In the centre of the mosque is a rock, rising above the floor, and occupying nearly the whole space under the dome, whose bare rough surface is strangely contrasted with the rich decorations surrounding it. This is _es-Sakharah_, the great object of the Mohammedan's reverence[356], which gives the building its name. Its highest part is some five or six feet above the pavement. No tool has ever touched its upper surface, but the north and west sides have been hewn vertical, and from the appearance of the work, I am inclined to think that it was done when the mosque was built by Omar. A circular hole is cut in its highest part towards the south-west, and on the south-east side is a doorway leading down into a rather large chamber within it, whitewashed, and lighted by the above-named hole. The Iman, who accompanied us, informed us that the rock is suspended in the air[357], and also that it has a great cavity beneath, and certainly by stamping on the floor and striking the walls a hollow sound is produced; but this is not to be wondered at, because, in order to give a more regular shape to the chamber, (as it is only a cistern,) they have built a slight wall within it all round, in front of the shelving sides. The hollow sound, heard on striking a large slab in the middle of the floor, is to be explained by the existence of a communication with a lower cistern; how I ascertained this fact I will presently relate. The Mohammedans themselves account for it by saying, that this is the well of the souls of the dead, called by them _Bir el-arruah_[358]. I consider it the cistern of the threshing floor of Araunah. The Turkish Iman related to us many legends connected with the inside and outside of this rock. The description of the plan will explain the shorter of these; the others will be found in the Notes[359]. On quitting the mosque by the south door, we find, opposite to us, a _minbar_ or pulpit, ornamented with small columns, and marbles of different colours. Saladin built it as a place from which to read prayers on days of great solemnity[360]. On the west of this, the spot is pointed out on which he slept after entering Jerusalem, and where he also remained to assist in the purification of the mosque. I have now finished my description of those places in the _Haram_, which can be easily seen or visited; but not of those below the ground, which we will presently proceed to examine; but before doing this, I will endeavour to apply to the _Haram_ area, the _data_, which history and Rabbinical traditions afford to us on the position of the ancient Temple. From the historical and other evidence, which I have now brought forward, it results that I consider _the rock of the Sakharah to fix, positively and precisely, the position of the threshing floor of Araunah, and, consequently, of the Temple of Solomon_.