways (dargah), each of which is closed by a finely-wrought door, measuring ten
ells in height by six ells in the breadth. Ten of these doorways open in the
(east) wall (of the mosque), which is four hundred and twenty cubits in length,
and there are five in the width (or north wall) of the mosque, that measures
one hundred and fifty cubits.[The fifteen gates are mentioned by Mukaddasi (Translation, p. 42),
who, however, states that these were all on the north side of the mosque,
adding that eleven others opened on the east side.] Among these gates there is
one of brass, most finely wrought and beautiful, so that one would say it was
of gold set in with fired-silver (niello ?) and chased.[This is `the Great Brazen
Gate,' mentioned by Mukaddasi loc. cit.] The name of the Khalif Al Mamun is upon it,[M. Schefer is, I believe,
incorrect when he states in a note to his Translation (p. 81, note 2), that
this inscription of Al Mamun is extant. It is certainly not reproduced by M. de
Vogue in his work on Le Temple de Jerusalem (p. 86), which is the
reference given by M. Schefer, and I can find no mention of it elsewhere.] and they relate that Al
Mamun sent it from Baghdad. When all these gates of the mosque are set open the
interior of the building is light, even as though it were a court open to the
sky. When there is wind and rain they close these gates, and then the light
comes from the windows.
Along
all the four sides of the main building (of the Aksa Mosque) are chests (sanduk) that belong each to one of
the various cities of Syria and 'Irak, and near these the Mujawiran (or
pilgrims who are residing for a time in the Holy City) take their seat, even as
is done in the Haram Mosque at Mekkah--may Allah, be He glorified! ennoble the
same.
Beyond
the main building (of the Aksa), along the great (south) wall (of the Haram
Area) afore mentioned, rises a colonnade of two and forty arches, the columns
being all of coloured marble. This colonnade joins the one that is along the
west (wall of the Area).[See above (p. 30). This is in the place afterwards occupied by the
hall erected by the Knights Templars for their armoury, and which at the present
opens from the Aksa Mosque, and is called Baka'at al Baidha, or Aksa al
Kadimah.] Inside
the main building (of the Aksa) there is a tank in the ground which, when the
cover is set on, lies level with the floor, and its use is for the rain water,
which, as it comes down, drains therein. In the south wall (of the Haram Area)
is a gate leading to the places for the ablution, where there is running water.[This gate does not, I believe,
exist at the present day. The present Bab al Mutawadda (the Gate of the Place
of Ablution) opens on the west side of the Haram Area, and has nothing to do
with the one here mentioned, which I take to have been in the souterains of the
Aksa. The Ablution-place was just within the northern entrance to the Double
Passage close to the `Well of the Leaf;' there are still the remains of
water-pipes here, and of chambers. Ibn Batutah, in A.D. 1326, states that, `in
the south wall (of the Haram Area) is a single gate, that by which the Imam
enters.' (Edition by B. de Meynard, vol. i., p. I2I). (See also below, p. 41,
note.)] When a
person has need to make the ablution (before prayer), he goes down to this
place and accomplishes what is prescribed; for had the place (of ablution) been
set without the walls, by reason of the great size of the Haram Area, no one
could have returned in time, and before the appointed hour for prayer had gone
by.
The
roofs of all the buildings in the Haram Area are covered with lead. Below the
ground-level are numerous tanks and water-cisterns hewn out of the rock, for
the Noble Sanctuary rests everywhere on a foundation of live rock. There are so
many of these cisterns that, however much rain falls, no water flows away to
waste, but is all caught in the tanks, whence the people come to draw it. They
have constructed leaden conduits for carrying down the water, and the rock
cisterns lie below these, with covered passages leading down therein, through
which the conduits pass to the tanks; whereby any loss of water is saved, and
impurities are kept therefrom. At a distance of three leagues from the Holy
City I saw a great water-tank, whereinto pour all the streams that flow down
from the hills.[Solomon's
Pools in Wadi Urtas.] From thence they have brought an aqueduct that comes out into the
Noble Sanctuary. Of all parts of the Holy City this is where water is most
plentiful. But in every house, also, there is a cistern for collecting the rain
water, for other than this water there is none, and each must store the rain
which falls upon his roof. The water used in the hot-baths and other places is
solely from the storage of the rains.
The
tanks that are below the Haram Area never need to be repaired, for they are cut
in the live rock. Any place where there may have been originally a fissure or a
leakage, has been so solidly built up that the tanks never fall out of order.
It is said that these cisterns were constructed by Solomon--peace be upon him!
The roofing of them is like that of a baker's oven (tannur). Each opening is covered
with a stone, as at a well-mouth, in order .that nothing may fall down therein.
