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Jerusalem

Specialty Definition: Jerusalem

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Specialty Definition: And did those feet in ancient time

(From Wikipedia, the free Encyclopedia)

And did those feet in ancient time is a poem by William Blake from the preface to his work Milton (1804). Today it is best known as the hymn Jerusalem, with music by Charles H. H. Parry (1916).

This is considered to be one of England's most popular patriotic songs. It is variously associated (thereby holding a somewhat unique position) with English and British nationalism, anti-modernism, post-modernism, socialist ideals, and Christianity. Jerusalem is the official anthem of the British Women's Institute, and historically was used by the National Union of Suffrage Societies.

The poem was inspired by the old legend that Jesus, whilst still a young man, accompanied Joseph of Arimathea to Glastonbury via the nearby Roman port. Blake's biographers tell us that he believed in this legend.

Text

And did those feet in ancient time

Walk upon England's mountains green?

And was the holy Lamb of God

On England's pleasant pastures seen?

And did the Countenance Divine

Shine forth upon our clouded hills?

And was Jerusalem builded here

Among these dark Satanic mills?

Bring me my bow of burning gold:

Bring me my arrows of desire:

Bring me my spear: O clouds unfold!

Bring me my chariot of fire.

I will not cease from mental fight,

Nor shall my sword sleep in my hand

Till we have built Jerusalem

In England's green and pleasant land.

See also: civil religion; Deep England; UK topics

Source: adapted by the editor from Wikipedia, the free encyclopedia under a copyleft GNU Free Documentation License (GFDL) from the article "And did those feet in ancient time."

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Jerusalem

(From Wikipedia, the free Encyclopedia)

For alternate uses see Jerusalem (disambiguation)

Jerusalem (Hebrew: Yerushalayim ירושלים; Arabic: al-Quds) is one of the most disputed territories in the world. Israel declared Jerusalem its capital in 1950, and it is the location of its presidential residence and parliament, but this status is not internationally recognized and most countries maintain their embassies in Tel Aviv.

It is a key city in the religions of Judaism, Christianity, and Islam. It is located on the border with the West Bank. The city displays a magnificent contrast between ancient and modern and has a multicultural, multi-ethnic population. The ancient city is surrounded by walls and has four quarters: Jewish, Christian, Armenian, and Muslim. Today Jerusalem is a city of many faces. The largest city in Israel with a population of 700,000, it is a richly heterogeneous city, representing a wide range of national, religious, and socioeconomic groups.

The origin of the name of the city is uncertain. A common theory is that it combines the names of two Biblical cities which may have been Jerusalem: Jebus (named after the founder of the Jebusites) and Salem (a Canaanite deity). It is also possible to translate the name as either "Foundation of Salem" or "Foundation of Peace". It is also known by some as the City of David.

Current status

According to the 1947 UN Partition Plan, Jerusalem was supposed to be an international city, not part of either the proposed Jewish or Arab state. Following the 1948 Arab-Israeli War, West Jerusalem was occupied by Israel, while East Jerusalem (including the Old City) was occupied by Jordan, along with the West Bank. The Jordanian annexation of the West Bank (including East Jerusalem) was not internationally recognized, except by the United Kingdom and Pakistan.

In the 1967 Six-Day War, Israel captured East Jerusalem, and began taking steps to unify the city under Israeli rule. It annexed 6.4 km² of Jordanian Jerusalem and 64 km² of the nearby West Bank, renaming the entire area "East Jerusalem" (see Maps of Jerusalem pre- and post-1967). The residents of the annexed territory were offered Israeli citizenship on condition they renounce their Jordanian citizenship, which most of them refused to do.

In 1980, the Israeli Knesset confirmed Jerusalem's status as the nation's "eternal and indivisible capital", by passing the Basic Law: Jerusalem - Capital of Israel The UN Security Council, in UN Resolution 478, declared that the law was "null and void and must be rescinded forthwith" (14-0-1, US abstaining), and asked member states to withdraw their diplomatic representation from the city as a punitive measure, which most countries did.

In 1988, Jordan withdrew all its claims to the West Bank (including Jerusalem) in favour of the Palestine Liberation Organization.

As of 2003, only three states, Costa Rica, El Salvador and the United States recognize Jerusalem as the capital of Israel.

The status of Palestinians in East Jerusalem is an ongoing controversy. The Palestinian residents of East Jerusalem have a 'permanent resident' status, which allows them to move within Israel proper. However should they move out of the country (or into the Palestinian territories), this status will be lost and they will not be able to return. By Israel's Citizenship Law, they are entitled to Israeli citizenship, which they can receive automatically or almost automatically, provided that they do not have any other citizenship. Thus, many Palestinians who would like to hold their Jordanian passports have to retain the status of permanent residents. Some Palestinians decline to accept citizenship since they consider it equivalent to accepting Israel's annexation. Also, Jews immigrating to Israel may retain their original citizenships (American Jews usually do), but non-Jews are denied this right. (This is a controversial topic and needs references.)

Another issue is the status of family members not recorded in the census preceding the Israeli annexation of East Jerusalem. They must apply for entry into East Jerusalem for family reunification with the Ministry of the Interior. Palestinians complain that such applications have been arbitrarily denied for purposes of limiting the Palestinian population in East Jerusalem, while Israeli authorities claim they treat Palestinians fairly. These and other aspects have been a source of criticism from Palestinians and Israeli human rights organizations, such as B'Tselem.

