FRANKS AND MOSLEMS
There is no more charming character in Moslem history than Saladin,
the brave and generous sulṭân who settled the Eastern question with
Richard Lion-heart of England, and whose life was lovingly written
by his faithful follower Beha-ed-Dîn, the ḳâḍdî of Jerusalem.[548]
_Ṣalâḥ-ed-Dîn Yûsef el Aiyûbi_, “the benefactor of the Faith, Joseph,
son of Job,” was born in 1137, and was therefore about fifty years
old when he took the Holy City. His father, Aiyûb, son of Shâdi, was
a Kurd in the service of the Atabek dynasty, being first governor of
Tekrît and afterwards of Ba’albek. Nûr-ed-Dîn of Damascus sent Shirkoh,
Saladin’s uncle, to assist Egypt in 1163, and Saladin accompanied him.
A series of remarkable events placed him at the head of Islâm in 1174
A. D.; for his uncle died in 1169, and was followed by the Fâṭemite
khalîfah El ’Adid, and by Nûr-ed-Dîn himself,[549] whose widow Saladin
married. Thus, at a time when Europe was torn by the great quarrel
between the emperor Frederick Barbarossa and Pope Alexander III., Islâm
was at length united under Saladin as the protector of the ’Abbaside
khalîfah.
[Sidenote: THE BATTLE OF ḤAṬṬÎN]
The raids which Saladin made on the Latin kingdom met at first with
little success. He was defeated at Gezer in 1177, and his incursions
to Jezreel in 1183 and to Nâblus in 1184 had no permanent effect, nor
was he able to take the strong fortress of Kerak, east of the Dead
Sea. He was involved in a struggle with the Atabeks at Môsul, and not
until he had signed peace with them, on March 3, 1186, was he free
to turn his whole force against the Franks. They were well aware of
his intentions, and early in the following year King Guy summoned his
feudatories to assemble at the great springs a mile west of Sepphoris
in Lower Galilee. In March, Renaud of Chatillon broke the truce by
capturing a Moslem caravan from Mekkah, and leading his prisoners to
Kerak. Saladin marched against him, and meantime an advanced guard of
his army, under his son Melek el Afḍal, raided the neighbourhood of
Nazareth. On May 1 they encountered near Kefr Kenna the masters of the
Temple and Hospital, who had only an hundred and forty knights with
them. The knights were defeated, and the master of the Hospital with
the marshal of the Temple Order were slain. Saladin at once joined his
son, and 50,000 fighting men gathered at the Fountain of Sepphoris to
oppose him. The fatal battle of Ḥaṭṭîn was lost by King Guy through
a strategical mistake. He was warned by Raymond of Tripoli not to
advance, because there was no water on the route. But the Templars were
burning with rage at their recent defeat, and the master over-persuaded
the king to attack the position which Saladin held covering the springs
on the plateau west of Tiberias. The Christians perished from heat and
thirst; and, excepting Raymond of Tripoli and Balian of Ibelin, who
cut their way out, all the Frank leaders were taken prisoners. They
were all well treated except Renaud, whom Saladin slew, as the cause of
the war and the most dangerous of the enemies of Islâm. Like Titus, he
also considered that priests must die when conquered, and he therefore
commanded the execution of all the Templars (except the master) and the
Hospitallers. Thus two hundred of the most dreaded defenders of the
Latin kingdom, all the surviving knights of both orders, were beheaded
as being under religious vows.
So rapid were Saladin’s marches after this victory that all Palestine
and Syria--except the seaboard cities of Tyre and Tripoli, and the
northern capital of Antioch--fell into his hands before any help could
come from Europe.[550]
[Sidenote: SALADIN’S SIEGE]
On December 20, 1187, the Moslems appeared on the west side of
Jerusalem, but the sulṭân afterwards shifted his camp to the north.
We have two accounts of the siege, one by Bernard the Treasurer, the
other by Beha-ed-Dîn. Balian of Ibelin had thrown himself into the
city, where he found not a single knight. He made fifty new ones, and
stripped off the silver ornaments of the Holy Sepulchre, coining them
to pay his troops. Saladin offered terms, which were refused. The
chronicler records an extraordinary incident, which casts a strange
light on the superstitions of the age. “The ladies of Jerusalem took
cauldrons, and placed them before Mount Calvary, and having filled
them with cold water, put their daughters in them up to the neck, and
cut off their tresses and threw them away.”[551] This hair-offering
to an offended Deity was a survival of that ancient sacrifice of the
first-born which, among Canaanites and Phœnicians, was common in
seasons of dire distress, as when the king of Moab slew his son on
the wall. On the eighth day of the siege Saladin camped opposite St.
Stephen’s Gate, and thus attacked the north wall of the city with
mangonels and mines. A breach was effected at the north-east angle
of the rampart, but the storming party was repulsed, and at length
Balian yielded, and Saladin was only too willing to grant favourable
terms. The city was full of starving women and children, and of priests
who made processions in vain. On Friday, October 2--the day on which
Muḥammad was believed to have ascended to heaven--Jerusalem was given
up, and all the lives of the inhabitants were spared. They numbered
7,000 men, besides women and children--probably at least 30,000 in
all. The ransom agreed upon is variously stated[552] at 30 and at 70
shillings for each man, payable within 50 days. Meanwhile, all gates
were closed except that on the west, where Saracens were admitted to
buy what Christians wished to sell. Balian and the patriarch seized
the treasure of the Hospital to pay the ransom of the poor; but, as
this did not suffice, Seif-ed-Dîn (Saladin’s brother) begged for 1,000
captives, who would remain as slaves, and released them all. Saladin
gave 700 others as a present to the patriarch, and 500 to Balian;
the remainder of the poor he allowed to depart by the Postern of St.
Lazarus without payment. He restored many prisoners to their wives,
and “gave largely, from his own private purse, to all the ladies and
noble maidens, so that they gave thanks to God for the honour and
wealth that Saladin bestowed upon them.” This is the statement of the
Christian chronicler. The Moslem account says that--after the ancient
manner of Arab princes--the sulṭân bestowed all the treasure he
received, amounting to over £100,000, on his emîrs and soldiers, and
on the ’Ulema, and dervishes who accompanied the army, keeping nothing
for himself. The Christians were safely escorted to Tyre, and 3,000
Moslems who were captives in the city were set free.