The water of the Holy City is sweeter than the water of any other place, and
purer; and even when no rain falls for two or three days the conduits still run
with water, for though the sky be clear and there be no trace (ef cloud), the
dew causes drops to fall.[Mukaddasi (Translation, p. 84) remarks on the plentiful dew-fall in
Palestine, and says that 'every night when the south wind blows, the gutters of
the Aksa Mosque are set running.']
As I
have written above, the Holy City stands on the summit. of a hill, and its site
is not on level ground. The place, however, where the Noble Sanctuary stands is
flat and on the level; but without the Area the enclosing wall varies in height
in different places, by reason that where the fall is abrupt, the Haram wall is
the highest, for the foundation of the wall lies at the bottom of the
declivity; and where the ground mounts, the wall, on the other hand, has, of
need, been built less high. Wherever, in the city itself and in the suburbs,
the level is below that in the Haram Area, they have made gateways, like
tunnels (nakab), cut through, that lead up into the court (of the Noble
Sanctuary). One such as these is called Bab an Nabi (or the Gate of the
Prophet)--peace and blessing be upon him!--which opens towards the Kiblah
point, that is towards the south.[From its orientation south, this gate cannot be the present `Gateof
the Prophet,' otherwise called Bab al Magharibah, or of the Moghrebins, which
opens west,
at the south extremity of the west wall. Nasir's Gate of the Prophet most
probably opened at the place in the south wall originally occupied by either
the' Double Gate' or the 'Triple Gate,' both of which at the present day are
closed.]
(The
passage-way of this gate) is ten ells broad, and the height varies by reason of
the steps; in one place it is five ells high, and in others the roof of the
passage-way is twenty ells above you. Over this passage-way has been erected
the main building of the (Aksa) Mosque, for the masonry is so solidly laid that
they have been able to raise the enormous building that is seen here, without
any damage arising to what is below. They have made use of stones of such a
size, that the mind cannot conceive how, by human power, they were carried up
and set in place. It is said, however, that the building was accomplished by
Solomon, the son of David--peace be upon him! The Prophet--peace and blessing
be upon him!--on the night of his Ascent into Heaven (Mi`raj), passed into the Noble Sanctuary
through this passage-way, for the gateway opens on the road from Mekkah. Near
it, in the wall, is seen. the imprint on the stone of a great shield. It is
said to be that of Hamzah ibn 'Abd al Mutallib, the Prophet's uncle--peace be
upon him!--who once seated himself here with his shield on his back, and
leaning against the wall, left the mark of the same thereon. This gateway of
the Haram leading into the tunnelled passage-way, is closed by a double-leafed
door, and the wall of the Haram Area outside it is of a height of near upon
fifty ells. The reason for the piercing of this gateway was to enable the
inhabitants of the suburb lying obliquely beyond to enter the Haram Area at
their pleasure, without having to pass through other quarters of the city. To
the right of this gateway there is in the wall a block of stone eleven[M. Schefer's text reads
'fifteen.' Referring apparently to the stones in the `Great Course.'] cubits high and four cubits
across, and this is larger than any other of the stones of the wall, although
there are many others that measure four and five ells across set in the masonry
at a height of thirty and forty ells.
In
the width of the Haram Area there is a gate, opening towards the east, called
Bab al 'Ain[The
`width' (pahna) would seem to imply the south wall of the area, and in this case
the walled-up 'Single Gate' is probably the one referred to. But if the Bab al
'Ain was in the east wall it must then be identified with the gate sometimes
called Bab al Janaiz (the Gate of the Funerals), long since walled up.] (or the Gate of the Spring);
passing out from which you descend a declivity to the Spring of Silwan
(Siloam). There is also another gate (the passage-way of which) is excavated in
the ground, and it is called Bab al Hittah (the Gate of Remission).[The present Bab an Nabi.] They say that this is the
gate by which God-be He exalted and glorified!--commanded the Children of
Israel to enter the Noble Sanctuary, according to His word--be He exalted!--(in
the Kurran),[Chapter
ii. 55.] `Enter
ye the gate with prostrations, and say (Hittah), " Remission!" and We
will pardon you your sins, and give an increase to the doers of good.'
There
is still another gate (to the Haram Area), and it is called Bab as Sakinah (the
Gate of the Shechinah, or Divine Presence),[The Gate of the Shechinah (according to Suyuti)
stood close beside the Bab as Silsilah, the Gate of the Chain, and both
gateways opened apparently into the same street. The present Bab as Salam.] and in the hall (dahliz) adjacent thereto is a
mosque that has many Mihrabs (or prayer niches). The door at the entrance
thereof is barred, so that no one can pass through. They say that the Ark of
the Shechinah, which God--be He exalted and glorified!--has alluded to in the
Kuran, was once placed here, but was borne away by Angels. The whole number of
gates, both upper and lower, in the Noble Sanctuary of the Holy City, is nine,
and we have here above described them.[Ten gates in all have been mentioned, viz.: 1. Al Hittah; 2. An
Nabi; 3. Al 'Ain; 4. Ar Rahmah and At Taubah; 5. Bab al Abwab; 6. Al Asbat;
7.To Suffi Cloisters; 8. As Sakar; 9. Daud; 10. As Sakinah.]
