Handbook for Travelers:: Page 361

History. During the first centuries of the Christian era it is probable that a heathen temple stood on the site of the present mosque. The building was then restored, probably by the Emperor Arcadius (395-408), and converted into a Christian church. It once contained a casket in which the 'head of the Baptist' was shown, and was thence named the Church of St. John. To this day the Damascenes swear by the head of 'Yahiâ'. Khâlid and Abu 'Ubeida (p. 342) are said to have met near this church, in consequence of which the eastern part was regarded as conquered, while the undisturbed possession of the western part was guaranteed to the Christians. At that period the Muslims were as yet so free from fanaticism that they habitually entered their place of prayer by the  same gate as the Christians. Negotiations were afterwards entered into with the Christians by Welîd, son of `Abd el-Melik, and sixth Omayyad Khalîf, to induce them to sell their joint right to the building.  The Christians, however, declined to part with their church, and it was then taken from them, either without compensation, or according to a more probable account, in return for the guaranteed possession of several other churches in and around Damascus, which had not hitherto been expressly secured to them. The khalîf then proceeded, without entirely demolishing the old walls, to erect a magnificent mosque on the site of the church. This building is extravagantly praised by Arabic authors, genii are said to have aided in its construction, and 1200 artists to have been summoned from Constantinople to assist. The architects were Greeks. Antique columns were collected in the towns of Syria and used in the decoration of the mosque. The pavement and the lower walls were covered with the rarest marbles, while the upper parts of the walls and the dome were enriched with mosaics. The prayer-niches were in laid with precious stones, and golden vines were entwined over the arches of the niches. The ceiling was of wood inlaid with gold, and from it hung 600 golden lamps. Prodigious sums are said to have been expended on the work; one story relates that the accounts of the various artificers formed eighteen mules' loads, and that he ordered these documents to be burned. - 'Omar ibn `Abd el-`Aziz (717-720) caused the golden lamps to be replaced by others of less value. In 1069 part of the mosque was burned down, and since the conquest of Damascus by Timûr the building has never been restored to its ancient magnificence.  In 1893 the mosque was again much injured by fire, but has since then been restored in the former style.

A Visit to the mosque should on no account be omitted. Application should be made to the consulate for the service of a kawass (fee 15 pi., more for a party; as much is given to the Shêkh who conducts the visitor round the mosque, besides 1-2 pi. for the use of slippers).

Several of the older parts of the mosque are still preserved, such as the handsome Entrance Archway on the W. side. In order to inspect this, as well as the capitals of the double row of columns which led hence to the temple, we descend a stair to the book sellers' bazaar (p. 350), where immediately to the left we find a small door leading to a stair. This stair ascends to the roof of a house (to the occupants of which a few piastres may be given), whence the remains of the beautiful arch are surveyed. On three Corinthian capitals rests a highly ornate architrave, one end of which is adjoined by the remains of the arch. The height of the arch must have been nearly 70 ft. Above the architrave is preserved a large fragment of a gable containing a small window. From the street are seen the shafts of the columns belonging to the arch. The greater part of the colonnade is now destroyed.

The mosque is entered either by the Bâb el-Berid ('post gate') at the end of the booksellers' bazaar, or, which is preferable, by the Bâb ez-Ziyâdeh ('gate of the addition', probably owing to its having been newly erected by the Muslims). Slippers must be put on at the gate. The first glance shows us that the plan is that of a basilica, with a nave and aisles formed by two rows of columns, but the interior is open towards the court, in which direction therefore the building is also supported by columns, these being now concealed in pilasters of masonry. The mosque is 143 yds. long and 41 1/2 yds.  wide. The columns are 23 ft. high. The roof rests on horse-shoe arched, slightly tapering vaulting. In the inside numerous lamps are suspended from the ceiling. On the W. wall are written the names of Abu Bekr, 'Omar, 'Othmân, and 'Ali, the first four khalîfs, in large letters. On the S. wall runs a hand of large and heavy writing, being an extract from the Korân (Sûreh ix. 18 to end). Round three sides of the interior run the Sûrehs xxv and lxvi, and the capitals of the columns are enriched with texts from the Korân. In the S. wall above the pulpit are three lofty roundarched windows filled with fine stained glass. Under these are the prayer-niches, which are turned towards Mecca. The most western of these (besides three other niches) belongs to the Shâfe'ites (p. xcii), and that by the dome to the Hanefites, the principal sect at Damascus. The E. 'kibleh' is also called Mihrâb es-Sahâbeh, or prayer-niche of the companions of Mohammed.

The Dome is called Kubbet en-Nisr (dome of the vulture), as the aisles of the mosque seen from this point In the transept have been thought to resemble the outspread wings of a vulture. It rests on an octagonal substructure, on each side of which are two small round-arched windows. Below the dome is a handsome prayer-niche. The small niches are supported by small, slender, spiral columns. The dome and various parts of the walls still bear traces of fine old mosaics, chiefly representing foliage.

The Transept consists of four massive pillars, covered with coloured marble. Between the third and fourth column from the aisle rises a wooden dome-covered building, richly gilded. Above it is a golden crescent. This erection is said to stand above the Head of John the Baptist, which revered relic the conqueror Khâlid is said to have found in a crypt below. A few paces to the right of the dome is a handsome pulpit, and in the direction of the court is a fountain.