The first act of Saladin, entering the city on Friday--the Moslem day
of rest--was to attend public prayer in the Aḳṣa Mosque, and to hear
a sermon from the khâṭib. He caused the great cross above the Dome of
the Rock to be pulled down, and afterwards removed the altar and the
marble flagstones from the Ṣakhrah, with the images of Christ already
described. He caused a beautiful mimbâr, or pulpit of wood inlaid
with ebony and ivory, to be brought from Aleppo. It still stands in
the Aḳṣa Mosque, with an inscription giving the name of Nûr-ed-Dîn,
and a date answering to 1168 A. D. The mihrâb, or prayer recess, was
found covered over by a wall in the Templar Church, and was now again
brought to light and cased with marble. The frescoes in the Dome of
the Rock were effaced, and covered also with marble veneering on the
inside of the outer wall. According to a later account, the Ḥaram was
not only swept and purified, but was even washed with rose-water. Two
extant inscriptions refer to Saladin’s restorations, and, being very
characteristic of Moslem style, may be here given. The first[553] is
over the chief mihrâb of the Aḳṣa Mosque, dating from 1188 A. D.:
“In the name of God merciful and pitying. Has ordered the repair of
this holy mihrâb, and the restoration of the Aḳṣa Mosque--piously
founded--the servant of God, and His regent, Yûsef, son of Aiyûb,
the father of victory, the conquering king, Ṣalâḥ-ed-dunya-wa-ed-Dîn
[benefactor of the world and of the faith], after God had conquered by
his hand during the [seventh] month of the year 583. And he asks God
to inspire him with thankfulness for this favour, and to make him a
partaker of pardon through His mercy and forgiveness.”
[Sidenote: TEXTS OF SALADIN]
The other text, two years later,[554] is on the tiles inside the drum
of the Dome of the Rock: “In the name of God merciful and pitying. Has
commanded the renewal of the gilding of this noble dome our lord the
sultan, the conquering king, the wise, the just, Ṣalâḥ-ed-Dîn Yûsef. In
the name of God the merciful the pitying ... in the latter third of the
month Rejeb,[555] in the year 585, by the hand of God’s poor servant
Ṣalâḥ-ed-Dîn Yûsef, son of Aiyûb, son of Shâdi, may God enfold him in
His mercy.”
The disappearance of the Franks was regarded with satisfaction by the
Eastern Churches: for Saladin followed the commands of the prophet
in tolerating their presence; and the sites of which they had been
robbed by the Latins fell again into their power. It is said that St.
Anne was now converted into a college for ’Ulema (or learned men), of
the Shaf’ii sect of orthodox Moslems, and it remained in their hands
until 1856, when the site was given to the emperor Napoleon III., who
caused the church to be rebuilt, in Norman style, a few years later.
The Church of St. Chariton, north of the Holy Sepulchre, was also
taken and (according to Mejîr ed Dîn) was endowed by Saladin as a
khanḳah or “cloister.” Yâkût (in 1225) says that it was the place of
prayer of the Kerrâmi sect.[556] It still bears the name of “Saladin’s
Cloister,” and remains in Moslem possession, being on the south side
of the old “Street of the Sepulchre,” north of the Latin Chapel of the
Apparition, not far from the corner where the street crosses the north
end of Patriarch Street. But the great churches remained undisturbed;
and such was the bitterness of feeling against the Latin hierarchy that
the Armenian Catholicus of Ani wrote to Saladin to report the advance
of Frederick Barbarossa, while the emperor Isaac Angelus also allied
himself with the sultan, and wrote to say that the Germans would never
reach Syria, and could do no harm even if they did.[557]
The sudden collapse of the kingdom of Jerusalem was announced to
Europe, and was received with consternation. It was due in great
measure to the degeneracy of the third generation of Frank colonists,
and to the decay of the ancient just rule which, at first, made native
Christians and Moslems alike willing to live under the feudal laws.
The third Crusade[558] was at once undertaken as being necessary for
the peace of Europe. The hero of this campaign was Richard Lion-heart,
and the treaty which he finally made with Saladin, being often renewed
later, formed the basis of agreements between Franks and Moslems for
nearly a century. Frederick Barbarossa was the first in the field, but
he died of a chill in Asia Minor in 1189 A. D., and only some 5,000
Germans reached Acre, out of 200,000 who left Germany, having been much
harassed by the Turks on their way by land to Antioch. The French king
Philip Augustus brought perhaps 60,000 men to aid King Guy at the siege
of Acre in the spring of 1191 A. D., but after the capture of the city
he went home, and the French were never very cordial supporters of
the English, who, for the first time, appeared in force in Palestine
under Richard.[559] After the great battle of Arsûf (between Cæsarea
and Jaffa), in which Saladin was badly beaten by Richard, the sulṭân
retired with his disheartened army to Jerusalem, where he passed the
winter of 1191–2 A. D. On April 13 of the next year the Christian army
again advanced to Beit Nûba, at the foot of the Jerusalem hills, and
the French were eager to undertake the re-conquest of the Holy City.
But Richard knew that Saladin had stopped up all the wells and springs
outside, and he remembered the cause of disaster at Ḥaṭṭîn, as did the
Templars and Hospitallers, who advised him to march on Egypt. They
were only 12 miles from Jerusalem, but the discordant counsels of the
leaders led to a final breach with the French, who refused to serve
any longer under Richard. Had he known the despondency of the defeated
Moslems, the result might have been different; but the lands of the two
great Orders were now secured, and the seaports contented the great
trading republics of Italy. Richard and Saladin--both exhausted by the
conflict--were both anxious to arrive at a settlement, and negotiations
went on during the whole winter preceding the final advance now
interrupted.
[Sidenote: SALADIN’S PRAYER]
Beha-ed-Dîn tells a remarkable story connected with this episode.[560]
Saladin, in Jerusalem, was in deep anxiety as to the future of his
empire, when this faithful friend advised him to, visit the Aḳṣa
Mosque, and to pray humbly for aid, which he did “in a low voice, his
tears rolling down on the prayer-carpet.” “In the evening of the same
day (a Friday), we were on duty with him as usual, when behold, he
received a despatch from Jurdîk, who was then commanding the advanced
guard. It was in the following words: ‘The whole of the enemy’s force
came out on horseback, and took up their position on the top of a
_tell_, after which they returned to their camp. We have sent spies to
see what is going on.’ On Saturday morning another despatch came, which
ran thus: ‘Our spy has returned, and brings news that discord is rife
among the enemy. One party is anxious to push on to the Holy City; the
others wish to return to their own territory. The French insist on
advancing on Jerusalem.’” This was the great debate already mentioned,
and “on the following day ... they broke up their camp.” It was thus
not the Christians only who believed that Providence was on their
side. King Richard was ill and discouraged, and in his absence at Acre
Saladin captured Jaffa, but was soon driven back on return of the great
champion of Christendom. At length the two leaders agreed to a truce,
to last for three years and eight months from September 2, 1192. The
plains were to remain in undisturbed possession of the Christians--that
is, of the two Orders, and of the Italian republics, which had their
quarters in each seaside town--and two Latin priests, with two deacons,
were to be allowed to remain in Jerusalem, with a like number in
Bethlehem. All those of the Christian army who desired were allowed to
visit the Holy City as pilgrims before returning home, that in this
manner their vows might be fulfilled.
Thus King Richard left Palestine for ever, but his name is even now
not forgotten in villages along the line of his great flank march from
Acre to Jaffa. His words, as he gazed on the half-reconquered land from
his ship, are said to have been, “O Holy Land, I commend thy people
to God. May He permit me to visit thee again, and to aid thee.” But
only once again was any Christian king to be crowned in Jerusalem, and
only one other interesting historic episode remains to be described.