In
the middle of the court of the Haram Area is the platform (dukkan), and set in the midst
thereof is the Sakhrah (or Rock), which before the revelation of Islam was the
Kiblah (or point turned to in prayer). The platform was constructed by reason
that the Rock, being high, could not be brought within the compass of the
mainbuilding (of the Aksa Mosque). Wherefore the foundations of this platform
were laid, measuring three hundred and thirty cubits by three hundred,[The dimensions of the width
(`300 cubits') are omitted in theB. M. MS., and are inserted from M. Schefer's
text. The platform at the present day measures roughly:-North side, 530 feet;
south side, 435 feet; east side, 550 feet; west side, 560 feet. Three hundred
and thirty cubits for the length north to south gives 660 feet, and three
hundred cubits (?) for the breadth east and west gives 600 feet, which, if
exact, would show that in our Pilgrim's days the platform was larger than it is
at present] and
the height thereof twelve ells.
The
surface of the same is level and beautifully paved with slabs of marble, with
walls the like, all the joints being riveted with lead. Along the edge of its
four sides are parapets of marble blocks, that fence it round, so that, except
by the openings left for that purpose, you cannot come thereto. From up on the
platform you command a view over the roofs of the (Aksa) Mosque. There is an
underground tank in the midst of the platform, whereto is collected, by means
of conduits, all the rain-water that falls on the platform itself; and the
water of this tank is sweeter and purer than is the water of any other of the
tanks in the Haram Area.
On
the platform rise four domes. The largest of them is the Kubbat as Sakhrah (the
Dome of the Rock), which Rock was of old the Kiblah. This dome is so situate as
to stand in the middle of the platform, which itself occupies the middle of the
Haram Area. The edifice is built in the form of a regular octagon, and each of
its eight sides measures three-and-thirty cubits.[Each of the sides of the octagonal building
measures rather over sixty-six feet, giving roughly two feet for the size of
the cubit.] There
are four gates facing the four cardinal points, namely, east, west, north, and
south; and between each of these is one of the oblique sides of the octagon.
The walls are everywhere constructed of squared stones, and are twenty cubits
(in height). The Rock itself measures a hundred ells round; it has no regular
form, being neither square nor circular, but is shapeless, like a boulder from
the mountains. Beyond the four sides of the Rock rise four piers of masonry
that equal in height the walls of the (octagonal) building, and between every
two piers, on the four sides, stand a pair of marble pillars, which are like to
the height of the piers. Resting on these twelve piers and pillars is the
structure of the dome, under which lies the Rock; and the circumference of the
dome is one hundred and twenty cubits.[From the very exact plans in M. de Vogue's `Jderusalem,' the full
diameter of the drum of the Dome is twenty-three metres or seventy-five and a
half feet. This gives a circumference of two hundred and thirty-seven feet,
which agrees very well with the hundred and twenty cubits (two hundred and
forty feet) of the text.] Between the walls of the (octagonal) building, and the circle of
piers and pillars--and by the term `pier' (sutan) I understand a support that
is built up, and is square; while the term `pillar' (ustuwanah) denotes a support that is
cut from a single block of stone, and is round--between this inner circle of
supports, then, and the outer walls of the edifice, are built eight[The B. M. MS. and M. Schefer's
text both give `six' as the number of piers in the outer circle, but this
neither corresponds with what follows some lines below (where the total number
of the piers in outer and inner circles is stated to be twelve, i.e., four plus eight), nor with the actual
condition of the Dome of the Rock, which apparently never had more than four
piers in the inner, and eight in the outer circle.] other piers of squared
stones, and between every two of them are placed, equidistant, three columns in
coloured marble. Thus, while in the inner circle between every two piers there
are two columns, there are here (in the outer circle) between every two piers,
three columns.[Thus
in all MSS., but possibly our Pilgrim has made a mistake. To agree with the
present arrangement of piers and columns he should have said: `Between each of
the four piers of the inner circle are three columns, and between each of the
eight outer piers are two columns,' i.e. (4 + 8) twelve piers, and (4 x 3 plus 8 x 2) twenty-eight columns.
See however, At Ya`kubi's description (circa 874 A.D.), as given in the Quart.
State,, for
April, 1887 (p. 95), who says there are twelve piers and thirty columns.] On the capital of each pier
are set four volutes (shakh), from each of which springs an arch; and on the capital of each
column are set two volutes; so that at every column is the spring of two
arches, while at every pier is the spring of four.
