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M.Besant E.Walter
Jerusalem, the city of Herod and Saladin


Sir John Froissart's Chronicles of England, France, Spain and the Ajoining Countries from the latter part of the reign of Edward II to the coronation of Henry IV in 12 volumes 

Chronicles of Enguerrand De Monstrelet (Sir John Froissart's Chronicles continuation) in 13 volumes 

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M.Besant E.Walter
Jerusalem, the city of Herod and Saladin
page 492

(2.) Herod's temple was built, with greater magnificence, in the same spot. (3.) Hadrian built a temple to Jupiter on the Temple Hill. (4.) Julian attempted to rebuild the temple itself from its old foundations. Did he, to effect this object, first destroy the Temple of Jupiter ? If not, who did ? (5.) For four centuries after this the place remained a receptacle for filth of all kinds, but not forgotten. • (6.) Omar erected a small mosque in front of it (p. 76). (7.) 'Abd el Melik and his successors repaired the whole Masjid (the Haram Area), built the Mosque el Aksa, and the Dome of the Rock (p. 79). (8.) The Crusaders called the Dome of the Eock, Templum Domini, the Temple of the Lord, to distinguish it from the Mosque el Aksa, which they called Templum Solomonis, the Palace of Solomon. With regard to the Church of the Holy Sepulchre, we have the following data furnished us. (1.) Constautine decorated the cave, and erected a magnificent Basilica over the site of the Crucifixion. (2.) All Constantine's buildings were destroyed by Chosroes ; and rebuilt, after a fashion, by Modestus, with the assistance of John Eleemon, Patriarch of Alexandria. (3.) The Mohammedans at the taking of the city spared the Church of the Holy Sepulchre. (4.) Hakem ordered the destruction of the church. This was done, and collections were made in every part of the Christian world to rebuild it. (5.) This church was burned down in 1808. With regard to the discrepancies in the accounts given by pilgrims, and the impossibility of completely harmonizing their descriptions with any theory of sites, this may be remarked : Too much stress must not be laid upon the accuracy or inaccuracies of stories told by early travellers. Why should we look for accuracy in the narrative of a pilgrimage spent in a state of mental exaltation, of which we cold-blooded Christians can have no possible idea? When the pilgrim, arrived at the goal of his journey, was crawling on his knees from site to site, praying and praising, abandoning himself to all the emotions which the memories of the places evoked, was it a time to pull out the measuring tape and to count the paces ? To sum up, next, the historical evidence as regards the Dome of the Eock. (1.) When Mohammedan writers speak of the Masjid el Aksa, they

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