Saladin died, worn out, at the age of fifty-six, on February 21, 1193,
and Richard, after two years of captivity in Austria, died before the
fortress of Chalus in Normandy in 1199 A. D. The next champion of
Christendom was of a very different stamp, and the heroic age had now
passed away. Saladin’s dying advice to his son gives us the secret of
his success, which had enduring results. “I commend you,” he said,
“to the Most High, the giver of all good. Do thou His will, for that
is the way of peace. Beware of blood: trust not in that, for spilt
blood never sleeps; and seek the hearts of thy people, and care for
them.... I have become great because I won men’s hearts by gentleness
and kindness. Nourish no hatred of any, for death spares none. Deal
prudently with men, for God will not pardon if they do not forgive.
Yet, as between Him and thee, He will pardon if thou dost repent, for
He is most gracious.”
[Sidenote: FREDERICK II.]
Jerusalem plays no part in the history of the Frankish occupation of
the Palestine plains during the thirteenth century, except in the time
of the emperor Frederick II. Saladin had repaired the walls of the city
in 1192, but his nephew Melek el Mu’aẓẓam, ruling in Damascus, feared
that the Franks fighting in Egypt would succeed in capturing the Holy
City, and would hold it as a fortress in future. In 1219 he ordered all
the walls and towers to be demolished, except those of the Ḥaram and of
the citadel.[561] Jerusalem thus remained defenceless for ten years,
till the arrival of Frederick II. This brilliant emperor was a type of
the most advanced culture of his age--a culture which Europe owed to
nearly a century and a half of contact with the ancient civilisation of
Byzantium and Syria. On November 9, 1225, he married Yolande, daughter
of John of Brienne, who, as husband of Mary the rightful heiress,
claimed to be king of Jerusalem. Yolande died within three years, but
Frederick II. disputed with John the right to the kingdom. The emperor
was a good Arabic scholar, and was in communication with Melek el Kâmil
(Saladin’s nephew), the sultan of Egypt, on questions of science and
philosophy. The successors of Saladin were at strife, and the rulers
of Cairo and Damascus were equally anxious to secure alliance with
the Christians. As early as 1226 we find the emperor encouraging the
Teutonic Order in Germany.[562] They had acquired a large property
in Upper Galilee six years before, and were now given “free use of
waters, grazing, and wood,” throughout the empire. In spite of papal
excommunications, constantly renewed, Frederick II. reached Acre on
September 7, 1228; and on February 18 next year he made a treaty, near
Jaffa, with his friend Melek el Kâmil, which was to last till 1240
A. D. Jerusalem and Bethlehem were given up to the Christians, with
all the lands of the three Orders, in the plains and in Galilee; but
it was stipulated that the walls of Jerusalem should not be rebuilt,
and that the mosque should remain in Moslem possession.[563] On March
17, 1229, Frederick entered Jerusalem, and crowned himself king of the
Latin kingdom, thus peacefully regained, on the following day. In April
of the same year he sealed a deed, at Acre, which gave to the Teutonic
Order “the house, in the city of Jerusalem, that is in the quarter of
the Armenians, near the Church of St. Thomas [of the Germans], which
was formerly the garden of King Baldwin; six acres of land and a house,
which the brothers of the Order possessed in the said city before the
loss of the Holy Land.” This clearly applies to the German Hospice
already described in the preceding chapter.
Frederick II. was obliged to hurry home to Europe on May 1, having
been in Palestine less than eight months; for John of Brienne resented
this usurpation of his throne, and as the vassal of the Pope invaded
the emperor’s possessions in Apulia. The emperor did nothing for the
Templars nor the Hospitallers, because they had obeyed Pope Gregory
IX., and had refused to help him. Thus the ancient Templars’ Hospice
remained a mosque in Jerusalem, and a text dating 1236 A. D. speaks
of the restoration of part of the Aḳṣa by Melek el Mu’aẓẓam ’Aisa of
Damascus, during the ten years of Christian occupation of the Holy City.
[Sidenote: THE KHAREZMIANS]
In the last year of the peace thus established, the Templars began to
arrange for alliance with Damascus against Egypt, thus reversing the
policy of Frederick II. Hermann, the grand master, explained[564] to
the lord of Cæsarea that, the Saracen princes being engaged in civil
war, one of them was ready even to become a Christian; and he broke
the treaty, which he regarded as having expired with the death of
Melek el Kâmil the year before, in favour of the new alliance. The
Christians began to rebuild the walls of Jerusalem, but Dâûd Emîr
of Kerak fell upon them,[565] and a massacre followed; all that had
been erected was overthrown, and the Tower of David was dismantled.
In 1240 Count Thibaud of Champagne came to the rescue of the Orders,
though forbidden to go by both Pope and emperor. He was entirely
defeated at Gaza, but Hermann succeeded in making his treaty with Ṣâleḥ
’Imâd-ed-Dîn of Damascus.[566] The Egyptians then called to their aid
the wild Kharezmian Turks, who were being pressed west by the Mongols,
and thus wrought a terrible vengeance on their Syrian kinsmen. In 1244
these hordes advanced through Syria pillaging and slaying. Templars,
Hospitallers, and all other Christians fled before them from Jerusalem,
leaving only the poor and the sick. The city had been given up to them
without conditions under the new treaty, and the walls appear to have
been hastily rebuilt; but they were easily stormed, and not only were
all the remaining Christians murdered, but it is said that, by ringing
the bells, the Kharezmians lured back others, who, seeing banners with
crosses displayed on the walls, supposed that some unexpected rescue
had come, but who, thus deceived, were also massacred.[567] The tombs
of the Latin kings were desecrated, probably in search of treasure;
but they were not--as is often stated--destroyed, for they were still
visible in the sixteenth century, and were only removed after the great
fire of 1808.