The
great Dome, which rises above the twelve piers standing round the Rock, can be
seen from the distance of a league away, rising like the summit of a mountain.
From the base of the Dome to its pinnacle measures thirty cubits, and this
rises above the (octagonal) walls that are twenty ells high--for the Dome is
supported on the pillars that are like in height to the outer walls--and the
whole building rises on a platform that itself is twelve ells high, so that
from the level of the Court of the Noble Sanctuary to the summit of the Dome
measures a total of sixty-two ells.[I note this as the principal passage for proving that Nasir-i-
Khusrau uses the terms `gez' (ell) and `arch' (cubit) synonymously. On a
previous page he has said that the platform is twelve arsh high; here he says it measures
twelve gez,
and this added to twenty gez (walls) and to thirty arsh (dome) makes sixty-two gez. The height of the Dome of the
Rock at the present day, measuring from floor to summit of Dome, is, roughly,
one hundred and twelve feet. Our Pilgrim estimates it (deducting the height of
the platform) at fifty ells or cubits, i.e., one hundred feet.] The roofing and the ceiling
of this edifice are in woodwork, that is set above the piers, and the pillars,
and the walls, after a fashion not to be seen elsewhere. The Rock itself rises
out of the floor to the height of a man, and a balustrade of marble goes round
about it in order that none may lay his hand thereon. The Rock inclines on the
side that is towards the Kiblah (or south), and there is an appearance as
though a person had walked heavily on the stone when it was soft like clay,
whereby the imprint of his toes had remained thereon. There are on the rock
seven such footmarks, and I heard it stated that Abraham--peace be upon
him;--was once here with Isaac--upon him be peace!--when he was a boy, and that
he walked over this place, and that the footmarks were his.
In
the house of the Dome of the Rock men are always congregated, pilgrims and
worshippers. The place is laid with fine carpets of silk and other stuffs. In
the middle of the Dome, and over the Rock, there hangs from a silver chain a
silver lamp; and there are in other parts of the building great numbers of
silver lamps, on each of which is inscribed its weight. These lamps are all the
gift of the (Fatimite Khalif, who is) Sultan of Egypt, and according to the
calculation I made, there must be here silver utensils of various kinds of the
weight of a thousand Manns (or about a ton and a half). I saw there a huge wax
taper that was.seven cubits high, and three spans (shibr) in diameter. It was (white)
like the camphor of Zibaj,[Zibaj or Zabij--according to the author of the `Marasid al
Ittila'-is the name of the country in the further parts of India, on the
frontiers of China, i.e., Cochin China (?).] and (the wax) was mixed with ambergris. They told me that the
Sultan of Egypt sent hither every year a great number of tapers, and among the
rest, the large one just described, on which the name of the Sultan was written
in golden letters.
The
Noble Sanctuary is the third of the Houses of God--be He exalted and glorified!--and
the doctors of religion concur in saying that a single prayer offered up here,
in this Holy City, has vouchsafed to it the effect of five-and-twenty thousand
prayers said elsewhere; just as in Medinah, the City of the Prophet--peace and
benediction be upon him!--every single prayer may count for fifty thousand,
while each that is said in Mekkah, the Venerable--God, be He exalted, ennoble
the City!--will pass for a hundred thousand. And God--be He exalted and
glorified!--give grace to all His servants, that they may one day acquit
themselves of such prayers!
As I
have said before, all the roof and the exterior parts of the Dome of the Rock
is covered with lead, and at each of the four sides of the edifice is set a
great gate, with double folding-doors of Saj-wood (or teak). These doors are
always kept closed.
Besides
the Dome of the Rock there is (on the platform) the dome called Kubbat as
Silsilah (or the Dome of the Chain). The `chain' is that which David--peace be
upon him!--hung up, and it was so that none who spoke not the truth could grasp
it, the unjust and the wicked man could not lay hand on it, which same is a
certified fact, and well known to the learned. This Dome is supported on eight
marble columns, and six stone piers;[The present Dome of the Chain has six columns in the inner circle
supporting the cupola, and eleven columns in the outer circle (counting the two
built in on either side the Prayer-niche).] and on all sides it is open, except on the side
towards the Kiblah point, which is built up, and forms a beautiful Mihrab.
And
again, on the platform, is another Dome, that surmounts four marble columns.
This, too, on the Kiblah side, is walled in, forming a fine Mihrab. It is
called Kubbat Jibrail (the Dome of Gabriel); and there are no carpets spread
here, for its floor is formed by the live rock, that has been here made smooth.
They say that on the night of the Mi'raj (the ascent into heaven), the steed
Burak was tied up at this spot, until the Prophet--peace and benediction be
upon him!--was ready to mount. Lastly, there is yet another Dome, lying twenty
cubits distant from the Dome of Gabriel, and it is called Kubbat ar Rasul (or
the Dome of the Prophet)--peace and benediction be upon him![Now generally known as the
Kubbat al Mi'raj, the Dome of the Ascension.] This Dome, likewise, is set upon four marble
piers.