Arab view of the status of Jerusalem

Arab Muslim nations have traditionally regarded Jerusalem as having a special religious / historical status. After the conquest of Jerusalem by Arab armies, parts of the city soon took on a Muslim aspect. In 688 the Caliph Abd al-Malik built the Dome of the Rock; in 728 the cupola over the Aḳṣa mosque was erected, the same being restored in 758-775 by Al-Mahdi. In 831 Al-Ma'mun restored the Dome of the Rock and built the octagonal wall. In 1016 the Dome was partly destroyed by earthquakes; but it was repaired in 1022.

Arguments for internationalization

The proposal that Jerusalem should be a city under international administration is still made at times (among others, it is the proposal favoured by the Pope). Most negotiations regarding the future status of Jerusalem have however been based on partition; for example, one scheme would have Israel keep the Jewish quarter and the Western Wall (the "Wailing Wall"), with the rest of the Old City and the Temple Mount being transferred to a new Palestinian state. Most Israelis are opposed to any division of Jerusalem, based on cultural, historic, and religious grounds. Palestinians have argued for an open city, though its feasibility has been challenged.

History

Antiquity

This city has known many wars and various periods of occupation. At one time it was the capital of the Jebusites. Later it came under Jewish control. The Bible records that King David defeated the Jebusites in war and captured the city, making it the capital city of the Kingdom of Judah.

Later, still according to the Bible, the First Jewish Temple was built in Jerusalem by King Solomon. The Temple became a major cultic center in the region, eventually overcoming other ritual centers such as Shilo and Bethel. By the end of the "First Temple Period", Jerusalem was the sole acting religious shrine in the kingdom and a center of regular pilgrimage. It was at this time that historical records begin to corroborate the biblical history, and the kings of Judah are historically identifiable.

Jerusalem was the capital of the Kingdom of Judah for some 400 years. It had survived (or, as some historians claim, averted) an Assyrian siege in 701 BC, unlike Samaria, the capital of the Kingdom of Israel, which had fallen in 722 BC. However, the city was overcome by the Babylonians in 598 BC, who then took the young king Jehoiachin into eternal captivity, together with most of the aristocracy of that time. However, the country rebelled again under Zedekiah, prompting the city's repeated conquest and destruction by Nebuchadrezzar. The temple was burnt, and the city's walls were ruined, thus rendering what remained of the city unprotected.

After several decades of captivity, the Jews returned to Judah and rebuilt the city's walls and the Temple. It has continued to be the capital of Judah, as a province under the Persians, Greek and Romans, with a relatively short period of independence. The Temple complex was upgraded and the Temple itself rebuilt under Herod the Great, however by convention it is considered Second Temple (not Third).

The city was ruined yet again when a civil war accompanied by a revolt against Rome in Judea led to the city's repeated sack and ruin, by the hands of Titus at 70 AD. The Second Temple was burnt, and the whole city was ruined. The only remaining part of the Temple was a portion of an external (retaining) wall which became known as the Wailing Wall or Western Wall.

First millennium

Sixty years later, the Roman emperor Hadrian ordered the city to be resettled, under the name Aelia Capitolina. Jews were forbidden to enter the city, but for a single day of the year, The Ninth of Av (see Hebrew calendar), when they could weep for the destruction of their city at the Temple's only remaining wall. The Byzantine Empire, which came to control the region in after the split of the Roman Empire, cherished the city for its Christian history. However, in accordance with traditions of religious tolerance often found in the ancient East, Jews were allowed into it in the 5th century A.D.

Although the Koran never mentions the name "Jerusalem", Islamic tradition holds it that it was from Jerusalem that Prophet Muhammad ascended to heaven to receive the Koran. The city was one of the Arabic empire's first conquests in 638 AD. Sixty years later, the Dome of the Rock was built, a structure in which there lies a stone, from which as tradition says Muhammad rose up. (This is also reputed to be the place Abraham went to sacrifice his son, Isaac in the Jewish tradition, Ishmael in the Muslim one.) Note that the octagonal and gold-sheeted Dome is not the same thing as the Al-Aqsa mosque beside it, which was built more than three centuries later.

Second millennium

On July 15, 1099 during the First Crusade, Christian soldiers took Jerusalem after a difficult one month siege. They then proceeded to slaughter most of the city's Muslim and Jewish inhabitants. Raymond d'Aguiliers, chaplain to Raymond de Saint-Gilles, Count of Toulouse, wrote:

Piles of heads, hands, and feet were to be seen in the streets of the city. It was necessary to pick one's way over the bodies of men and horses. But these were small matters compared to what happened at the Temple of Solomon, a place where religious ceremonies were ordinarily chanted. What happened there? If I tell the truth, it will exceed your powers of belief. So let it suffice to say this much, at least, that in the Temple and porch of Solomon, men rode in blood up to their knees and bridle-reins. Indeed, it was a just and splendid judgment of God that this place should be filled with the blood of unbelievers, since it had suffered so long from their blasphemies. The city was filled with corpses and blood. (Edward Peters, The First Crusade: The chronicle of Fulcher of Chartres and other source materials, p. 214)

Jerusalem became the capital of the Kingdom of Jerusalem, which lasted until 1291, although Jerusalem itself was recaptured by Saladin in 1187. In 1173 Benjamin of Tudela visited Jerusalem. He described it as a small city full of Jacobitess, Armenians, Greeks, and Georgians. Two hundred Jews dwelt in a corner of the city under the Tower of David.

In 1219 the walls of the city were taken down by order of the Sultan of Damascus; in 1229, by treaty with Egypt, Jerusalem came into the hands of Frederick II of Germany. In 1239 he began to rebuild the walls; but they were again demolished by Da'ud, the emir of Kerak.

