This is all that is now visible within the walls of the Haram—all, at least, to which access has as yet been obtained. These shrines and cenotaphs and mosques are comparatively uninteresting; it is the cave below which forms the real object of attraction. Dean Stanley states that one indica tion alone of the cavern beneath was visible. In the interior of the mosque, at the corner of the shrine of Abraham, was a small circular hole, about eight inches across, of which one foot above the pavement was built of strong masonry, but of which the lower part, as far as we could see and feel, was of the living rock. This cavity appeared to open into a dark space beneath, and that space (which the guardians of the mosque believe to extend under the whole platform) can hardly be anything else than the ancient cavern of Mach pelah' (Id., p. 159). The guardians of the mosque affirmed most positively to the Prince of Wales and his suite that this was the only opening into the sacred cave. It is well known, however, to all who are acquainted with the character of Moham medan santons, that when they have a purpose to serve they will not hesitate to tell any number of falsehoods. The writer of this article was assured when at Hebron, and subsequently by a Mollah of rank who had visited the tombs of the patriarchs, that there is an entrance to the cave, which consists of two compartments, and that the guardian can on special occasions enter the outer one. With this agree the statements of M. Pierotti (Stanley, Id., p. 162); of Benjamin of Tudela, who gives a description of the caves (Itin., by Asher, p. 76, seq.; Handbook for S. and P., p. 69); and of others (Wilson, Lands of the Bible, i. 364, seq.) We can not doubt but that the cave of Machpelah, in which the patriarchs were buried, is beneath this venerable building, and that it has been guarded with religious jealousy from the earliest ages. Consequently, it is quite possible that some re mains of the patriarchs may still lie there. Jacob
was embalmed in Egypt, and his body deposited in this place. It may still be there perfect as an Egyptian mummy (Gen. 1. 2-13). The Moslem traditions and the cenotaphs within the Harani agree exactly with the Biblical narrative, and form an interesting commentary on Jacob's dying com mand—' And he charged them . . . bury me with my fathers . . . in the cave which is in the field of Machpelah, which is before Mamre. . . . There they buried Abraham and Sarah his wife ; there they buried Isaac and Rebekah his wife; and there I buried Leah' (Gen. xlix. 29-3i). There also they buried Jacob. And now, within the enclosure are the six cenotaphs only ; while the belief is universal among the Mohammedans that the real tombs are in the cave below. Projecting from the west side of the Haram is a little building containing the tomb of Joseph—a Moslem tradition states that his body was first buried at Shechem, but was subsequently transferred to this place (Stanley, yezoish Church, 498). The Jews cling around this building still, as they do around the ruins of their ancient temple—taking pleasure in its stones, and loving its very dust. Beside the principal entrance is a little hole in the wall, at which they are permitted at certain times to pray.
The fullest historical notices of Machpelah will be found in Ritter, Pal. and Syr., iii., and Robin son, B. R., ii. The best description of the interior is that of Stanley, ,newish Church and Sermons in the East (the two are identical), in which he gives the singular narrative of Rabbi Benjamin, and a letter of M. Pierotti, which appeared in the Times immediately after the Prince of Wales' visit. A plan of the mosque is attached to Stanley's narra tive. The description given by Ali Bey is sub stantially the same as that of Dean Stanley. See Travels, vol. ii.—J. L. P.