They
say that, on the night of his ascent into heaven, the Prophet--peace and
benediction be upon him!--prayed first in the Dome of the Rock, laying his hand
upon the Rock. And as he came forth, the Rock, to do him honour, rose up, but
the Prophet--peace and benediction be upon him!--laid his hand thereon to keep
it in its place, and there firmly fixed it. But, by reason of this uprising,
even to the present day, it is here partly detached (from the ground below).
The Prophet--the peace of Allah be upon him, and His benediction!--went on
thence and came to the Dome which is now called after him, and there he mounted
(the steed) Burak; and for this reason is the Dome venerated. Underneath the
Rock is a large cavern, where they continually burn tapers, and they say that
when the Rock moved in order to rise up (in honour o£ the Prophet), this
space below was left void, and that the Rock became fixed, and so it has remained;
even as may now be seen.
Now,
regarding the stairways that lead up on to the platform of the court of the
Noble Sanctuary, these are six in number, each with its own name.
On
the side (south) towards the Kiblah, there are two flights of steps that go up
on to the platform. As you stand by the middle of the retaining wall of the
platform (on the south), there is one flight to the right hand and another to
the left. That lying on the right is called Makam an Nabi (the Prophet's
Station)--peace be upon him!--and that lying on the left is called Makam Ghuri
(or the Station of Ghuri). The stairway of the Prophet's Station is so called
for that on the night of his ascent the Prophet--upon him be peace and
blessing!--went up to the platform thereby, going thence to the Dome of the
Rock. And the road hither from the Hijjaz comes by this stair. At the present
day this stairway is twenty cubits broad, and each step is a rectangular block
of carefully chiselled stone in one piece, or sometimes in two. The steps are
laid in such a fashion that it would be possible to ride on horseback up on to
the platform thereby. At the top of this stairway are four piers (sutun) of marble, green, like the
emerald, only that the marble is variegated with numberless coloured spots ;
and these pillars are ten cubits in height, and so thick that it would take two
men to encompass them. Above the capitals of these four pillars rise three
arches, one opposite the gate, and one on either side; and (the masonry)
crowning the arches is flat-topped and rectangular with battlements (kangurah) and a cornice (shurfah) set therein. These pillars
and the arches are ornamented in gold and enamel work, than which none can tie
finer.
The
balustrade (dar-afrin) round the (edge of the) platform is of green marble variegated
with spots, so that one would say it was a meadow covered with flowers in
bloom.
The
stairway of Makam Ghuri consists of a triple flight, and the three lead up
together on to the platform, one in the middle and two on either side, so that
by three ways can people go up. At the summit of each of the three flights are
columns supporting arches with a cornice. Each step is skilfully cut, of
squared stone, as noted above, and each may consist of two or three blocks in
the length. Over the arcade above is set a beautiful inscription in gold,
stating that it was constructed by command of the Amir Laith ad Daulah
Nushtakin Ghuri, and they told me that this Laith and Daulah had been a servant
of the Sultan of Egypt, and had caused these steps and gangways to be built.[Anushtakfn Amfr al Juyush
(Generalissimo), originally .a Turk stave from Khoten, was Governor of Syria,
under the Fatimite Khalif Ad Dhahir, from 419 A.H. (1028 A.D.) to 433 (1041).
It would appear that this stairway was destroyed during the Frank occupation,
or later, for at the present day there is no triple flight of steps leading up on
this side of the platform. There are, however, two separate stairways, as of
old, but each is of a single flight.]
On
the western side pf the platform there are, likewise, two flights of steps
leading up thereon, and constructed with the same skill as those I have just
described. On the east side there is but one flight. It is built after a like
fashion to the foregoing, with columns and an arch with battlements above, and
it is named Makam Sharki (or the Eastern Station). On the northern side (of the
platform) there is also a single stairway, but it is higher and broader than
are any of the others. As with those, there are here columns and arches built
(at the top of the flight), and it goes by the name of Makam.Shami (that is the
Syrian or Northern Station). According to the estimate I made, these six
flights of steps must have had expended upon them one hundred thousand dinars
(or £50,000).
In
the court of the Haram Area, but not upon the platform, is a building
resembling a small mosque. It lies towards the north side, and is a walled
enclosure (hadhirah), built of squared stones, with walls of over a man's height. It
is called the Mihrab Daud (or David's Oratory)[This Mihrab Daud,which is said to be in the
northern portion of the Haram Area, and near the Kursi Sulaimn, can hardly be
the place named at present `the Oratory of David,' which is a niche in the
great south wall of the Area. It is probably the Kubbat Sulaiman of Mujir ad
Din, near the Bab al 'Atm, and lying south-west of that gate.] . Near this enclosure is a
rock, standing up about as high as a man, and the summit of it, which is
uneven, is rather smaller than would suffice for spreading thereon a (prayer)
rug (zilu).