In 1243 Jerusalem came again into the power of the Christians, and the walls were repaired. The Kharezmian Tatars took the city in 1244; and they in turn were driven out by the Egyptians in 1247. In 1260 the Tatars under Hulaku Khan overran the whole land, and the Jews that were in Jerusalem had to flee to the neighboring villages.

The early Arab period was also one of religious tolerance. However, in early 11th century, the Egyptian Caliph al-Hakim ordered the destruction of all churches and synagogues in Jerusalem. The Crusaders, at the end of the century, captured Jerusalem and massacred the whole Jewish and Muslim population. They made Jerusalem the center of a feudal state, of which the King of Jerusalem was the chief. Neither Jews nor Muslims were allowed into the city during that time. In 1187, Jerusalem was retaken by Salah ad-Din, who permitted worship of all religions.

In 1244, Sultan Malik al-Muattam razed the city walls, rendering it again defenseless and dealing a heavy blow to the city's status. In the middle of the 13th century, Jerusalem was captured by the Egyptian Mameluks. In 1517, it was taken over by the Ottoman Empire and enjoyed a period of renewal under Suleiman the Magnificent - including the rebuilding of magnificent walls of what is now known as the Old City (however, some of the wall foundations are remains of genuine antique walls). The city remained open to all religions, although the empire's faulty management after Suleiman meant slow economical stagnation.

In 1482, the visiting Dominican priest Felix Fabri described Jerusalem as a dwelling place of diverse nations of the world, and is, as it were, a collection of all manner of abominations. As abominations he listed Saracens, Greeks, Syrians, Jacobites, Abyssianians, Nestorians, Armenians, Gregorians, Maronites, Turcomans, Bedouins, Assassins, a sect possibly Druzes, Mamelukes, and the most accursed of all, Jews. Only the Latin Christians long with all their hearts for Christian princes to come and subject all the country to the authority of the Church of Rome. (A. Stewart, Palestine Pilgrims Text Society, Vol 9-10, p. 384-391)

19th-early 20th centuries

The modern history of Jerusalem began in the mid-nineteenth century, with the decline of the Ottoman Empire. At that time, the city was a backwater, with a population that did not exceed 8,000. Nevertheless, it was, even then, an extremely heterogeneous city because of its significance to Judaism, Christianity, and Islam. The population was divided into four major communities--Jewish, Christian, Muslim, and Armenian--and the first three of these could be further divided into countless subgroups, based on precise religious affiliation or country of origin. An example of this would be the Church of the Holy Sepulchre, which was meticulously partitioned between the Greek Orthodox, Catholic, Armenian, Coptic, and Ethiopian churches. Tensions between the groups ran so deep that the keys to the shrine were kept with a 'neutral' Muslim family for safekeeping.

At that time, the communities were located mainly around their primary shrines. The Muslim community, then the largest, surrounded the Haram ash-Sharif or Temple Mount (northeast), the Christians lived mainly in the vicinity of the Church of the Holy Sepulchre (northwest), the Jews lived mostly on the slope above the Western Wall(southeast), and the Armenians lived near the Zion Gate (southwest). In no way was this division exclusive, however, it did form the basis of the four quarters during the British Mandate period (1917-1948).

Several changes occurred in the mid-nineteenth century, which had long-lasting effects on the city: their implications can be felt today and lie at the root of the Palestinian-Israeli conflict over Jerusalem. The first of these was a trickle of Jewish immigrants, from the Middle East and Eastern Europe, which shifted the balance of population. The first such immigrants were ultra-Orthodox Jews: some were elderly individuals, who came to die in Jerusalem and be buried on the Mount of Olives, others were students, who came with their families to await the coming of the Messiah, and adding new life to the local population. At the same time, European colonial powers also began seeking toeholds in the city, hoping to expand their influence their with the imminent collapse of the Ottoman Empire. This was also an age of Christian religious revival, and many churches sent missionaries to proselytize among the Muslim and especially the Jewish populations, believing that this would speed the Second Coming of Christ. Finally, the combination of European colonialism and religious zeal was expressed in a new scientific interest in the biblical lands in general and Jerusalem in particular. Archeological and other expeditions made some spectacular finds, which increased interest in Jerusalem even more.

By the 1860s, the city, with an area of only 1 square kilometer, was already overcrowded. Thus began the construction of the New City, the part of Jerusalem outside of the city walls. Seeking new areas to stake their claims, the Russian Orthodox Church began constructing a complex, now known as the Russian Compound, a few hundred meters from Jaffa Gate. The first attempt at residential settlement outside the walls of Jerusalem was begun by Jews, who built a small complex on the hill overlooking Zion Gate, across the Valley of Hinnom. This settlement, known as Mishkenot Shaananim, eventually flourished and set the precedent for other new communities to spring up to the west and north of the Old City. In time, as the communities grew and connected geographically, this became known as the New City.

By the time General Allenby took Jerusalem from the Ottomans in 1917, the new city was a patchwork of neighborhoods and communities, each with a distinct ethnic character. This continued under British rule, as the neighborhoods flourished and the Old City of Jerusalem gradually emerged as little more than an impoverished older neighborhood.

Jerusalem, Israel's officially designated capital

The Western Wall, also called the Wailing Wall

This section needs work.

Current mayor of Jerusalem is Uri Lupolianski, member of the local United Torah Judaism faction and the first Ultra-Orthodox Jew to attain this position in the city. Previous mayors had been Ehud Olmert and Teddy Kollek.

