DOCSLIB.ORG

PDF (Volume 1)

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
PDF (Volume 1) Durham E-Theses The old city of Jerusalem: aspects op the development op a religious centre Hopkins, W. J. How to cite: Hopkins, W. J. (1969) The old city of Jerusalem: aspects op the development op a religious centre, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/8763/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk Summary It is generally recognised that the Old City of Jerusalem is first and foremost a religious centre of great importance in Judaism, Christianity and Islam. Yet the exact nature of the impact of roHgi nn on± the geography of the city is not so clearly known. The way in which religion through the pilgrim trade has over the centuries permeated into the general economy of the city would suggest that the influence of this factor is large. Yet on closer examination, it "becomes apparent that it only has a dominating influence in the sphere of urban function. Other influences have acted upon the city also tdi determine its direction of growth and the details of its urban morphology. Thus physical controls have been important in influencing the city's growth to the north ant west while commercial influences have aided this development. In addition, the location of the bazaars of the Old. City can be shown to be the result of non- religious factors and give some evidence for the existence of an important local market. Jerusalem has developed since the foundation of Aelia Capitolina in A.D. 132, as both a religious centre for Europe and the Middle East and also_ as a market town and minor administrative centre for the Hill Country. In many respects it has developed typical features of a Palestinian town - na/rrow streets, bazaars, ethnic quarters, etc. - and religious factors have played a part in the formation of these as they have in other places. Jerusalem's status as an religious centre can mainly be seen in its economic development and in its physical landscape, both of which have been very much moulded by the pilgrim trade. THE OLD CITY OP JERUSALEM : ASPECTS OP THE DEVELOPMENT OP A RELIGIOUS CENTRE A thesis submitted for the Ph.D. degree of the University of Durham December 1969 Ian W.J.Hopkins Volume I Preface T'hanks for help in. this research are due to Professor Y.Karmon of the Hebrew University, Jerusalem who was generous with advice in -the initial stages and with assistance and' hospitality during work in the city in 1968. The resources of the Department of Geography in the Hebrew University were placed at the writer's disposal and this was much appreciated. Much assistance was given by the Ministry of Tourism, Israel, in connection with a survey of the- to'jrist industry. Help in this connection was also given by many hospice and hotel and holy site keepers. Particular thanks are due to Mr. John Rose of St. George's Hostel and. Mr. John Shah in of the Baptist- Bookshop. In connection with the holy sites and the eastern Churches, much helpful information was given by Canon Edward Every of St. George's Cathedral. Thanks are also due to Professors W.B.Fisher and J.I. Clarke of Durham University and also to many colleagues inside and outside the Durham Geography Department, who helped with ad. hoc problems. Finally, particular acknowledgement should be made of assistance given by my wife in advising on statistical matter and for helping with the land use maps and correcting the typescript. In particular, of great value was her provision of bibliographical information through her current awareness service to .the social science departments of the University. ! Financial assistance was given in this project by the . Centre for Middle Eastern and Islamic Studies in the University of Durham. i GKeneral Introduction Studies in urban geography are now commonplace and a traditional method of approach has been evolved studying in order the site and situation of the city, the functions, and the urban morphology. In the case of Jerusalem, however, the geographer is faced with a city which is very much - an abnormal feature in that its main functional characteristic is its sanctity in the eyes of three of the world's largest religions and the consequent attraction of pilgrims and other features of a religious centre. In this thesis no attempt is made to produce a 'general' urban geography but the main aim has been to show the nature and influence of religion in the development of the Old City of Jerusalem. Hence, this thesis is more of a study in the geography of religion than a study in urban geography. In attempting to examine the special characteristics which Jerusalem as a religious centre has developed, two questions have been posed to which answers have been sought: 1) What is the nature of the influence of religion on Jerusalem ? 