The Kharezmians joined their Egyptian allies at Gaza, where a great
battle was fought against the Christians and the Syrian Moslems, who
met with a crushing defeat. The victors proceeded to take Damascus, but
here the Turks and Egyptians fell out, and after two pitched battles
the Kharezmians fled north, and dispersed in Asia Minor. Jerusalem was
not restored to the Christians, but was occupied by Melek es Ṣâleḥ
Nejm ed Dîn, the sulṭân of Egypt. Frederick II. was indignant with the
Templars, and laid all the blame on them for not having accepted the
treaty which Richard, Count of Cornwall (who afterwards became titular
emperor in 1257), had made with Melek es Ṣâleḥ of Egypt in 1241,[568]
instead of that which Hermann the grand master contracted in 1244 with
Melek es Ṣâleḥ Ism’aîl of Damascus. Frederick had already protested
against the conduct of the Order because “they took away from the
dominion of the Emperor the Temple of the Lord in Jerusalem, intending
to build in it a fortress contrary to the emperor’s honour”; for he
considered himself still bound by his agreement not to fortify the
Holy City, and he therefore commanded the Templars to desist from the
work. After the Gaza defeat they never had any further opportunity of
disobeying his orders; and, in 1146, Melek es Ṣâleḥ of Egypt wrote to
Pope Innocent IV. to say “that he was sorry the Holy Sepulchre had
been destroyed, and promised to punish the malefactors, and would give
the keys of the said sepulchre to his faithful ones, who would never
open it except to pilgrims, and that he desired to contribute to its
restoration and adornment.”[569]
[Sidenote: THE FALL OF ACRE]
Jerusalem was never again in the hands of the Christians, and is little
noticed in the latter half of the thirteenth century. St. Louis never
even attempted its conquest, during the four years that he spent in
the East from 1250 A. D. Ten years later Bibars usurped the throne of
Saladin’s family, and proceeded victoriously to drive the Franks out
of Syria. He was arrested in his designs by Prince Edward, afterwards
Edward I. of England,[570] with whom he made a truce for ten years
and ten months, which secured what remained of their possessions in
Palestine to the Christians; but it did not include the recession of
Jerusalem. Bibars was succeeded in Egypt by Ḳalâ’un, who had been a
slave, but who became sulṭân about 1279 A. D. With him other truces
were made, but the lands held by Templars and Hospitallers dwindled
gradually, and the county of Tripoli met the same fate that had
overtaken Antioch in the reign of Bibars. On the death of Ḳalâ’un the
various agreements lapsed; and a massacre of Moslems, in March 1291,
led to the siege of Acre by his son Melek el Ashraf, and to the fall of
this last city held by the Franks on May 18 in the same year.
The old Crusader spirit had quite died out after the departure of
Prince Edward in 1272. The Popes continued to oppose the policy of
permanent agreements with the Moslems of Syria and Egypt. They fixed
their hopes on the Mongols, who were popularly supposed to be ruled
by Christians. For the Mongol khâns were educated as Confucians, and
tolerated every religion of their subjects. They never succeeded
in overcoming the power of the sulṭâns of Egypt, and the policy of
Frederick II. would have been more favourable to the Christian cause in
the East than that of the Popes proved to be. The failure of Nicholas
IV. to arouse enthusiasm when Acre was about to fall was due partly to
the increased education of Europe which had undermined the ancient zeal
for the Church, partly to the fact that when money for a Crusade was
raised, it was used for other purposes than the recovery of Jerusalem,
and spent in wars against Constantinople and Egypt, and partly to its
being found practically simpler for the three great Orders and the
Italian republics to make their own separate treaties with Moslem
rulers. It had become a recognised custom to permit the presence of
priests and Franciscans in Jerusalem, and the pilgrims were a source
of revenue to the Moslems, who allowed them to visit the holy places
lying beyond the lands held by the Templars. There was also great
discontent already, roused by the pride and tyranny of the Church of
Rome. At the time when Acre fell, Pope Nicholas IV. was refusing to
recognise the heir of the reigning emperor, Rudolph of Hapsburg, while
Edward I. of England and Philip IV. of France were about to declare war
on one another. Melek el Ashraf thus reaped the advantage of the great
struggles which were preparing the way in Europe for the Reformation.
[Illustration: (West)
MAP OF JERUSALEM.
About 1308 A. D.]
Jerusalem was disappearing from history, being now regarded as a city
chiefly precious to the pilgrims and the devout Moslems. The only new
buildings to be described are additions made to the mosque. Either
Ḳalâ’un or his son built the north-west minaret of the Ḥaram; and the
latter, whose name was Muḥammad, rebuilt the south wall, and added the
existing cloisters on the west side of the enclosure. He has left a
text in the Dome of the Rock, dating about 1319 A. D., recording
further restorations of Saladin’s work; while the dome of the Aḳṣa also
bears one of his inscriptions dating 1327 A. D. The north-east minaret
was not added till thirty years later, according to an extant text.[571]
[Sidenote: MARINO SANUDO]
The ancient map of the city in the early years of the fourteenth
century, which is to be found in the elaborate work of Marino Sanudo,
has been already mentioned. This writer presented his book to the Pope,
and was zealous in endeavouring to revive the enthusiasm of Europe
for the recovery of Palestine, but his efforts met with no success.
His map represents the Holy City much as it was in Saladin’s time.
The House of Caiaphas and the Cœnaculum appear surrounded by the wall
of the barbican. The Pool of Bethesda is shown in its present site at
the Birket Isrâïl, and St. Stephen’s Gate is on the east instead of on
the north; but the mediæval pool west of St. Anne is also marked as
a “piscina.” The apocryphal “Upper and Lower Gihon” are shown on the
west; the Church of the “Spasm” is at the corner where the Via Dolorosa
bends south, just where its remains have now been found. These are the
chief features of the map demanding notice.
The later history of Jerusalem may be very briefly summed up.[572]
Immediately after the loss of Acre, the Turks of Asia Minor began to
become powerful. The Osmanli sulṭâns of Iconium were descended from
’Othmân, a Kharezmian vassal of the Seljuk family, which, down to
1288, retained power in Asia Minor. The new dynasty made their capital
at Broussa, and already threatened Constantinople before they were
crushed by Timur at Angora in 1402. The Osmanlis soon recovered, and
when they at length conquered Byzantium, in 1453, the terror of the
Turk fell on Europe, and led incidentally to the toleration of the
Protestants in Germany. In 1516 the sulṭân Selîm invaded Syria, and in
the next year he entered Cairo. He thus attained a practical right to
the title of Khalîfah of the Prophet, because that office was always
purely elective, and was bestowed on the “guardian of the two shrines”
(_Ḥâmi el Ḥaramein_) of Mekkah and Jerusalem, which the present sulṭân
still is. Besides this claim, Selîm was acknowledged by El Mutawakkil,
son of ’Amr el Ḥakîm, a descendant of the ’Abbaside khalifs found
living, as titular khalîfah, in the Egyptian capital, as well as by
the sherîf of Mekkah. The walls of Jerusalem were rebuilt, in 1542, by
Sulṭân Suleimân, and are noticed by Pierre Belon, the naturalist, in
the following year, as being “new.” They are those which still exist,
and Suleimân’s name is recorded in an inscription upon them at the
Jaffa Gate, as also in another which shows that he restored the Birket
es Sulṭân, or old “Pool of the Germans,” in the upper Hinnom Valley.
His gift of beautiful windows, and his other work, in the Dome of the
Rock have already been noted. In 1555 the Franciscans were allowed to
place a new roof on the Holy Sepulchre, and to execute repairs in the
interior of the chapel, as already mentioned.