Jerusalem and the Arab-Israeli conflict

The United Nations proposed, in its 1947 plan for the partition of Palestine, for Jerusalem to be a city under international administration. See [1]. However, on January 23, 1950 the Knesset passed a resolution that stated Jerusalem was the capital of Israel.

Following the 1948 Arab-Israeli War, when a Palestinian-Arab state failed to materialize, and the nascent state of Israel was invaded by Egypt and Jordan, Jerusalem was divided. The Western half of the New City became part of the new state of Israel, while the eastern half, along with the Old City, was annexed by Jordan. Jordan did not allow Jewish access to the Wailing Wall and Temple Mount, Judiasm's holiest sites, in the Old City, which distressed Jews throughout the world. However, Christian access was allowed.

East Jerusalem was captured by the Israelis in the Six-Day War of 1967, along with the Wailing Wall and the Temple Mount / Haram al-Sharif. Under Israel, members of all religions were largely granted access to their holy sites. However, concerns have been raised about several attacks on the Al-Aqsa Mosque, notably a serious fire in 1969 (arson by a delusional Australian tourist) and tunnels opened beneath that mosque, discovered in 1981, 1988 and 1996 [1]. The status of East Jerusalem remains a highly controversial issue.

Dome of the Rock in center of Temple mount (larger version)

See also:

• Crusades
• Temple in Jerusalem
• Kingdom of Jerusalem
• Orient House

Geography

Jerusalem is situated in 31° 46′ 45″ N. lat. and 35° 13′ 25″ E. long., upon the southern spur of a plateau the eastern side of which slopes from 2,460 ft. above sea-level north of the Temple area to 2,130 ft. at the southeastern extremity. The western hill is about 2,500 ft. high and slopes southeast from the Judean plateau.

Jerusalem is surrounded upon all sides by valleys, of which those on the north are less pronounced than those on the other three sides. The principal two valleys start northwest of the present city. The first runs eastward with a slight southerly bend (the present Wadi al-Joz), then, deflecting directly south (formerly known as "Kidron Valley," the modern Wadi Sitti Maryam), divides the Mount of Olives from the city. The second runs directly south on the western side of the city, turns eastward at its southeastern extremity, then runs directly east, and joins the first valley near Bir Ayyub ("Job's Well"). It was called in olden times the "Valley of Hinnom," and is the modern Wadi al-Rababi, which is not to be identified with the first-mentioned valley.

A third valley, commencing in the northwest where is now the Damascus Gate, ran south-southeasterly down to the Pool of Siloam, and divided the lower part into two hills (the lower and the upper cities of Josephus). This is probably the later Tyropœon ("Cheese-makers'") Valley. A fourth valley led from the western hill (near the present Jaffa Gate) over to the Temple area: it is represented in modern Jerusalem by David Street. A fifth cut the eastern hill into a northern and a southern part. Later Jerusalem was thus built upon four spurs.

Demographics

Jerusalem's population at different times

Year	Jews	Muslims	Christians	Total
1525	1000	3700	?	4700
1538	1150	6750	?	7900
1553	1634	11,750	?	12,384
1562	1200	11,450	?	12,650
1844	7120	5000	3390	15,510
1876	12,000	7560	5470	25,030
1896	28,112	8560	8748	45,420
1922	33,971	13,411	4,699	52,081
1931	51,222	19,894	19,335	90,451
1948	100,000	40,000	25,000	165,000
1967	195,700	54,963	12,646	263,307
1980	292,300	?	?	407,100
1985	327,700	?	?	457,700
1987	340,000	121,000	14,000	475,000
1990	378,200	131,800	14,400	524,400
1995	482,000	164,300	16,300	662,600
1996	421,200	?	?	602,100
2000	448,800	208,700	?	657,500

Note: Because the 1896 census was used for recruitment in the army the Arab count is underestimated. Jews were exempt from military service. Sources: [1], [1], [1], [1]

See also: Timeline of Jerusalem

External links

• The History of the Ancient Near East
• Main events in the history of Jerusalem
• Palestinian position on Jerusalem
• BBC article on Jerusalem
• Official website of the Municipality of Jerusalem
• Jewish Position on Jerusalem
• Jerusalem 3000: Celebrating Three Millenia of History
• History of Jerusalem
  

Source: adapted by the editor from Wikipedia, the free encyclopedia under a copyleft GNU Free Documentation License (GFDL) from the article "Jerusalem."

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Jerusalem, New York

(From Wikipedia, the free Encyclopedia)

Jerusalem is a town located in Yates County, New York. As of the 2000 census, the town had a total population of 4,525.

Geography

According to the United States Census Bureau, the town has a total area of 169.4 km² (65.4 mi²). 152.5 km² (58.9 mi²) of it is land and 16.9 km² (6.5 mi²) of it is water. The total area is 9.97% water.

Demographics

As of the census of 2000, there are 4,525 people, 1,606 households, and 1,117 families residing in the town. The population density is 29.7/km² (76.8/mi²). There are 2,523 housing units at an average density of 16.5/km² (42.8/mi²). The racial makeup of the town is 98.39% White, 0.55% African American, 0.11% Native American, 0.29% Asian, 0.02% Pacific Islander, 0.29% from other races, and 0.35% from two or more races. 0.66% of the population are Hispanic or Latino of any race. There are 1,606 households out of which 25.7% have children under the age of 18 living with them, 59.4% are married couples living together, 6.6% have a female householder with no husband present, and 30.4% are non-families. 24.3% of all households are made up of individuals and 11.2% have someone living alone who is 65 years of age or older. The average household size is 2.45 and the average family size is 2.90. In the town the population is spread out with 19.9% under the age of 18, 18.7% from 18 to 24, 20.2% from 25 to 44, 26.2% from 45 to 64, and 15.1% who are 65 years of age or older. The median age is 39 years. For every 100 females there are 88.7 males. For every 100 females age 18 and over, there are 83.7 males. The median income for a household in the town is $38,488, and the median income for a family is $45,254. Males have a median income of $31,071 versus $25,115 for females. The per capita income for the town is $18,099. 9.4% of the population and 6.6% of families are below the poverty line. Out of the total people living in poverty, 17.7% are under the age of 18 and 4.4% are 65 or older.