2) What is the extent of this influence ? In considering these questions, and especially the second one, commercial, political, and other factors have of course had to be considered. Hence, the general framework of the thesis has been in the traditional pattern of urban geography. The text is set out in four sections plus an introductory and a concluding chapter. The historical introduction (Chapter 1 ) is intended simply to give a summary of the history of the city so that certain basic facts can be assumed in the main body of the thesis. Section A (Chapters 2-5) discusses the main influences which have operated on the development of Jerusalem and include the normal features involved in a discussion of urban site and situation and in addition the religious factors which are peculiar to Jerusalem. The second section (Chapters 6-9) deals with the growth of the urban functions of Jerusalem, with particular reference to the pilgrim trade. Section 0 is a descriptive treatment of the land use of the old City and in many respects is a commentary on the land use maps in Volume II. Section D (Chapters 12 - 15) discusses certain selected, aspects of the urban morphology of Jerusalem. While this thesis is a geographical study, nevertheless because of the nature of the subject matter it involves aspects of other disciplines and in particular theology and politics. Since thewRttter has only attained diploma level in theology and subsidiary level in politics a strictly neutral attitude is taken to controversies which have riveted world attention on Jerusalem. The area of study has been limited in two ways: 1) The chronological period dealt with has been that which saw the formation and development of the Old City, i.e. from the foundation of Aelia Capitolina in A.D. 132 to the fall of the city to the British in 1917. The city of Biblical time and the city of the Mandate and post-Mandate periods are dealt with only incidentally and data used from them only to illustrate certain features which appear to have persisted over the centuries. The Biblical city left little impact on the new except fot the Haram enclosure and the Citadel; and by 1917, the present Old City had been formed and has generally been preserved intact ever since. 2) This study has been confined to the Old. City intra-muros and the immediate area outside (mainly Mount Sion, Gethsemane, Silwan). No attempt has been made to deal even in a superficial way with the new Jewish city to the west of the walls. At the most, the area of study has been confined to the zones of prohibited and restricted building of the McLean Plan. Fi«ld work for this research was undertaken in Jerusalem in the Spring of 1968 using the facilities mainly of the Hebrew University and St. (reorge''s College. During this period, a survey of the pilgrim trade was undertaken and a report subsequently presented to the Ministry of Tourism, Israel (see 'The Times1' Friday 19th. Sept. 1969). It was based on a series of questionnaires designed to assess the impact of tourism on the city's economy and. to study the varied nature of the trade. Details and extracts from part of the report appear at the end of.the text, in Appendix IV. Use was also made of field, notes and material collected for a previous research project on the urban geography of Palestine during the classical period (London M.Sc.(Econ) 1965). In many respects the field work on which this present work is based, has been insufficient. The political situation since 1967 made work inside the Old City very difficult and information was hard to obtain. In particular the abnormal economic situation which prevailed in 1968 involving the closure of many shops and the severe depression of the tourist trade in the Old City meant that meaningful research on the economic aspects of tourism was difficult. Also documents were bot accessible, including Waqf and municipal material.