This place, they say, was the Throne of Solomon (Kursi Sulaimin), and they
relate that Solomon--peace be upon him! --sat thereon while occupied with
building the Noble Sanctuary.
Such,
then, are the sights I saw in the Noble Sanctuary of the Holy City; and noted
down in the diary that I wrote; and, lastly, among other wonders that I saw in
the Sanctuary of the Holy City was the Tree of the Houris.[According to Muslim tradition,
the Houris appeared to Mohammed under some trees, not far from the Platform of
the Rock, when he came hither on the night when he went up to heaven on the
steed Burak.]
Now,
it was my intention to go down from the Holy City and make my visitation (at
Hebron, to the tomb of) Abraham, the Friend of the Merciful--peace and
benediction be upon him!--and on Wednesday, the first day of the month of Dhu-1
Ka'adah, of the year of the Flight 438 (29th April, 1047 A.D.), I set out. From
the Holy City to Hebron is six leagues, and the road runs towards the south.
Along the way are many villages with gardens and cultivated fields. Such trees
as need little water, as, for example, the vine and the fig, the olive and the
sumach, grow here abundantly, and of their own accord. A couple of leagues from
the Holy City is a place where there are four villages; and there is here a
spring of water with numerous gardens and orchards, and it is called Faradis
(or the Paradises), on account of the beauty of the spot.[These must be in the valley of
Urtas, which runs down to Jabal Faradis--the ancient Herodium, and at the
present day vulgarly called Frank Mountain. In the name Urtas--where are the so-called
`Pools of Solomon'--M. Schefer would see a corruption of the Latin Hortus, with the same meaning as Firdus (Plural, Furadis), which is the original
Persian word for a paradise or park.] At the distance of a league from the Holy City is a place
belonging to the Christians, which they hold in greatest veneration, and there
are always numerous pilgrims of their people who come hither to perform their
visitation. The place is called Bait al Lahm (Bethlehem). The Christians hold a
festival here, and many will come for it all the way from Rum (or the Greek
Empire). The day I myself left the Holy City I passed the night at Bethlehem.
The
people of Syria, and the inhabitants of the Holy City, call the Sanctuary (or
Mash-had at Hebron) Khalil (that is, `the Friend' of Allah, Abraham)--His
blessing be upon him!--and they never make use of the real name of the village,
which name is Matlun.[Hebron in the early Arab annals is divided into four quarters or
villages--Habran, Marthun, Bait 'Ainun, and Bait Ibraham. Mathlun is doubtless
a corruption of the second of these names (see Yakut's `Geographical
Dictionary,' text, vol. ii., p. 195).]
This
Sanctuary has belonging to it very many villages that provide revenues for
pious purposes. At one of these villages is a spring, where water flows out
from under a stone, but in no great abundance; and it is conducted by a
channel, cut in the ground, to a place outside the town (of Hebron), where they
have constructed a covered tank for collecting the water, so that none may run
to waste, and that the people of the town, and the pilgrims, may be able to
supply their wants. The Sanctuary (Mash-had) stands on the southern border of
the town, and extends towards the south-east.[The exact orientation of the quadrangle is fifty
degrees true bearing, and consequently the great Mihrab of the Kiblah point
lies almost exactly south-east.] The Sanctuary is enclosed by four walls, built of squared
masonry, and in its upper part (the area) measures eighty cubits long by forty
cubits across.[The
exact dimensions externally of the Haram Walls, as measured by T.R.H. Prince Albert Victor and
Prince George of Wales during their visit (1882), are one hundred and
ninety-seven feet by one hundred and eleven feet. Our Pilgrim's measurement is
considerably under the real size. The average outside height of the ancient (or
Herodian?) walls is forty feet, or twenty cubits, as in the text.] The height of the (exterior)
walls is twenty cubits, and at their summit the width of the walls is two
cubits. The Mihrab (or niche) and the Maksurah (or enclosed space for Friday
prayers) stand in the width of the building (at the south end). In the Maksurah
are many fine Mihrabs. There are two tombs occupying the Maksurah,[The present building, known as
the church, is of the time of the Crusaders. The building Nasir saw has
disappeared.]
laid so that their heads lie towards the Kiblah (point, south). Both these
tombs are covered by cenotaphs, built of squared stones as high as a man. That
lying on the right hand (to the west) is the grave of Isaac, son of Abraham;
and that on the left (or to the east is the grave of his wife (Rebecca)--peace
be upon them!