Source: adapted by the editor from Wikipedia, the free encyclopedia under a copyleft GNU Free Documentation License (GFDL) from the article "Jerusalem, New York."

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Jerusalem, New Zealand

(From Wikipedia, the free Encyclopedia)

Jerusalem was once an important kainga (village) on the Whanganui River in New Zealand where a Roman Catholic mission was first established in 1854.

Known to Maori as Hiruharama, Jerusalem was the isolated site where in 1892 Suzanne Aubert (later to become internationally famous as Mother Mary Joseph), established the congregation of the Sisters of Compassion. They became a highly respected charitable nursing/religious order.

A convent remains on the mission property as well as the church which replaced the original building destroyed by fire in 1888, and Sisters of Compassion still care for them.

New Zealand poet James K. Baxter and many of his followers formed a community there in the 1970s and Baxter is buried there.

Source: adapted by the editor from Wikipedia, the free encyclopedia under a copyleft GNU Free Documentation License (GFDL) from the article "Jerusalem, New Zealand."

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Jerusalem, Ohio

(From Wikipedia, the free Encyclopedia)

Jerusalem is a village located in Monroe County, Ohio. As of the 2000 census, the village had a total population of 152.

Geography

Jerusalem is located at 39°51'8" North, 81°5'43" West (39.852261, -81.095146)¹. According to the United States Census Bureau, the village has a total area of 0.6 km² (0.2 mi²). 0.6 km² (0.2 mi²) of it is land and none of the area is covered with water.

Demographics

As of the census of 2000, there are 152 people, 69 households, and 48 families residing in the village. The population density is 234.8/km² (605.6/mi²). There are 74 housing units at an average density of 114.3/km² (294.8/mi²). The racial makeup of the village is 100.00% White, 0.00% African American, 0.00% Native American, 0.00% Asian, 0.00% Pacific Islander, 0.00% from other races, and 0.00% from two or more races. 0.00% of the population are Hispanic or Latino of any race. There are 69 households out of which 23.2% have children under the age of 18 living with them, 55.1% are married couples living together, 13.0% have a female householder with no husband present, and 30.4% are non-families. 27.5% of all households are made up of individuals and 17.4% have someone living alone who is 65 years of age or older. The average household size is 2.20 and the average family size is 2.67. In the village the population is spread out with 17.8% under the age of 18, 5.3% from 18 to 24, 28.9% from 25 to 44, 27.0% from 45 to 64, and 21.1% who are 65 years of age or older. The median age is 44 years. For every 100 females there are 87.7 males. For every 100 females age 18 and over, there are 81.2 males. The median income for a household in the village is $28,000, and the median income for a family is $33,611. Males have a median income of $22,917 versus $16,250 for females. The per capita income for the village is $12,873. 13.5% of the population and 9.6% of families are below the poverty line. Out of the total people living in poverty, 25.6% are under the age of 18 and 5.1% are 65 or older.

Source: adapted by the editor from Wikipedia, the free encyclopedia under a copyleft GNU Free Documentation License (GFDL) from the article "Jerusalem, Ohio."

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Kingdom of Jerusalem

(From Wikipedia, the free Encyclopedia)

The Kingdom of Jerusalem was a short-lived country established in the 12th century by the First Crusade.

Foundation and Early History

The kingdom came into being with the Crusader capture of Jerusalem in 1099. Godfrey of Bouillon refused, however, to take the title of King, saying that no man should wear a crown where Christ had worn his crown of thorns; instead, he took the title Defender of the Holy Sepulchre. But Godfrey died the next year, and his brother and successor, Baldwin I, was not so scrupulous, having himself immediately crowned King of Jerusalem.

Baldwin successfully expanded the Kingdom, capturing the port cities of Acre, Sidon, and Beirut, and also exerted his suzerainty over the other Crusader States to the north - the County of Edessa (which he had founded), the Principality of Antioch, and the County of Tripoli. He also saw an increase in the numbers of Latin inhabitants, as the minor crusade of 1101 brought reinforcements and a Latin Patriarch to the kingdom. The Italian city-states of Venice, Pisa, and Genoa also began to play a role in the kingdom. Their fleets assisted in the capture of the ports, where they were given their own autonomous trading quarters.

Baldwin died without heirs in 1118, and was succeeded by his cousin, Baldwin of Le Bourg, the Count of Edessa. Baldwin II was also an able ruler, and though he was imprisoned by the Turks several times throughout his reign, the boundaries of the Kingdom continued to expand, with the city of Tyre captured in 1124.

Life in the Kingdom

As new generations grew up in the kingdom, they began to think of themselves as "oriental," rather than European. They often learned to speek Greek, Arabic, and other eastern languages, and married Greeks or Armenians (and, rarely, Muslims).

The kingdom was essentially based on the feudal system of contemporary western Europe, but with many important differences. First of all, the kingdom was situated within a relatively small area, with little agricultural land. Since ancient times had been an urban economy, unlike medieval Europe; in fact, although the nobility technically owned land, they preferred to live in Jerusalem or the other cities.