Load more

Recommended publications
  • The Monzon Family History in Jerusalem
    History in Jerusalem The Events and Personal Stories of the Monzon Family By Arye Monzon Translated by Benjamin Tisser 2 The Monzon Family History in Jerusalem With owner to my dear and loved wife, Ahuva My children Homi and her husband Yossi, Mosh and his wife Goldie, Oded and his wife Einat and all my wonderful grandchildren. Tamuz 5766, July 2007 Jerusalem Israel All rights reserved to the writer Arye Avraham Monzon – 2007 © 10 Aluf Yohai Ben-Nun St. Ramat Beit-Hakerem Jerusalem Tel: +972-77-8850895 Cell: +972-52-8802988 The Monzon Family History in Jerusalem 3 Table of Contents Table of Contents...............................................................................2 Introduction .......................................................................................4 My Family Roots - The Monzon Family.........................................6 History of My Family - The Monzon Family..................................8 Rabbi Yitzchak Monzon...............................................................8 Rabbi Avraham Leib.....................................................................8 The Grave Structure of Our Matriarch Rachel............................8 The Hurvah Synagogue...........................................................10 Choosing a Bride for Rabbi Avraham Leib Monzon ..................19 Rabbi Yoel Yosef Shimon Shemesh ...........................................20 Avraham Yehuda Leib Monzon.................................................26 Monzon Lithography – The First Stone Press In Jerusalem .........30
    [Show full text]
  • Israel and Judah: 18. Temple Interior and Dedication
    Associates for Scriptural Knowledge • P.O. Box 25000, Portland, OR 97298-0990 USA © ASK, March 2019 • All rights reserved • Number 3/19 Telephone: 503 292 4352 • Internet: www.askelm.com • E-Mail: [email protected] How the Siege of Titus Locates the Temple Mount in the City of David by Marilyn Sams, July 2016 Formatted and annotated by David Sielaff, March 2019 This detailed research paper by independent author Marilyn Sams is one of several to follow her 2015 book, The Jerusalem Temple Mount Myth. Her book was inspired by a desire to prove (or disprove) Dr. Ernest Martin’s research in The Temples That Jerusalem Forgot. Ms. Sams wrote a second book in 2017, The Jerusalem Temple Mount: A Compendium of Ancient Descriptions expanding the argument in her first book, itemizing and analyzing 375 ancient descriptions of the Temple, Fort Antonia, and environs, all confirming a Gihon location for God’s Temples.1 Her books and articles greatly advance Dr. Martin’s arguments. David Sielaff, ASK Editor Marilyn Sams: The siege of Titus has been the subject of many books and papers, but always from the false perspective of the Jerusalem Temple Mount’s misidentification.2 The purpose of this paper is to illuminate additional aspects of the siege, in order to show how they cannot reasonably be applied to the current models of the temple and Fort Antonia, but can when the “Temple Mount” is identified as Fort Antonia. Conflicts Between the Rebellious Leaders Prior to the Siege of Titus A clarification of the definition of “Acra” is crucial to understanding the conflicts between John of Gischala and Simon of Giora, two of the rebellious [Jewish] faction leaders, who divided parts of Jerusalem 1 Her second book shows the impossibility of the so-called “Temple Mount” and demonstrate the necessity of a Gihon site of the Temples.
    [Show full text]
  • Jerusalem: City of Dreams, City of Sorrows
    1 JERUSALEM: CITY OF DREAMS, CITY OF SORROWS More than ever before, urban historians tell us that global cities tend to look very much alike. For U.S. students. the“ look alike” perspective makes it more difficult to empathize with and to understand cultures and societies other than their own. The admittedly superficial similarities of global cities with U.S. ones leads to misunderstandings and confusion. The multiplicity of cybercafés, high-rise buildings, bars and discothèques, international hotels, restaurants, and boutique retailers in shopping malls and multiplex cinemas gives these global cities the appearances of familiarity. The ubiquity of schools, university campuses, signs, streetlights, and urban transportation systems can only add to an outsider’s “cultural and social blindness.” Prevailing U.S. learning goals that underscore American values of individualism, self-confidence, and material comfort are, more often than not, obstacles for any quick study or understanding of world cultures and societies by visiting U.S. student and faculty.1 Therefore, international educators need to look for and find ways in which their students are able to look beyond the veneer of the modern global city through careful program planning and learning strategies that seek to affect the students in their “reading and learning” about these fertile centers of liberal learning. As the students become acquainted with the streets, neighborhoods, and urban centers of their global city, their understanding of its ways and habits is embellished and enriched by the walls, neighborhoods, institutions, and archaeological sites that might otherwise cause them their “cultural and social blindness.” Jerusalem is more than an intriguing global historical city.