[Sidenote: ZUALLARDO]
The most interesting description of the Holy City under the early
Turkish sulṭâns is that of Zuallardo[573] in 1586. He was a Fleming,
long resident at Rome, and was made a knight of the papal Order of
the Holy Sepulchre in the Church itself, by means of the sword and
gilt spurs supposed to have belonged to Godfrey of Bouillon, which
are still shown in the Latin Chapel. His work is remarkable for its
illustrations, which, though very rough, are of considerable value, as
has already been shown. His sketch of the south façade of the cathedral
is, however, very inaccurate, as it does not show the windows over
the double entrance gates, while the view of the rotunda, showing the
mosaics of the eleventh century still remaining on the drum, above the
gallery, has been considerably touched up by the engraver. Zuallardo
represents the present minaret at the Jaffa Gate, which was probably
erected in 1542, but does not show any minaret at the mosque on the
summit of Olivet, which had replaced the Church of the Ascension.
He speaks of the “House of Herod,” which (as noticed in the first
chapter of this book) is not now one of the holy places. His drawings
of the House of Caiaphas and House of Annas suggest that they have
been altered since his time. The Church of St. John--now called the
“Dormition of the Virgin”--which was recently granted to Catholics
by the present German emperor, is mentioned. It was not a very early
sacred site, though noticed about 1321 A. D. by Marino Sanudo.
Zuallardo also speaks of the “Retreat of the Apostles”--the tomb
probably of Ananus--and of anchorites in the Kidron Valley. The Jews
were in the habit of throwing stones at Absalom’s tomb, and he shows
the stone-heaps there, which still remain. The carved lions at the east
gate were already there--no doubt since 1542; the old Church of the
Spasm was still visible, and the “Chapel of the Mocking” (St. Sophia)
in the Antonia citadel is noticed, as well as the extant “Chapel of
the Flagellation.” Several other sites, as described or pictured in
this account, have been already mentioned, such as the tombs of the
Crusader kings, and the Sepulchre itself. The remains of the chapel at
Siloam were not yet covered with earth, and are described as those of a
church of the Salvatore Illuminatore.
In 1808 occurred the disastrous fire in the cathedral which destroyed
much of the twelfth-century work. The dome was again restored about
1860 by the emperor of the French. In 1831 Jerusalem submitted to ’Aly
Pasha of Egypt, and a revolt of the Bedawîn against him was quelled in
1834. Six years later the Holy City reverted to the Turkish sulṭân ’Abd
el Mejîd. Since that time the most remarkable event has been the large
increase of 40,000 Jews to its population, due mainly to the Russian
persecutions of 1881.
We have thus traversed the long ages during which Jerusalem has been,
for four thousand years, a holy city. It can never be anything else.
Whatever be the outcome of the regeneration of the Turkish empire,
Jerusalem can never be a very great centre of trade. It will remain
what it has been for so many centuries--the Holy City. To the Jew it is
the city of David and Solomon, to the Christian the city where our Lord
was crucified, to the Moslem also a city sanctified by many traditions,
and by the memory of the proud days when it was won for Islâm by Omar
and by Saladin. Perhaps, in the distant future, we may learn more of
the ancient remains now hidden under the platform of the Ḥaram, or
of those beneath the houses of the present town; in these pages all
that has been so far discovered of importance has, in the author’s
belief, been described, and the very sanctity of the place makes it as
yet impossible to explore some of its most interesting remains. But
the Holy City may still be described in the words of the Psalmist:
“Jerusalem is builded as a city of gathering together to itself; for
thither the tribes go up” (Psalm cxxii. 3).
FOOTNOTES TO CHAPTER XIV
[548] Schultens’s edition, 1735, in Arabic and Latin, was used by me in
annotating the English translation for Pal. Pil. Texts Society in 1897.
[549] Shirkoh died early in Jan., 1169; El ’Adid, Sept. 13, 1171; and
Nûr-ed-Dîn on May 15, 1174.
[550] See “Latin Kingdom of Jerusalem,” pp. 146–60.
[551] Quoted in Besant and Palmer’s “Jerusalem,” 1871, p. 356.
[552] The Christian account makes it about 4¼ bezants (30 shillings)
and the Moslem account 10 dinars (70 shillings) for a man. They agree
that two women or ten children paid the same as one man. Perhaps the 30
shillings was the ransom for a poor man, and 70 shillings for the rich.
[553] De Vogüé, “Temple de Jerusalem,” p. 101.
[554] _Ibid._, pp. 91, 92.
[555] The seventh month of the Moslem lunar year, answering to October
about this time.
[556] Guy le Strange, “Palestine under the Moslems,” p. 484.
[557] “Regesta,” Nos. 681, 685, 688; Beha-ed-Dîn, II. lxxi. pp. 185–9,
English translation.
[558] The second Crusade was an armed pilgrimage of King Louis VII. of
France in 1147 A. D., with a futile attack on Damascus (“Latin Kingdom
of Jer.,” pp. 108–12).
[559] Perhaps 50,000 men.
[560] English translation, 1897, pp. 12, 350.
[561] Robinson, “Bib. Res.,” 1838, i. p. 317.
[562] “Regesta,” Nos. 934, 940, 974.
[563] _Ibid._, Nos. 997, 1010; “Latin Kingdom of Jer.,” p. 313; A.
Socin (“Baedeker’s Guide,” 1876, p. 177).
[564] “Regesta,” No. 1088.
[565] Robinson, “Bib. Res.,” 1838, i. p. 317.
[566] “Regesta,” Nos. 1094, 1095; “Makrizi,” see “Latin Kingdom of
Jer.,” pp. 316–18.
[567] Besant and Palmer, “Jer.,” 1871, p. 459.
[568] “Regesta,” Nos. 1101, 1114, 1119.
[569] “Regesta,” No. 1144.
[570] “Latin Kingdom of Jer.,” pp. 390–400.
[571] The roof of the Dome of the Rock was destroyed by fire in 1448
(Mejîr ed Dîn), but this does not mean the Dome. Later texts refer to
the work of Turkish sulṭâns. Suleimân in 1520 cased the bases and upper
blocks of the pillars in the Dome of the Rock with marble, and gave the
beautiful coloured windows in 1528. The doors were restored in 1564,
and the wooden ceiling of the outer arcade was renewed in 1776. The
latest restorations were those of Sulṭân Maḥmûd in 1830, and of ’Abd el
’Azîz in 1873–5. The Kishâni tiles of the exterior bear the date 1561
A. D. (see back, p. 253).
[572] For minor events, see Besant and Palmer, “Jerusalem,” 1871, pp.
434–42.
[573] “Il Devotissimo Viaggio di Gerusalemme,” published in Rome in
1587, with editions in 1595 and 1597; an enlarged French edition dates
1608.
AUTHORITIES CONSULTED
F. Oberthür, “Flavii Josephi Hebraei Opera Omnia,” 3 vols., 1782.
W. Surenhuse, “Mischna,” 6 vols., 1698.
Constantine l’Empereur, “Codex Middoth,” 1630.
John Buxtorf, “Lexicon Chaldaicum,” 1639.
A. Neubauer, “La Géographie du Talmud,” 1868.
F. Larstow and G. Parthey, “Eusebii Pamphili Onomasticon,” 1862.
T. Tobler, “Theodoricus de Locis Sanctis,” 1865.
„ “Itinerarium Burdigala Hierosolymam usque,” 1869.