As in Europe the nobles had vassals and were themselves vassals to the king. However, agricultural production was regulated by the Muslim equivalent of the feudal system (the iqta), and this system was not interfered with by the Crusaders. Although Muslims (as well as Jews and eastern Christians) were persecuted somewhat in the cities (and were not allowed in Jerusalem at all), in rural areas they continued to live as they had before. The rais, the leader of a community, was a kind of vassal to whatever noble owned his land, but as the Crusader nobles were absentee landlords the rais and their communities had a high degree of autonomy. They grew food for the Crusaders, but owed no military service as vassals would have in Europe; likewise, the Italian city-states owed nothing despite living in the port cities. As a result, Crusader armies tended to be small, and drawn from the French families of the cities.

The urban composition of the area, combined with the presence of the Italian merchants, led to the development of an economy that was much more commercial than it was agricultural. Palestine had always been a crossroads for trade; now, this trade extended to Europe as well. European goods, such as the textiles of northern Europe, made their way to the Middle East and Asia, while Asian goods were transported back to Europe. The Italian city-states made enormous profits from this trade, and it influenced their Renaissance in later centuries.

Because the nobles tended to live in Jerusalem rather than an estate in the countryside, they had a larger influence on the king than they would have in Europe. The nobles formed the haut cour (high court), one of the earliest forms of parliament that was also developing in western Europe. The court consisted of the bishops and the higher nobles, and was responsible for confirming the election of a new king, allotting money to the king, and raising armies.

The problem of lack of manpower for armies was solved to some extent by the creation of the military orders. The Knights Templar and the Knights Hospitaller were both formed in early years of the kingdom, and they often took the place of the nobles in the countryside. Although their headquarters were in Jerusalem, they often lived in vast castles and bought land that the other nobles could no longer afford to keep. The military orders were under the direct control of the Pope, however, not the king; they were essentially autonomous and technically owed no military service, though in reality they participated in all the major battles.

Troubled Times

When Baldwin II died in 1131, his successor was his son-in-law, Count Fulk of Anjou, who was faced with a new and more dangerous enemy than his predecessors - the Atabeg Zengi of Mosul. Although Fulk held off Zengi throughout his reign, following his death in 1144, when he was succeeded by his young son Baldwin III, under the regency of his wife Melisende, Zengi took advantage of the uncertain new leadership to capture Edessa.

This in turn led to the fiasco of the Second Crusade, when, despite the protests of the nobility of the Kingdom, the crusading Kings of France and Germany decided to attack not Zengi's son Nur ad-Din (who had succeeded him in 1146), but the friendly Emir of Damascus. The Crusade ended in defeat in 1148. Shortly thereafter, Baldwin III began his personal rule, although his mother Melisende unsuccessfully attempted to take control of the Kingdom herself. Like his predecessors, Baldwin was an able King, and conquered Ascalon from the Fatimids, the last Egyptian outpost on the Palestinian coast. At the same time, though, the overall crusader situation became worse, as Nur ad-Din succeeded in taking Damascus and unifying Muslim Syria under his rule.

Baldwin III died mysteriously in 1162, and was succeeded by his brother Amalric I. Amalric's reign was taken up with competition with Nur ad-Din and his wily some-time subordinate Saladin over control of Egypt. Although supported by Byzantine Emperor Manuel I Comnenus, Amalric ultimately failed in his bid to conquer Egypt. His and Nur ad-Din's deaths in 1174 insured the dominance of Saladin.

Amalric was succeeded by his young son, Baldwin IV, who was discovered at a very young age to be a leper. During Baldwin's reign the Kingdom started to fall apart, as factions formed behind Baldwin's cousin, Count Raymond III of Tripoli, and his incompetent brother-in-law, Guy of Lusignan. During Baldwin's reign Saladin continued to harass the Crusader states.

Disaster and Recovery

Following Baldwin's death in 1185, after the brief reign of his infant nephew Baldwin V, Guy took the throne. He proved a disastrous ruler. His close ally Raynald of Chatillon, the lord of Oultrejourdan and the fortress of Kerak, provoked Saladin into open war, and in 1187 the army of the Kingdom was utterly destroyed at the Battle of Hattin. Over the next few months Saladin easily overran the entire Kingdom, save for the port of Tyre, which was ably defended by the newcomer Conrad of Montferrat.

The fall of Jerusalem shocked Europe, resulting in the Third Crusade. Thanks to the efforts of Richard the Lion-Hearted, most of the coastal cities of Syria, especially Acre, were recovered, and a treaty was signed with Saladin in 1192 after the Battle of Arsuf. Conrad of Montferrat was married to Isabella, daughter of Amalric I, and made King of this rump state, but he was killed by the Hashshashin almost immediately thereafter. Isabella was married again to Henry II of Champagne.

Last Years

For the next hundred years, the Kingdom of Jerusalem clung to life as a tiny kingdom hugging the Syrian coastline. A Fourth Crusade was planned after the failure of the Third, but it resulted in the sack of Constantinople in 1204 and the Crusaders involved never arrived in the Kingdom. Schemes were hatched to reconquer Jerusalem through Egypt, resulting in a failed Crusade against Damietta in 1217. In 1229 Emperor Frederick II, who was King of Jerusalem by virtue of his marriage to the heiress, managed to recover Jerusalem by a treaty with the Ayyubid Sultan Al-Kamil. The recovery was short-lived - not enough territory had been ceded to make the city defensible, and in 1244 the city was reconquered by the Ayyubids. The Seventh Crusade under Louis IX of France was inspired by this, but it accomplished little save to replace the cultured Ayyubids with the vicious and intolerant Mamluks as the Crusaders' main enemy in 1250.