    [Show full text]
  • Armenian Christians in Jerusalem: 1700 Years of Peaceful Presence*
    Laury Haytayan1 Прегледни рад Arab Region Parliamentarians Against Corruption UDK:27(479.25)(569.44) ARMENIAN CHRISTIANS IN JERUSALEM: 1700 YEARS OF PEACEFUL PRESENCE* Abstract This paper examines the presence of the Armenians in Jerusalem for the past 1700 years. This historical account sheds the light on the importance of Jerusa- lem for the Armenians, especially for the Armenian Church that was granted the authority to safeguard the Holy Places in the Holy Land with the Greek and Latin Churches. During the centuries, the Armenians survived all the conquests and were able to find all sorts of compromises with all the different powers that conquered Jerusalem. This study shows that the permanent presence is due to the wise religious authorities and the entire Armenian community who had no backing from super powers but they had their religious beliefs and their per- sistence in safeguarding the Holy Places of Christianity. The author takes the reader back in History by stopping at important events that shaped the history of the Armenians in the Holy Land. Key words: Jerusalem, Armenians, Crusaders, Holy Land, St James Monas- tery, Old City, Armenian Quarter. Introduction This paper comes at a time when Christians in Iraq and Egypt are being mas- sacred in their churches, Christians in Nazareth are being forbidden to decorate a Christmas tree in public space, and Christians in Lebanon are seeking to pre- serve their political rights to safeguard their presence in their Homeland. At a time, when the Palestinian Authority is alerting the International Community of the danger of the continuous and ferocious settlement construction in East Jerusalem by the State of Israel, and at a time when Christians of the East are being silent on the fate of Jerusalem by leaving it in the hands of the Palestinian and Israeli negotiators, hoping that the Unites States will be the caretaker of the Christians of Jerusalem.
    [Show full text]
  • CHRIST CHURCH LIBRARY NEWSLETTER Volume 12, Issue 1 2020 - 2021
    CHRIST CHURCH LIBRARY NEWSLETTER Volume 12, Issue 1 2020 - 2021 ISSN 1756-6797 (Print), ISSN 1756-6800 (Online) The Salusbury Manuscripts: Notes on Provenance A Scarlatti Operatic Masterpiece Revisited MS 183 and MS 184 are two manuscripts which Among the many rare and precious holdings of belonged to the Salusbury family. They contain Christ Church Library, Oxford, is a manuscript of heraldry, and poems in Welsh and English, dating unusual importance in the history of music: Mus 989. from the turn of the sixteenth to the seventeenth It preserves a complete musical setting by composer century. Christ Church has no particular Welsh Alessandro Scarlatti of the text of poet Matteo Noris’ associations to explain why it should have been drama Il Flavio Cuniberto. given two manuscripts largely in the Welsh language. By many musicologists’ reckoning, Scarlatti was the The Salusbury family of Denbighshire is celebrated most important Italian opera composer of his time, in both codices. Members of that family were and a complete score of one of his operas is students at Oxford’s Jesus College and one at therefore a document of uncommon significance. Braesnose, in the sixteenth and seventeenth And although perhaps less well-known, Matteo Noris centuries. The two volumes arrived in Christ Church was a librettist of considerable importance. in the mid-eighteenth century but their donor is Historians of opera depend upon various kinds of unrecorded and it may be that the Library did not primary sources to write the performance history of quite know what to make of them. particular works in the repertory.