„ “Perigrinatio S. Paulæ,” 1869.
„ “S. Eucherii Epitome,” 1869.
„ “Theodori Liber de Situ Terræ Sanctæ,” 1869.
„ “S. Willibaldi Vita seu Hodæporicon,” 1874.
„ “Bernardi Sapientis Monachi Itinerarium,” 1874.
„ “Johannis Wirziburgensis descriptio Terræ Sanctæ,” 1874.
J. Bongars, “Gesta Dei per Francos,” 1611.
Publications of Palestine Pilgrims’ Text Society (32 Nos.), 1884–97.
T. Wright, “Early Travels in Palestine” (Bohn’s edit.), 1848.
“Chronicles of the Crusades” (Bohn’s trans.), 1871.
A. Schultens, “Vita et Res Gesta Saladini,” 1735.
“La Citez de Jhérusalem” (C. R. Conder’s trans.), 1888.
E. Carmoly, “Itinéraires de la Terre Sainte,” 1847.
H. Reland, “Palestina ex Monumentis Veteribus Illustrata,” 2 vols.,
1714.
F. de Saulcy, “Recherches sur la Numismatique Judaïque,” 1854.
„ “Voyage en Terre Sainte,” 1865.
F. W. Madden, “History of Jewish Coinage,” 1864.
R. Röhricht, “Regesta Regni Hierosolymitani,” 1893.
E. Robinson, “Biblical Researches in Palestine, 1838 and 1852,”
3 vols., 1856.
Prof. Dr. Guthe and P. Palmer, “Die Mosaikkarte von Madeba,” 1906.
Rev. R. Willis, “Church of the Holy Sepulchre,” 1849.
T. Hayter Lewis, “The Holy Places of Jerusalem,” 1888.
M. de Vogüé, “Églises de la Terre Sainte,” 1860.
„ „ “Le Temple de Jérusalem,” 1863.
G. Zuallardo, “Il Devotissimo Viaggio di Gerusalemme,” 1587.
P. Belon, “Observations en Grèce, Asie, etc.,” 1553.
J. Derenbourg, “L’Histoire et la Géographie de la Palestine,” 1867.
W. H. Waddington, “Inscriptions Grecques et Latines de la Syrie,”
1870.
A. Vámbéry, “History of Bokhara,” 1873.
Sir C. W. Wilson, “Ordnance Survey of Jerusalem,” 1865.
Sir C. Warren and Colonel C. R. Conder, “The Survey of Western
Palestine: Jerusalem,” 1884.
Sir C. Warren, “Underground Jerusalem,” 1877.
F. J. Bliss, “Excavations at Jerusalem,” 1898.
_Quarterly Statements, Palestine Exploration Fund_, 1865–1908.
G. le Strange, “Palestine under the Moslems,” 1890.
Various Authors, “The Recovery of Jerusalem,” 1871.
W. Besant and E. H. Palmer, “Jerusalem” (1st edit), 1871.
CONTROVERSIAL WORKS
J. Fergusson, “The Ancient Topography of Jerusalem,” 1847.
„ “The Holy Sepulchre and the Temple at Jerusalem,” 1865.
„ “The Temples of the Jews,” 1878.
Canon G. Williams, “The Holy City,” 2 vols. (2nd edit.), 1849.
Sir C. Warren, “The Temple or the Tomb,” 1880.
Dr. F. Buhl, “Geographie des Alten Palästina,” 1896.
Dr. G. A. Smith, “Jerusalem,” 2 vols., 1907.
H. Rix, “Tent and Testament,” 1907.
Rev. S. Merrill, “Ancient Jerusalem,” 1908.
MODERN SURVEYS OF JERUSALEM
F. W. Sieber, 1818.
Lieuts. Symonds and Aldrich, 1841.
Dr. E. Robinson (revised), 1856.
Lieut. Vandevelde, 1858.
Sir C. W. Wilson, “Ordnance Survey,” 1865.
Colonel C. R. Conder, “Plan of Environs,” 1881.
[Illustration: MODERN JERUSALEM
F. J. A. K. Johnson Limited Edinburgh & London.
London. John Murray]
INDEX
’Abd el Melek, 238–9
’Abd-ṣadaḳ, 31–6
’Abiri, 31
Absalom’s hand, 51
---- tomb, 51, 103, 325
Aceldama, 250, 307
Adam, Tomb of, 158
Adonizedek, 30, 32
Ælia Capitolina, 188–207
Agrippa I., 122, 131, 162
Agrippa, Wall of, 162–6
Agrippa II., 122, 170
Akra, 49, 92–6, 100–2, 113
Aḳṣa Mosque, 224–5, 239, 243, 245–7, 253, 299, 312, 323
Alexander the Great, 87–8
Altar, 21, 57, 98, 125
Amorites, 26–8
Amraphel, 26
Amygdalon Pool, 180–1
Ananus, Tomb of, 23, 184, 325
Antiochus III., 88, 91
Antiochus IV., 91–2
Antonia, 81, 94, 132–3, 183–4
Aqueducts, 18, 41–5, 63, 161, 206
Araunah, 28
Ark, 50, 56
Armenian Church (St. James), 303
Armoury, The, 84
Aryans in Palestine, 86–7
Ascension, Church of the, 11, 23, 231, 306
Asnerie, The, 155
Assassins, The, 268
Atonement, The Day of, 131
Baptisteries, 216, 220, 262
Barbican, The, 290, 323
Bar Cocheba, 194, 196–7
Baris Tower, 81, 132
Bathsheba’s Bath, 21
Beautiful Gate, The, 129, 141, 218, 287, 298
Bene Ḥezir, Tomb of the, 104
Benjamin, Gate of, 59, 72
Bernard the Wise, 247–8, 251
Bethany, 18, 23, 304
Bêther, 193–5
Bethesda, Pool of, 16, 142–4
Bethphage, 21
Bethso, 114
Bezetha, 99, 163, 170, 183
Bibars, Sulṭân, 321
Birket Isrâïl, 17, 143, 323
---- Mâmilla, 44, 53, 63, 178, 228, 303
---- es Sulṭân, 53, 303
Bishops, 189, 207, 249, 250
Bosheth, 72
Bridge, The Tyropœon, 107, 119, 137
Broad Wall, The, 50, 82
Calvary, 13, 80, 151–8, 161, 213, 215, 229, 262–3, 293
Camp of the Assyrians, 63, 179, 183