In their later years, the Crusaders' hopes rested with the Mongols, who were thought to be sympathetic to Christianity. Although the Mongols invaded Syria on several occasions, they were repeatedly defeated by the Mamluks, who took their revenge on the practically defenseless Kingdom, taking its cities one by one until, in 1291, Acre, the last stronghold, was taken by the Sultan Khalil.

List of Kings and Queens of Jerusalem

King/Queen	Reigned	Regent
Godfrey of Bouillon (Protector of the Holy Sepulchre)	1099 - 1100
Baldwin I	1100 - 1118
Baldwin II	1118 - 1131
Fulk and Melisende	1131 - 1143
Baldwin III	1143 - 1162	Melisende (Regent, 1143-1152)
Amalric I	1162 - 1174
Baldwin IV	1174 - 1185	Raymond III of Tripoli (Regent, 1174-1177)
Baldwin V	1185 - 1186	Raymond III of Tripoli (Regent, 1185-1186)
Guy of Lusignan	1186 - 1192
With Sibylla	1186 - 1190
Jerusalem lost in 1187 - remaining kings are nominal only
Isabella	1192 - 1205
With Conrad of Montferrat	1192
With Henry II of Champagne	1192 - 1197
With Amalric II	1198 - 1205)
Maria of Montferrat	1205 - 1212	John of Ibelin (Regent, 1205 - 1210)
John of Brienne	1210 - 1212
Yolande	1212 - 1228	John of Brienne (Regent 1212-1225)
Frederick II, Holy Roman Emperor	1225 - 1228
Conrad of Hohenstaufen	1228 - 1254	Frederick II (Regent, 1228 - 1243) Queen Alice of Cyprus (Regent, 1243 - 1246) King Henry I of Cyprus (Regent, 1246 - 1253) Queen Plaisance of Cyprus (Regent, 1253 - 1254)
Conradin	1254 - 1268	Queen Plaisance of Cyprus (Regent, 1254-1261 Princess Isabella of Antioch (Regent 1261-1264) King Hugh III of Cyprus (Regent, 1264-1268)
Hugh I	1268 - 1284 (Opposed by Charles of Anjou)
Charles of Anjou	1277 - 1285 (Opposed by John II)
John II	1284 - 1285
Henry II	1285 - 1291
Acre captured in 1291; kingdom ends.

After the end of the kingdom, Henry II continued to use the title "King of Jerusalem." After his death the title was claimed by both his direct heirs, the Kings of Cyprus, and the senior branch of the dynasty, the Kings of Naples.

Currently, the title of King of Jerusalem is claimed by King Juan Carlos I of Spain as the successor to the royal family of Naples. The House of Savoy, as heirs of the royal family of Cyprus, also made claims on the title at times.

See also:

• Crusade
• Knights Templar

  Source: adapted by the editor from Wikipedia, the free encyclopedia under a copyleft GNU Free Documentation License (GFDL) from the article "Kingdom of Jerusalem."

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Orthodox Patriarch of Jerusalem

(From Wikipedia, the free Encyclopedia)

The Orthodox Patriarch of Jerusalem is one of nine patriarchs in the Eastern Orthodox Church. Until 451, Jerusalem was an Orthodox bishopric, but it was recognized as a patriarchate by the Council of Chalcedon that year. The earliest bishop is recorded in 62. After the Arab conquest, Muslims recognized Jerusalem as the seat of Christianity and the Patriarch as its leader. In 1099 the Crusaders appointed a Latin Patriarch, and exiled the Orthodox Patriarch from the city. Until 1187 the Orthodox Patriarch lived in Constantinople. Today the headquarters of the patriarchate is the Church of the Holy Sepulchre in Jerusalem.

Bishops of Jerusalem (62 - 451)

• James the Just (until 62)
• Simeon (62 - 107
• Ioustos I (???- 111
• Zakheos (???)
• Tobias (???)
• Beniamin I (???)
• John I (???)
• Matthew I (???)
• Fillip (???)
• Senekas (???)
• Ioustos II (???)
• Levis (???)
• Efrem (???)
• Joseph I (???)
• Judas (???- 134)
• Markos (134 -???)
• Cassianos (???)
• Pouplios (???)
• Maximos I (???)
• Ioulianos I (???)
• Gaios I (???)
• Symmachus (???)
• Gaios II (???)
• Ioulianos II (???)
• Capion (???)
• Maximos II (???)
• Antoninos (???)
• Valens (???)
• Dolihianos (???)
• Narcissus (185 - ???)
• Dios (???)
• Germanion (???)
• Gordios (???)
• Narcissus (restored) (??? - 231)
• Alexander (231) - 251)
• Mazabanis (251-260)
• Imeneos (260-298)
• Zamvdas (298-300)
• Ermon (300-314)
• Makarios I (314-333)
• Maximos III (333-348)
• Cyrill I (350-386)
• John II (386-417)
• Praulios (417-422)
• Iouvenalios (422-???)
• Anastasios I (???)
• Martyrios (???)
• Salloustios (???)
• Elias I (???)
• John III (???)