    [Show full text]
  • The Hashemite Custodianship of Jerusalem's Islamic and Christian
    THE HASHEMITE CUSTODIANSHIP OF JERUSALEM’S ISLAMIC AND CHRISTIAN HOLY SITES 1917–2020 CE White Paper The Royal Aal Al-Bayt Institute for Islamic Thought THE HASHEMITE CUSTODIANSHIP OF JERUSALEM’S ISLAMIC AND CHRISTIAN HOLY SITES 1917–2020 CE White Paper The Royal Aal Al-Bayt Institute for Islamic Thought THE HASHEMITE CUSTODIANSHIP OF JERUSALEM’S ISLAMIC AND CHRISTIAN HOLY SITES 1917–2020 CE Copyright © 2020 by The Royal Aal Al-Bayt Institute for Islamic Thought All rights reserved. No part of this document may be used or reproduced in any manner wthout the prior consent of the publisher. Cover Image: Dome of the Rock, Jerusalem © Shutterstock Title Page Image: Dome of the Rock and Jerusalem © Shutterstock isbn 978–9957–635–47–3 Printed in Jordan by The National Press Third print run CONTENTS ABSTRACT 5 INTRODUCTION: THE HASHEMITE CUSTODIANSHIP OF THE HOLY SITES IN JERUSALEM 7 PART ONE: THE ARAB, JEWISH, CHRISTIAN AND ISLAMIC HISTORY OF JERUSALEM IN BRIEF 9 PART TWO: THE CUSTODIANSHIP OF THE ISLAMIC HOLY SITES IN JERUSALEM 23 I. The Religious Significance of Jerusalem and its Holy Sites to Muslims 25 II. What is Meant by the ‘Islamic Holy Sites’ of Jerusalem? 30 III. The Significance of the Custodianship of Jerusalem’s Islamic Holy Sites 32 IV. The History of the Hashemite Custodianship of Jerusalem’s Islamic Holy Sites 33 V. The Functions of the Custodianship of Jerusalem’s Islamic Holy Sites 44 VI. Termination of the Islamic Custodianship 53 PART THREE: THE CUSTODIANSHIP OF THE CHRISTIAN HOLY SITES IN JERUSALEM 55 I. The Religious Significance of Jerusalem and its Holy Sites to Christians 57 II.
    [Show full text]
  • Sifting Antiquity on the Temple Mount Sifting Project Temple Mount Sifting Project Investigates Temple Mount Soil
    Sifting Antiquity on the Temple Mount Sifting Project Temple Mount Sifting Project investigates Temple Mount soil Sacred to Jews, Christians and Muslims, the Temple Mount in Jerusalem is today a contested site. Archaeological excavations are not allowed here, though one project—the Temple Mount Sifting Project—has been analyzing soil that came from the Temple Mount since 2004. Preserved as a nearly rectangular man-made platform, the Temple Mount stretches 36 acres—equivalent to about 28 football fields. Located in the current Old City of Jerusalem, the site was where King Solomon built the First Temple in the 10th century B.C.E., where the Second Temple was erected in Aerial view of the Temple Mount in Jerusalem. 516 B.C.E., and where King Herod rebuilt the Temple and Photo: Andrew Shiva’s photo is licensed under expanded the Temple Mount in 19 B.C.E. The Temple Mount CC-BY-SA 3.0. is the holiest site in Judaism. The Temple Mount has been a Christian pilgrimage site since at least the fourth century C.E., when the Pilgrim of Bordeaux chronicled his journey through the Holy Land. The Jerusalem Temple is referenced several time in the New Testament—it is where Jesus drove out merchants and overturned the money-changers’ tables to cleanse the Temple (Mark 11:15–19; Matthew 21:12–17; Luke 19:45– 48). At the southern end of the Temple Mount (Arabic: Haram al-Sharif, or “Noble Sanctuary”) sits al-Aqsa Mosque (“the farthest mosque”)—the third holiest site in Islam—where in Islamic tradition the prophet Muhammad was transported from Mecca on the Night Journey, and at the center of the Temple Mount is the Dome of the Rock, a gold-domed shrine commemorating the site where Muhammad ascended to heaven (Sura 17:1).
