_nákús_ (wooden gong) except with a suppressed sound; nor shall they place their lamps in public places, nor raise their voices in lamentation for the dead. They shall shave the front part of the head and gird up their dress, and lastly, they shall never intrude into any Muslim’s house on any pretext whatever. To these conditions ‘Omar added the following clause to be accepted by the Christians: That no Christian should strike a Muslim, and that if they failed to comply with any single one of the previous stipulations, they should confess that their lives were justly forfeit, and that they were deserving of the punishment inflicted upon rebellious subjects. When these terms had been agreed upon by both sides and the treaty signed and sealed, ‘Omar requested the patriarch to lead him to the Mosque (_Masjid_, or “place of adoration,”) of David. The patriarch acceding to this request, ‘Omar, accompanied by four thousand attendants, was conducted by him into the Holy City. They first proceeded to the church of the Holy Sepulchre,[27] which the patriarch pointed out as the site of David’s temple. “Thou liest,” said ‘Omar, curtly, and was proceeding to leave the spot when the hour of prayer arrived, and the caliph declared his intention of retiring to perform his religious duties. The patriarch invited him to pray where he stood, in the church itself. This ‘Omar refused to do, and was next led to the church of Constantine, where a _sejjádeh_, or prayer mat, was spread for him. Declining this accommodation also, the caliph went outside the church, and prayed alone upon the door-steps. When asked the reason for his objection to pray within the church, he told the patriarch that he had expressly avoided doing so, lest his countrymen should afterwards make his act a precedent and an excuse for confiscating the property. So anxious was he not to give the least occasion for the exercise of injustice, that he called for pen and paper, and then and there wrote a document, which he delivered to the patriarch, forbidding Moslems to pray even upon the steps of the church, except it were one at a time, and strictly prohibiting them from calling the people to prayer at the spot, or in any way using it as one of their own mosques. Footnote 27: In the original _El Camámah_, “dung;” which is explained a little further on to be a designed corruption of the word _Caiyámah_, “Anastasis.” These words are at the present day applied by the Muslim and Christian population respectively to the church of the Holy Sepulchre.