We now enter the large Court, which was once likewise paved with costly marble. On one side it is bounded by the mosque, and on the three others by corridors. Some of the pilasters of the latter are clumsy. The capitals of the columns are not unlike those of the Egyptian style. On the projecting square capitals rest forty-seven round arches, slightly tapered in horse-shoe form, corresponding with each of which are two round arches in the upper gallery. — A pleasing contrast to this mediaeval work is afforded by the Kubbet el-Khcaneh (dome of the treasure) in the W. part of the court. — In the centre of the court stands the Kubbet en-Naufara (dome of the fountain), said to mark the central point of the route from Constantinople to Mecca. Under this dome the Muslims perform their religious ablutions. — The third and most eastern dome is called the Kubbet es-Sâ'a (dome of hours). — Behind the passages surrounding the court are apartments for scholars and students.

As a termination to our visit we may now ascend the minaret on the S.W. side, the Mâdinet el-Gharbîyeh, a masterpiece of Arabian skill. It is octagonal in shape, and has three galleries, one above the other. It tapers towards the top, and ends in a ball crowned with a crescent. Beyond the mosque the eye ranges over a great part of the city. To the W. towers the citadel, and to the E.S.E. the Greek church. The rich girdle of green which encircles the city makes the barrenness of the surrounding mountains the more conspicuous. — The Mâdinet el-'Arûs ('bride's minaret') on the N.  side is said to have been built by Welîd. The minaret on the S.E.  side is called the Mâdinet 'Îsâ, from the tradition that Jesus will take his place on its summit at the beginning of the Last Judgment.

We quit the mosque by the Bdb ez-Ziyâdeh (p. 362) and pass to the left into the Bazaar of the Joiners, where pretty, though not highly finished, objects in wood, inlaid with mother-of-pearl, are largely manufactured. Among these are mirrors, kabkab (a kind of pattens, worn in the baths, and by women), large chests in which the wedding-outfit of the women of Damascus is presented to them (provided by their future husbands), cradles, small tables, and the polygonal stools (kursi) which the natives use as dining-tables, and on which they place their large copper dishes (p. 348).

A small passage to the right leads us into the Bazaar of the Goldsmiths. Few specimens of the goldsmith's art are exhibited here, as each of the dealers keeps his precious wares carefully locked up in a chest before him; but they are always ready to show them when desired. The necklaces and bracelets are too clumsy to be pleasing. Valuable jewels and interesting coins are sometimes to be met with, but exorbitant prices are asked. The filigree work is inferior to the Italian; the prettiest specimens of it are the 'zarf' or saucers in which the coffee cups are handed round. — In the wall separating this bazaar from that of the joiners is a staircase ascending to the top of the vaulting, which is levelled above, and contains apertures for light through which the street below is visible.  We obtain a view hence of the whole of the windows on the S. side of the mosque. Near the end of the transept are seen the remains of a beautiful gate, with a smaller one on each side. This was probably the entrance used by Christians and Muslims alike down to the time of Welîd (see p. 361). The architrave is lavishly enriched with garlands and foliage. On the upper beam of the gate is a well-preserved Greek inscription : 'Thy kingdom, O Christ, is an everlasting kingdom, and thy dominion endureth throughout all generations' (Psalm cxrv. 13, the words 'O Christ' being an interpolation).

We traverse the whole of the Joiners' Bazaar, and at the end of it turn to the left to inspect the Bâb Jêrûn, the E. gateway of the mosque, and one of the finest. It consists of three different portals.  The central portal also consists of three parts, its three doors being separated by two handsome columns, over the capitals of which are placed cubical blocks. The doors are of wood mounted with iron. The entrance is enclosed within a porch. Here, in ancient times, a broad colonnade led to the heathen temple. Some of the columns are still visible, and others are concealed in the houses.  The fountain below the stair dates from 1020. Opposite is situated a handsome bath.

Passing the fountain, entering the next lane to the left, and keeping as close to the mosque as possible, we pass on the left the Medreseh es-Somêatîyeh, and then, beyond the Bâb el-'Amâra, the 'Ornartyeh, founded by 'Omar ibn 'Abd el-'Azîz (d. 720), both being schools attached to the mosque. Next to this, in a court, is the Tomb of Saladin, a handsome mausoleum with beautiful faience work (entrance 6 pi.). On the right, by the last cross-street we come to, is the medreseh of Melik ez-Zâhir Beibars (1260-77), with walls of carefully polished reddish sandstone. The portal with its stalactites is as high as the building itself. The inscription mentions 676 (1279) as the date of the foundation. The beautiful mosaic pictures on the walls in the interior are worthy of attention.  In one of the two simple catafalques reposes Beibars, one of the most energetic antagonists of the Crusaders, whose name and exploits are still popular with the Muslims (comp. p. lxviii). His son rests in the other. Over the catafalques are the bookcases containing the library which Midhat Pasha collected here. The beautiful manuscripts are readily exhibited to visitors. — On the left side of the street is a mosque which the son of Beibars erected. Both buildings, including their details, are fine specimens of Arabian architecture.