    [Show full text]
  • Israel 2019 International Religious Freedom Report
    ISRAEL 2019 INTERNATIONAL RELIGIOUS FREEDOM REPORT Executive Summary This section covers Israel, including Jerusalem. In December 2017, the United States recognized Jerusalem as the capital of Israel. It is the position of the United States that the specific boundaries of Israeli sovereignty in Jerusalem are subject to final status negotiations between the parties. The Palestinian Authority (PA) exercises no authority over Jerusalem. In March 2019, the United States recognized Israeli sovereignty over the Golan Heights. A report on the West Bank and Gaza, including areas subject to the jurisdiction of the PA, is appended at the end of this report. The country’s laws and Supreme Court rulings protect the freedoms of conscience, faith, religion, and worship, regardless of an individual’s religious affiliation, and the 1992 “Basic Law: Human Dignity and Liberty” protects additional individual rights. In 2018, the Knesset passed the “Basic Law: Israel – The Nation State of the Jewish People.” According to the government, that “law determines, among other things, that the Land of Israel is the historical homeland of the Jewish people; the State of Israel is the nation state of the Jewish People, in which it realizes its natural, cultural, religious and historical right to self-determination; and exercising the right to national self-determination in the State of Israel is unique to the Jewish People.” The government continued to allow controlled access to religious sites, including the Temple Mount/Haram al-Sharif (the site containing the foundation of the first and second Jewish temple and the Dome of the Rock and al-Aqsa Mosque).
    [Show full text]
  • The Temple Mount in the Herodian Period (37 BC–70 A.D.)
    The Temple Mount in the Herodian Period (37 BC–70 A.D.) Leen Ritmeyer • 08/03/2018 This post was originally published on Leen Ritmeyer’s website Ritmeyer Archaeological Design. It has been republished with permission. Visit the website to learn more about the history of the Temple Mount and follow Ritmeyer Archaeological Design on Facebook. Following on from our previous drawing, the Temple Mount during the Hellenistic and Hasmonean periods, we now examine the Temple Mount during the Herodian period. This was, of course, the Temple that is mentioned in the New Testament. Herod extended the Hasmonean Temple Mount in three directions: north, west and south. At the northwest corner he built the Antonia Fortress and in the south, the magnificent Royal Stoa. In 19 B.C. the master-builder, King Herod the Great, began the most ambitious building project of his life—the rebuilding of the Temple and the Temple Mount in lavish style. To facilitate this, he undertook a further expansion of the Hasmonean Temple Mount by extending it on three sides, to the north, west and south. Today’s Temple Mount boundaries still reflect this enlargement. The cutaway drawing below allows us to recap on the development of the Temple Mount so far: King Solomon built the First Temple on the top of Mount Moriah which is visible in the center of this drawing. This mountain top can be seen today, inside the Islamic Dome of the Rock. King Hezekiah built a square Temple Mount (yellow walls) around the site of the Temple, which he also renewed.
    [Show full text]
  • The Walls of Jerusalem
    Palestine Exploration Quarterly ISSN: 0031-0328 (Print) 1743-1301 (Online) Journal homepage: http://www.tandfonline.com/loi/ypeq20 The Walls of Jerusalem C. W. Wilson To cite this article: C. W. Wilson (1905) The Walls of Jerusalem, Palestine Exploration Quarterly, 37:3, 231-243, DOI: 10.1179/peq.1905.37.3.231 To link to this article: http://dx.doi.org/10.1179/peq.1905.37.3.231 Published online: 20 Nov 2013. Submit your article to this journal Article views: 13 View related articles Full Terms & Conditions of access and use can be found at http://www.tandfonline.com/action/journalInformation?journalCode=ypeq20 Download by: [UNSW Library] Date: 23 April 2016, At: 06:55 231 THE 'VALLS OF JERUSALEM. By Major-Gen. Sir C. W. WILSON, K.C.B., l).C.L., F.R.S. 1. General Remarks; 2. The City Walls in A.D. 70. 1. Gene"'alRernarks.-Before attempting to investigate the questions connected with the ancient walls of Jerusalem, some consideration of the general principles that governed the construction of fortifica- tions in early times is not only desirable, but necessary. Jerusalem was strongly fortified at all periods of its· history, but there is .no reason to suppose that there was anything unusual in the trace and construction of its walls. The defences of Jebus could not have differed greatly from those of other Canaanite cities; the walls of David and his successors, which Nehemiah restored, ,vere constructed probably in accordance with Phrenician systems of fortification; and the citadels and ,valls built ·by Herod the Great and Herod Agrippa were almost certainly Greek or Greco-Roman in character.