Between
the two graves may measure the space of about ten cubits. In this part of the
Sanctuary the floor and the walls are adorned with precious carpets and
Maghribi matting that is more costly even than brocade stuff (diba). I saw here a piece of
matting, serving as a prayer-rug, which they told me the Amir al Juyush (or
Captain-General), in the service of the Sultan of Egypt, had sent hither, and,
they said that at Cairo (Misr) this prayer-rug had been bought for thirty gold Maghribi dinars
(or about £15). Now, the same quantity of Rumi (or Greek) brocade would
not have cost so much, and the equal of this mat I never saw elsewhere.
Leaving
the Maksurah, you find in the court of the Sanctuary two buildings. Facing the
Kiblah (point, south), the one lying on the right hand (or to the west),
contains the Tomb of Abraham, the Friend of Allah--His blessing be upon him!
This building is of such a size that inside it is another building which you
cannot. enter, but which has in it four windows, through which the pilgrims,
who stand about it, may look and view the tomb that is within. The walls and
the floor of this chamber are covered with brocade stuffs, and the cenotaph is
made of stone, measuring three ells (in length), with many silver lamps and
lanterns hung above it. The other edifice, lying on the left hand as you face
the Kiblah (or on the eastern side), has within it the Tomb of Sarah, the wife
of Abraham--peace be upon him! Between the two edifices is the passage-way that
leads to both, and this is like a hall (dahliz), and here also are
suspended numerous lamps and lanterns.
After
passing by these two edifices, you come to two other sepulchral chambers lying
close one to another, that to the right (or on the west side) containing the
Tomb of the Prophet Jacob--peace be upon him!--and that to the left (or east
side) the Tomb of his wife (Leah). Beyond this again are other buildings, where
Abraham the blessing of Allah be upon him!--was wont to dispense his
hospitality; but within the Sanctuary there are these six tombs only. Outside
the four walls (of the Sanctuary) the ground slopes away, and here on the
(west) side is the Sepulchre of Joseph, the son of Jacob--peace be upon them
both!--over whose gravestone they have built a beautiful dome.
On
this side, where the ground is level--that is, beyond the Sepulchre of Joseph
and the Sanctuary--lies a great cemetery, whither they bring the dead from many
parts to be buried. On the flat roof of the Maksurah, in the (Hebron) Sanctuary,
they have built cells for the reception of the pilgrims who come hither; and
their revenues for this charity are considerable, being derived from villages
fand houses in the Holy City. They grow at Hebron for the most part barley,
wheat being rare; but olives are in abundance. The pilgrims, and voyagers, and
other guests (of the Sanctuary), are given bread and olives. There are very
many mills here, worked by oxen and mules, that all day long grind the flour;
and, further, there are slave-girls who, during the whole day, are baking the
bread. The loaves they make here are each of them of a Mann weight (or about
three pounds), and to every person who arrives they give daily a loaf of bread,
and a dish of lentils cooked in olive-oil, also some raisins. This practice has
been in usage from the days of (Abraham) the Friend of the Merciful--peace be
upon him!--down to the present hour;and there are some days when as many as
five hundred pilgrims arrive, to each of whom this hospitality is offered.
It
is said that in early times the Sanctuary (at Hebron) had no door into it, and
hence that no one could come nearer to (the tombs) than the outer porch (iwan), whence, from outside, they
performed their visitation. When, however, the (Fatimite Khalif) Mahdi came to
the throne of Egypt,['Ubaid Allah al Mahdi, the founder of the Fatimite dynasty, who, in
the year 306 A.H. (918 A.D.), was for some tittle Master of Egypt.] he gave orders that a door
should be opened (into the Sanctuary), and he provided utensils and carpet and
rugs, besides causing many (convenient) edifices to be built. The entrance door
of the Sanctuary is in the middle of the northern wall,[The only doorway that pierces
the Haram walls at the present day is at about the centre of the eastern wall. As,
however, the Kiblah point is really south-east--though our Pilgrim always
speaks of it as south--the long wall of the Haram on the left hand (facing the Kiblah) is
in truth the north-east wall, and a door in it might be said to face north, for north-east.] and is four ells high from
the ground. On either side of it are stone steps, one stairway for going up,
and one for coming down, and the gateway is closed by a small iron door.