Caphenatha = Ophel, 100
Causeway, The, 129, 221, 226, 287
Cave of the Agony, 18
---- of Pelagia, 18, 206, 307
Caverns of the Kings, 163, 165
Chanson de Charlemagne, 251
Chapel of Helena, 230, 262
---- of the Mocking, 17, 150, 225, 325
Charlemagne, 250–1
Cherethites and Pelethites, 52
Cherubim, The, 57–8
Christian Street, 5
Cœnaculum, The, 14, 302
Coins, 101–3, 197–9, 203–4
Conduit of Upper Pool, 63, 67
Constantine, 209–12
Corner Gate, The, 62, 72, 82, 115
Council House, The, 113, 135, 145, 147, 185
Cradle of Christ, The, 19, 221, 299
Credo Chapel, The, 18
Crete, 86–7
Cross, The, 11
Crown of Thorns, The, 12
Crucifixions, 103, 151, 159
Crusades, 276–82, 314–6
Cyprus, 87
David, City of, 4, 41, 48, 93, 94, 102, 113
---- Tower of. See Pisans
Dolorous Gate, 21
Dome of the Chain, 241, 301
---- of Gabriel, 253
---- of the Prophet, 253
---- of the Rock, 233, 237–43, 252–3, 300, 312–13, 322
---- of the Roll, 21, 254, 301
---- of Spirits, 253
Dormition of the Virgin, 325
Double Gate, The, 120, 225
Dovecote, Rock of the, 183
Drafted masonry, 91, 117, 219–20
Draw-well, Chamber of the, 127–8
Druzes, The, 260–1
Dung Gate, The, 77, 83
East Gate, The, 72
Ecce Homo Arch, The, 21, 205, 288
Edward I., King, 321
El Boraḳ, 255
---- Mâmûn, 252–3
---- Muḳaddasi, 240, 258–9
En-rogel, 43, 51
Ephraim, Gate of, 62, 82
Essenes, Gate of the, 114
Eudocia’s Wall, 200, 218
Exchanges, The, 297
Exodus, Date of the, 31
Fâṭemites, The, 258–60, 267, 279
Field of Burial, The, 68, 84
First Wall, The, 113–5
Fish Gate, The, 68, 81–2
Flagellation, Chapel of the, 226, 298, 325
Footprints, 10, 11, 224, 231, 300
Forged coins, 198–9
Franciscans, The, 18, 22
Frank Kings, The, 282–4, 294
Frederick I., Barbarossa, 314
Frederick II., 317–8
Gabbatha, 146
Galilee on Sion, 14, 16
Gallicantus, Chapel of, 16
Garden Tomb, The, 155
Gareb, Hill of, 72, 153
Gate between two walls, The, 72, 85
---- of the Chain, 129, 226, 287
---- of the Prophet, 129, 235, 255
Gates of the city, 77–85, 115, 221, 288–9
---- of the Temple, 59, 127–30
Gennath Gate, The, 115
Geology, 39–40
Gethsemane, 18, 140, 147
Gihon, Spring of, 41–2, 52, 64, 68
Goath, 72
Godfrey of Bouillon, 278, 280
Golden Eagle, The, 132
---- Gate, The, 218, 223, 225
Golgotha = Calvary, 151–8
Goliath’s Castle, 289
Greeks, The, 86–92
Gymnasium, The, 89, 135
Hadrian, 192–4, 199, 202–7
---- Statue of, 202
Ḥâkim (El), 259
Ḥammâm esh Shefa (Healing Bath), 45
Ḥamzah’s buckler, 255
Hananeel, Tower of, 72, 81, 82
Hârûn er Rashîd, 250
Hasmonæans, The, 97–107
Healing Bath, The, 45
Hebrews, The, = ’Abiri, 33–4, 35–6
Helena’s monument, 163–4, 177
Hermits, 303
Herod Antipas, 149, 160
---- the Great, 108–11, 122
Herod’s monuments, 178, 184
Hezekiah’s Pool, 45, 63, 181, 303
---- tunnel, 65
Hildebrand, Pope, 271
Hinnom, Valley of, 27–8, 51–2, 62
---- Texts in, 248–9
Hippicus, The tower, 113–4, 134
Hippodrome, The, 136, 159
Hittites, The, 27–9, 72, 86
Holy Fire, The, 13, 295
---- Ghost, Chapel of, 2
---- Lance, The, 13
---- Sepulchre, The, 13, 154–8, 211–15, 229, 262–4, 290–4
Horse Gate, The, 60, 68, 72, 85
Hospital of Charlemagne, 251, 264
---- of Justinian, 226
---- of St. John, 6, 13, 269, 296–7
---- The Teutonic, 2, 301, 318
House of Annas, 16, 302, 325
---- of Caiaphas, 14, 15, 302, 323, 325
---- of David, 50, 60
---- of Dives, 23
---- of the Erebinthi, 184
---- of Herod, 22, 325
---- of Heroes, The, 84
---- of Millo, 84
---- of the Pharisee, 23
---- of Pilate, 16, 17
---- of Stoning, 152–4
---- of Uriah, 21
Huldah Gates, The, 119–20, 129
Hyrcanus, The Palace of, 89
Inner Pool, The (Piscina Interior), 17, 298, 303, 323
James the Great, 169
---- the Less, 168
Jannæus, Alexander, 102–3
Japhia, King, 32
Jebus, 27, 37, 41, 48
Jeremiah’s Grotto, 153
Jews at Jerusalem, 153, 196, 286, 326
Job, Monastery of, 249–50
---- Well of, 43–4, 250, 304
John Hyrcanus, Monument of, 177, 180
Josephus, 111–12, 181–2
Judas, The hanging of, 18
---- Maccabæus, 97–9
Julian, The Emperor, 217
Justinian, 222–6
Kalâ’ûn, Sulṭân, 321
Keft, The, 86
Kharezmians, The, 319–20
Khosrau II., 227–8
Kidron, Valley of, 52, 72
---- tombs, 103–5
King’s Dale, The, 25, 51
---- Entry, The, 64
---- Garden, The, 61, 72, 83–4
Kipunus, The Gate, 129, 141
Lower Pool, The, 63
Malquisinat Street, 287
Mariamne, The Tower, 134
Marino Sanudo, 323
Masjid el Aḳṣa. See Aḳṣa.