    [Show full text]
  • Sacred Architecture of the Rock : an Inno- Vative Design Concept and Iconography in Al-Aqsa Mosque
    Milel ve Nihal, 14 (2), 2017 doi:10.17131/milel.377618 Sacred Architecture of the Rock : An Inno- vative Design Concept and Iconography in Al-Aqsa Mosque Haithem F. AL-RATROUT ∗ Citation/©: Al- Ratrout, Haithem (2017). Sacred Architecture of the Rock: An Innovative Design Concept and Iconography in Al-Aqsa Mosque, Milel ve Nihal, 14 (2), 49-73. Abstract: The religious sanctity and symbolisms of the Sacred Rock in Islam has been a frame of reference for inspiration of the architect who established a building over it in the early Islamic period. His challenging task was to generate an architectural archetype based on idea and concept in architec- ture vivid with sacredness and reflecting the religious symbolism of the place. Nowhere can this be true as Qubbet al-Sakhrah (the Dome of the Rock); an Islamic masterpiece which is considered to be the utmost achievement of the Umayyad Islamic religious art and architecture in the late seventh century C.E. It is evident that the architect of the Sacred Rock was very successful in dealing with the site when establishing an attracta- ble mature building that is dominating the skyline of the al-Aqsa mosque and the city of Islamicjerusalem alike. In addition to the Umayyad reli- gious objective in establishing this sacred building, another important goal was achieved which reinforced their political power and Islamic sover- eignty over the city. Indeed, Qubbet al-Sakhrah is a memorable building that commemorates the Sacred Rock and is full of religious feelings. It has, visually, strong impact on observers as its form and function recalls both of the archetype of Makkah and Islamicjerusalem and their religious experience.
    [Show full text]
  • Princely Suburb, Armenian Quarter Or Christian Ghetto? the Urban Setting of New Julfa in the Safavid Capital of Isfahan (1605-1722)
    Ina Baghdiantz-MacCabe* Princely Suburb, Armenian Quarter or Christian Ghetto? The Urban Setting of New Julfa in the Safavid Capital of Isfahan (1605-1722) Résumé. Faubourg princier, quartier arménien ou ghetto chrétien ? L’établissement urbain de New Joulfa dans la capitale safavide d’Ispahan (1605-1722). L’article examine les lieux d’habitation des Arméniens à Isfahan et dans le nouveau bourg de la Nouvelle Joulfa, un quartier résidentiel construit spécialement pour recevoir les marchands de soie de Joulfa déportés à Isfahan en 1604 par Abbas Ier (r.1587-1629). Ce quartier se trouve, non sans raison politique, face aux résidences des notables, souvent eux mêmes originaires du Caucase pendant ce règne, dans la nouvelle capitale d’Isfahan. Il est démontré que, contrairement aux villes arabes sous domination ottomane étudiées par André Raymond, comme Alep ou Le Caire, il n’existait pas un quartier arménien. À leur arrivée, seuls les marchands prospères s’étaient vus accorder le droit de séjour dans le bourg de la Nouvelle Joulfa, tandis que les artisans et les domestiques habitaient parmi la population musulmane d’Isfahan même. La Nouvelle Joulfa était strictement réservée aux Joulfains. Aux termes d’un décret, les musulmans, les missionnaires catholiques et les autres arméniens, n’étaient autorisés à y résider. Cette situation changerait vers le milieu du XVIIe siècle. Après 1655, ce qui était un bourg “princier” – car le prévôt des marchands de Joulfa provient, selon les sources, d’une famille considérée princière –, deviendrait un “quartier arménien”, les Arméniens d’ Isfahan, après avoir été chassés de la capitale, ayant été transférés vers le bourg.
    [Show full text]