From
Hebron I came back to the Holy City, and thence set out on foot with a company
of people whose intention it was to make the journey to the Hijjaz. Our guide
was a certain man, Abu Bakr Hamadani by name, who was of a pleasant countenance
and sturdy, and he walked afoot. We started from the Holy City on the 15th of
Dhu-l Ka'adah, in the year 438 (14th May, 1047 A.D.); and, after three days,
reached a place called Ar'ar,[So in all the MSS., including the Epitome, which begins again at
this point. M. Schefer's translation gives `Izra,' but he adds in a note that
the reading of the name is uncertain. Ar'ar or Ar'air is probably Aroer, on the
Arnon (Wadi Mojib). Wadi-l Kura lies on the limit of the territory of Medinah.] where there is running water
and trees. Thence we came on to a further stage,[The B. M. MS. breaks off here and, leaving out a
page, continues with the words trantslated at note () on p. 61. My translation
is from M. Schefer's text.] called Wadi-l Kura, from which place in ten days' journey we
reached Mekkah. No (pilgrim) caravan had arrived there that year from any
quarter, and provisions were scarce, for everybody was in fear of the (bedawin)
Arabs. At Mekkah we alighted in the street of the perfume-sellers, which is by
the Gate of the Prophet--peace be upon him!--and on the Monday were present at
'Arafat. When I had come back from the ceremony, I remained but two days longer
at Mekkah; and then took the road towards Syria, returning to (Jerusalem) the
Holy City, which I entered again on the 5th of Muharram, of the Lunar year (of
the Flight) 439 (2nd July, 1047). I shall not now give a description of Mekkah
and the Pilgrimage there, but shall reserve all mention thereof till I come to
speak of my subsequent visit.
In
the Holy City (of Jerusalem), the Christians possess a church which they call
Bai'at-al-Kumamah[Literally,
'the Church of the Dunghill,' for the word Kumamah is a designed corruption on
the part of the Muslims of Kayamah, the Arabic name of the church, meaning Anastasis, or Resurrection.] (which is the Church of the
Resurrection), and they hold it in great veneration. Every year great
multitudes of people from Rum (the Greek Empire) come hither to perform their
visitation; and the Emperor of Byzantium himself even comes here, but privily,
so that no one should recognise him. In the days when (the Fatimite Khalif) Al
Hakim-bi-amr-Allah was ruler of Egypt, the Greek Caesar had come after this
manner to Jerusalem. Al Hakim having news of it, sent for one of his
cup-bearers, and said to him, `There is a man of so and such a countenance and
condition whom thou wilt find seated in the mosque (Jami`) of the Holy City; go
thou, therefore, and approach him, and say that Hakim hath sent thee to him,
lest he should think that I, Hakim, knew not of his coming; but tell him to be
of good cheer, for I have no evil intention against him.'
Hakim
at one time ordered the church (of the Resurrection) to be given over to
plunder, which was so done, and it was laid in ruins.[The church was laid in ruins
in the year 1009A.D. by the mad Khalif Hakim's orders, and was not rebuilt till
1037, under Al Mustansir, who granted this privilege to the Emperor Michael
IV., the Paphlagonian, on consideration of his setting free five thousand
Muslim captives.]
Some time it remained thus; but afterwards the Caesar of Byzantium sent ambassadors
with presents and promises of service, and concluded a treaty in which he
stipulated for permission to defray the expenses of rebuilding the church, and
this was ultimately accomplished.
At
the present day the church is a most spacious building, and is capable of
containing eight thousand persons. The edifice is built, with the utmost skill,
of coloured marbles, with ornamentation and sculptures. Inside, the church is
everywhere adorned with Byzantine brocade, worked in gold with pictures. And
they have portrayed Jesus-peace be upon Him!--who at times is shown riding upon
an ass. There are also pictures representing other of the Prophets, as, for
instance, Abraham, and Ishmael, and Isaac, and Jacob with his sons--peace be
upon them all! These pictures they have overlaid with a varnish of the oil of
Sandaracha (Sandarus, or red juniper); and for the face of each portrait they have
made a plate of thin glass, which is set thereon, and is perfectly transparent.
This dispenses with the need of a curtain, and prevents any dust or dirt from
settling on the painting, for the glass is cleaned daily by the servants (of
the church). Besides this (Church of the Resurrection) there are many others
(in Jerusalem), all very skilfully built; but to describe them all would lead
into too great length. In the church (of the Resurrection) there is a picture
divided into two parts, representing Heaven and Hell. One part shows the people
of paradise in Paradise, while the other shows the people of hell in Hell, with
all that there is therein; and assuredly there is nowhere else in the world a
picture such as this. There are seated in this church great numbers of priests
and monks who read the Evangel and say prayers, for both by day and by night
they are occupied after this manner.
Now,
it was my intention to have left the Holy City, and gone by sea to
Egypt--before returning from thence to Mekkah-but the wind was so contrary as
to make a sea-voyage impossible. I set out, therefore, by the landroad; and,
after passing Ramlah, came to the city called 'Askalan (Ascalon). The bazaar
and the mosque are both fine; and I saw here an arch, which they told me was
ancient, and had been part of a mosque. The arch was built of such mighty
stones that, should any desire to throw it down, he would spend much money
before he could accomplish it. On the road beyond Ascalon I saw many villages
and towns, to note each of which would be wearisome; so I omit the mention of
the places I passed before coming to the town called Tinah, which is a harbour
with many ships; and from Tinah I took passage in a ship going to Tinnis (in
Egypt).