Masons’ marks, 287
Meah, The Tower, 81
Medeba map, The, 200, 221
Melchizedek, 25, 26, 31
Millo = Akra, 49
Miphkad, The Gate, 59, 85
Modestus, 228–9
Modin, 97
Moḳed, The House, 125–7, 130, 185
Monument of the Fuller, 163
Moriah, 27
Moslem conquests, 234
Mosque of Omar, 236–7
Mount of Corruption, The, 61
Nebuchadnezzar, 71
Nehemiah’s wall, 81–5
New Gate, The, 72
Nicanor, The Gate of, 128, 139
Nob, 64
Norman architecture, 286
Normans, The, 277
Oak of Rogel, 21
Old Gate, The, 82
---- Pool, The, 63
Olivet, Mount, 10, 23, 61, 141, 217
Omar, The Khalîfah, 235–6
Omawîyah Khalifs, The, 237, 240
Ophel, 39–41, 52, 62, 68, 84–5, 100, 114–5
Ossuaries, 128, 164, 190–1
Palace of Annas, 140, 147
---- of David, 50
---- of Frank Kings, 293
---- of the Hasmonæans, 135, 145, 147
---- of Helena, 176
---- of Herod, 4, 134–5
---- of Monobasus, 176
---- of Solomon, 60, 61, 84
Paradise, The, 230, 291
Parthians, The, 109–10
Pastophoria, The, 176
Pater Noster Chapel, The, 18
Patriarch’s Bath, The, 45, 63, 303
Pavement, The, 146
Persians, The, 74–7
Peter the Hermit, 275–6
Peter’s Prison, 16, 302
Phasaelus, The Tower, 134, 159, 181
Philistines, The, 29, 86
Pierced Stone, The, 57, 202
Pilate, 148–50, 160
Pilate’s Aqueduct, 161
Pilgrims, 9–24, 264, 273–4
Pillar, Gate of the, 201, 288
---- of Scourging, 15
Pinnacle of the Temple, 19, 142
Pisans, Castle of the, 134, 284
Piscina interior. See Inner Pool
Pompey, 105–8
Prætorium, The, 17, 146, 149
Prison of Christ, The, 16, 231, 262
---- Gate, The, 59, 85
Procurators, The, 160
Prophet’s Gate, The. See Gates
Psephinus, The Tower, 163, 165
Ptolemy I., 88
Ptolemy II., 88
Ptolemy V., 88
Pûrstau not Philistines, 86
Quarters of the City, 205, 286
Rabbi ’Aḳîbah, 196
Red heifer, The, 131
Relics, 11, 12
Repose of Mary, The, 21, 288
Retreat of the Apostles, 23, 184, 325
Richard Lion-heart, 314–6
Ṣahrah “plateau,” The, 153
Saint Agnes, 20
---- Anne, 21, 221, 287, 298, 313
Saint Chariton, 21, 298, 313
---- George, 20, 249, 302
---- Giles, 20, 298
---- James the Less, 20, 302
---- John Baptist, 270, 296–7
---- ---- on Olivet, 19
---- ---- on Sion, 325
---- Lazarus, 18, 289, 304
---- Mark, 20, 302
---- Martin, 302
---- Mary of the Germans, 301
---- ---- (Aḳṣa Mosque), 17, 223–5, 245
---- ---- Latin, 21, 269, 296
---- ---- Magdalene, 21, 298
---- ---- Magna, 21, 296
Saint Saba, 303
---- Saviour, 302
---- Sion, 14, 204, 217, 231, 302
---- Sophia, 17, 225, 325
---- Stephen, 16, 19, 20, 218, 305
---- Thomas, 20, 302
---- ---- of the Germans, 301
---- Veronica, 22
Ṣakhrah “rock,” The, 53–7, 126–7, 225, 239
Saladin, 308–16
Salem, 25
Sanballat, 75
Saramel, 101
School of the Virgin, 21, 301
Seat of the Governor, 77, 82
Second Wall, The, 114
Seljuks, The, 264–8
Sennacherib, 67–8
Serapis, 192, 203–4
Serpent’s Pool, The, 44, 178
Shallecheth, The Gate, 59
Sheep Gate, The, 81
Shiloah (Siloam), 63
Shishak, 62
Shushan, The Gate, 129, 131
Si’a, The temple at, 121
Silla “steps,” 84
Siloah (Siloam), 83–4
Siloam, The Pool of, 41–2, 63–4, 65–7, 72, 77, 114, 182, 217, 220
---- Chapel at, 220, 326
Siloam Inscription, The, 66–7
Simon the Hasmonæan, 101
Sion. See Zion
Skopos, 172, 175, 177
Solomon’s Pool, 53, 114, 144
---- Porch, 141
---- Temple. See Temple
Spasm of the Virgin, Chapel of the, 22, 298, 323
Spring, The Gate of the, 77, 83
---- of the Monster, 44
Stables of Solomon, The, 21, 299
Stairs of the City of David, 83–4, 221
Stone of Foundation, The, 56
---- of Unction, The, 22
Strouthios, The Pool, 136, 143
Sundial in the Haram, 21
Sur, The Gate, 59
Tabernacles, The Feast of, 131–2
Ṭadi, The Gate, 127, 130
Tancred’s Tower, 165, 289
Tell Amarna tablets, 29–36
Templars, The, 298–300, 319–20
Temple of Herod, 53, 119, 123–31
---- of the Lord, 57, 300
---- of Solomon, 53–9
---- Zerubbabel, 53, 75–6
Teutonic Order, The, 301, 318
Texts, Aramaic, 118–9
Theatre, Herod’s, 136
Third Wall, The, 162–6
Three Maries, Chapel of the, 21, 302
Tomb of Christ, 154–7
---- of David, 60, 68–70
---- of Joseph, 70
---- of Nicodemus, 70
---- of the Virgin, 17, 18, 226, 231, 306
Tombs in Palestine, 157, 214
Topheth, 27–8, 72, 73
Tower of David. See Pisans
---- of the Furnaces, 82
Traditions, 3, 8–24
Transference of sites, 14
Triple Gate, The, 120
Turks, The, 256–8, 264–8, 323–4
Twin Pools, The, 16, 136, 143–4
Tyropœon Valley, The, 38, 49, 72, 80, 113
Tyrus, The Palace at, 89–90
Upper Pool, The, 44, 63, 180
Uriah the Hittite, 28, 51
Valley Gate, The, 62, 77, 82
Venus, The Temple of, 204
Via Dolorosa, The, 22, 288
Virgin’s Well, The, 17, 144
Wall of Titus, 183–4
Walls of the City, 50, 62, 68, 79, 85, 113–16, 162–7, 201, 219,
289–90, 324
Water Gate, The, 68, 84
---- supply, 40–6, 179, 303
Women’s Towers, 163–4, 177–8
Xystos, The, 113, 135, 159
Zechariah, Tomb of, 105
Zion = Sion, 27–8, 38, 46–8, 97–9, 101, 204
Zoheleth, The stone, 43, 51–2
Zuallardo, 324–5
THE END
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Transcriber’s Notes
Punctuation, hyphenation, and spelling were made consistent when a
predominant preference was found in the original book; otherwise they
were not changed.
Text contains many diacritical marks, some of which were hard to read.
It is likely that some transcription errors remain in this ebook text.
Simple typographical errors were corrected; unbalanced quotation
marks were remedied when the change was obvious, and otherwise left
unbalanced.
Illustrations in this eBook have been positioned between paragraphs
and outside quotations. In versions of this eBook that support
hyperlinks, the page references in the List of Illustrations lead to
the corresponding illustrations.
Sidenotes originally were the running titles at the tops of
odd-numbered pages. Here, they have been positioned between or next to
paragraphs, close to the pages on which they originally appeared.
Footnotes, originally at the bottoms of pages, have been sequentially
renumbered and placed at the ends of the chapters that reference them.
The index was not checked for proper alphabetization or correct page
references.
Text uses both “Siloah” and “Siloam”.
Footnote 417, originally footnote 1 on page 214: text is missing the
volume number.
Page 296: “500 feet side” was printed that way.