Patriarchs of Jerusalem

• Peter (???-458)
• Makarios II (552, 564-575)
• Eustohios (???)
• John IV (???)
• Amos (???)
• Isaac (??? - 600)
• Zaharias (601 - 622)
• Modestos (622 - 624)
• Sofronios I (624 - 627)
• ???
• Anastasios II (???-706)
• John V (706-735)
• Theodore (745-770)
• Elias II (770-797)
• George (797-807)
• Thomas I (807-820)
• Vasillios (820-838)
• John VI (838-842)
• Sergios I (842-844)
• Solomon (855-860)
• Theodosios (862-878)
• Elias III (878-907)
• Gergios II (908-911)
• Leontios I (912-929)
• Athanasios I (929-937)
• Christodoulos (???-937)
• Agathon (950-964)
• John VII (964-966)
• Christodoulos II (966-969)
• Thomas II (969-978)
• Joseph II (980-983)
• Orestis (983-1005)
• Theofilos I (1012-1020)
• Nikiforos I (1020-???)
• Ioannikios (???-???)
• Sofronios II (???-???)
• Euthimios I (1084)
• Simon II (1084-1106)
• Savvas (1106-1156)
• John VIII (1106-1156)
• Nicolas (???-???)
• John IX (1156-1166)
• Nikiforos II (1166-1170)
• Leontios II (1170-1190)
• Dositheos I (???-1191)
• Markos II (1191-???)
• Euthimios II (c. 1223)
• Athanasios II (1224-1236)
• Sofronios III (1236-???)
• Gregory I (???-1298)
• Thadaios (1298)
• Athanasios III (c. 1313-1314)
• Gregory II (1322)
• Lazarus (c. 1334-1368)
• Arsenios (1344)
• Dorotheos I (1376-1417)
• Theofilos II (1417-1424)
• Theofanis I (1424-1431)
• Ioakim (1431-???)
• Theofanis II (1450)
• Athanasios IV (1452-???)
• Jacob II about (1460)
• Abraham (1468)
• Gregory III (1468-1493)
• Markos III (1503)
• Dorotheos II (c. 1505-1537)
• Germanos (1537-1579)
• Sofronios IV (1579-1608)
• Theofanis III (1608-1644)
• Paisios (1645-1660)
• Nektarios1 (660-1669)
• Dositheos II (1669-1707)
• Hrisanthos (1707-1731)
• Meletios (1731-1737)
• Parthenios (1737-1766)
• Efarim II (1766-1771)
• Sofronios V (1771-1775)
• Abramios (1775-1787)
• Prokopios I (1787-1788)
• Anthimos (1788-1808)
• Polikarpos (1808-1827)
• Athanasios V (1827-1845)
• Cyrill II (1845-1872)
• Prokopios II (1872-1875)
• Ierotheos (1875-1882)
• Nikodimos I (1883-1890)
• Gerasimos I (1891-1897)
• Damianos I (1897-1931)
• Timotheos I (1935-1955)
• Benedict I (1957-1980)
• Diodoros I (1981-2000)
• Irinaios I (2001-present)

External Link

• Orthodox Patriarch of Jerusalem

  Source: adapted by the editor from Wikipedia, the free encyclopedia under a copyleft GNU Free Documentation License (GFDL) from the article "Orthodox Patriarch of Jerusalem."

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Patriarch of Jerusalem

(From Wikipedia, the free Encyclopedia)

The term Patriarch of Jerusalem can mean either the Latin Patriarch of Jerusalem, who is one of the Roman Catholic "patriarchs of the east", or the Orthodox Patriarch of Jerusalem, who is one of nine highest-ranking Eastern Orthodox bishops, called patriarchs.

Both trace their successions back to James the Just, brother of Jesus Christ, who was head of the first Christian Church in Jerusalem.

Source: adapted by the editor from Wikipedia, the free encyclopedia under a copyleft GNU Free Documentation License (GFDL) from the article "Patriarch of Jerusalem."

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Modern Usage: Jerusalem

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Commercial Usage: Jerusalem

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Image Slideshow: Jerusalem

Photos: Jerusalem More pictures...

Illustrations: Jerusalem More pictures...

Computer Images: Jerusalem More pictures...

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Photo Album: Jerusalem

Thumbnail	Description & Credit	Thumbnail	Description & Credit
	Church of the Entry into Jerusalem (1774-94), interior, ceiling, Tot'ma, Russia. Credit: Library of Congress Prints and Photographs Division Washington, D.C. 20540.		The Valley of Jehoshaphat, Jerusalem. Credit: Library of Congress.
	Das neue Jerusalem. Credit: Library of Congress.		Jerusalem, from the Mount of Olives / T. Allom ; O. Pelton. Credit: Library of Congress.
	Henry Kissinger, three-quarter length portrait, standing, with back to camera, talking to Simcha Dinitz and Yitzhak Rabin, Jerusalem. Credit: Library of Congress.		American consul wounded in Jerusalem. Credit: Library of Congress.
	Panorama von Jerusalem, vom Oelberg aus gesehen. Credit: Library of Congress.		The Rabbi, Enoch Zundel, the true messenger from Jerusalem / drawn from memory and lithographed by A.A. Hoffay. Credit: Library of Congress.
	Portrait of Sidney Lumet, as Jeshua in "Journey to Jerusalem". Credit: Library of Congress.		This year in Russia, it is still against the law to say "Next year in Jerusalem!". Credit: Library of Congress.
Source: pictures compiled by the editor from various references; see picture credits.

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Digital Photo Gallery: Jerusalem
 

"Holy Wall - Israel - Jerusalem" by George Shemtov Commentary: "Holy Wall - Israel - Jerusalem ."

Source: photographs selected by the editor, with permission from the photographers.

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Historic Usage: Jerusalem

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Use in Literature: Jerusalem

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Non-Fiction Usage: Jerusalem

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Spoken Usage: Jerusalem

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Usage Frequency: Jerusalem

Source: compiled by the editor from several corpora; see credits.

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Cities: Jerusalem

INDEX

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