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Jerusalem - Church of the Holy Sepulchre

The church in 2010, from left to right: the bell tower (12th century), rotunda (big dome), catholicon (smaller dome), and ambulatory

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Gerd Eichmann - Wikipedia -CC BY-SA 4.0


Names
Transliterated Name Source Name
Calvary English
Calvariae Latin
Calvariae locus Latin
Golgotha Greek Γολγοθᾶ
Introduction
Description and later History of the Church of the Holy Sepulchre

Since the report of L. H. Vincent and F. M. Abel in 1922, excavations have been carried out in the church [of the Holy Sepulchre] in 1960 to 1963, on behalf of various Christian communities (in the course of renovation work). The present Church of the Holy Sepulcher is basically the church built by the Crusaders. Upon arriving in Jerusalem, they found the eleventh-century church-an inadequate attempt made in 1042-1048 to renovate the Byzantine Church of the Holy Sepulcher. The Crusaders rebuilt it, here and there incorporating the foundations of the previous building. The Crusader structure is essentially modeled on European churches of the twelfth century: a basilica! church with a transept and an apse containing an altar and surrounded by chapels. Excavations have ascertained that the crypt beneath the Chapel of Saint Helena, as well as the chapel itself, were also built in the Crusader period (and not earlier). However, unlike European churches, the Church of the Holy Sepulcher does not have a nave - instead of it, it incorporates the Byzantine rotunda, which was renovated in the eleventh century. The height of the rotunda dictated the height of the church (25.5 m), and the use of a pointed arch, which became increasingly common in this period. The bulk of the Crusaders' building activities took place in the so-called Holy Garden, which was the open part of the church as far back as the Byzantine period. The Crusader sculpture and molded items, some imported from Europe, the style of the capitals and the local decorative elements, such as the wall mosaics, ceiling mosaics and ornamentation of the arches, constitute the sole example in this country of this type of Crusader art. On the site of the Byzantine basilica (which was never rebuilt) the Crusaders built a monastery for the Augustinian canons who served in the church. The monastery was built around a square courtyard; some of the surrounding buildings are preserved, notably the refectory and parts of the basement of the monastery.

Jerusalem - Introduction Webpage

Maps, Aerial Views, Plans, and Photos
Maps, Aerial Views, Plans, and Photos

Maps

Normal Size

  • Map of the Old City and
    Map of the Old City and its environs; numbers refer to excavation sites discussed in the text

    Click on Image to open image in a new tab

    Stern et al (2008)
    its environs from Stern et al (1993 v. 2)

Magnified

  • Map of the Old City and
    Map of the Old City and its environs; numbers refer to excavation sites discussed in the text

    Click on Image to open image in a new tab

    Stern et al (2008)
    its environs from Stern et al (1993 v. 2)

Aerial Views

  • Church of the Holy Sepulchre in Google Earth
    Church of the Holy Sepulchre

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  • Church of the Holy Sepulchre on govmap.gov.il
    Church of the Holy Sepulchre

    click on image to explore this site on a new tab in govmap.gov.il

Plans

Site Plans

Normal Size

  • Plan of the Church of
    Plan of the Church of the Holy Sepulchre in the Crusader Period

    Stern et al (1993 v. 2)
    the Holy Sepulchre in the Crusader Period from Stern et al (1993 v. 2)
  • Table 1 Plan showing
    Table 1

    Plan showing phases

    plan revised by A. Angeloni from Tucci-Bonora Surveys 2012

    Click on image to open in a new tab

    Tucci (2019)
    phases from Tucci (2019)
  • Fig. X Constantinian
    Fig. X

    Constantinian phase at the end of the IV century ?

    Click on image to open in a new tab

    Tucci (2019)
    phase at the end of the IV century (?) from Tucci (2019)
  • Fig. 1 Constantinian
    Fig. 1

    Constantinian phase at the end of the IV century

    Click on image to open in a new tab

    Tucci (2019)
    phase at the end of the IV century from Tucci (2019)
  • Fig. 17 Holy Sepulchre
    Fig. 17

    Status quo of the Holy Sepulchre at the end of the VIII century Highlights of the masonry of D and E type

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    Tucci (2019)
    at the end of the VIII century from Tucci (2019)
  • Fig. 3 High Medieval
    Fig. 3

    High Medieval phase 1 end of VIII century

    from O. Garbarino, 2001

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    Tucci (2019)
    phase 1 end of VIII century from Tucci (2019)
  • Fig. 18 Holy Sepulchre
    Fig. 18

    Status quo of the Holy Sepulchre at the end of the X century Highlights of the masonry of E type

    Click on image to open in a new tab

    Tucci (2019)
    at the end of the X century from Tucci (2019)
  • Fig. 4 High Medieval
    Fig. 4

    High Medieval phase 2 end of X century

    from O. Garbarino, 2001

    Click on image to open in a new tab

    Tucci (2019)
    phase 2 end of X century from Tucci (2019)
  • Fig. 21 Holy Sepulchre
    Fig. 21

    Holy Sepulchre rebuilt by the Byzantines after the Muslim devastation of 1009 Highlights of the masonry of H type

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    Tucci (2019)
    rebuilt by the Byzantines after the Muslim devastation of 1009 from Tucci (2019)
  • Fig. 5 Byzantine phase
    Fig. 5

    Byzantine phase, end of XI century

    from O. Garbarino, 2001

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    Tucci (2019)
    end of XI century from Tucci (2019)
  • Fig. 25 Holy Sepulchre
    Fig. 25

    The Holy Sepulchre after the Crusaders restoration in the second half of the XII century Highlights of the masonry of I type

    Click on image to open in a new tab

    Tucci (2019)
    after the Crusaders restoration in the second half of the XII century from Tucci (2019)
  • Fig. 6 Crusaders
    Fig. 6

    Crusaders phase 1 end of XII century

    from O. Garbarino, 2001

    Click on image to open in a new tab

    Tucci (2019)
    phase end of XII century from Tucci (2019)
  • Fig. 28 Current Status
    Fig. 28

    Current Status Quo of the Building of the Holy Sepulchre overlaid onto an ideal reconstruction of the site at the time of Christ

    Click on image to open in a new tab

    Tucci (2019)
    Quo of the Building of the Holy Sepulchre overlaid onto an ideal reconstruction of the site at the time of Christ from Tucci (2019)
  • Fig. 12 Longitudinal
    Fig. 12

    Longitudinal cross section looking south

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    Tucci (2019)
    cross section looking south from Tucci (2019)
  • Fig. 42 2D plan of the
    Fig. 42

    2D plan of the ground floor of the Complex of the Holy Sepulchre, including the Chapels of St. Helena, the Invention of the Cross, and St. Vartan, extracted from the 3D point cloud

    Tucci-Bonora surveys 2007-2009

    Click on image to open in a new tab

    Tucci (2019)
    ground floor of the Complex of the Holy Sepulchre from Tucci (2019)
  • Fig. 43 Superimposition
    Fig. 43

    Superimposition of the 3D point cloud of the roof of the Complex of the Holy Sepulchre with the plan of the ground floor

    Tucci-Bonora surveys 2007-2009

    Click on image to open in a new tab

    Tucci (2019)
    of the 3D point cloud of the roof of the Complex of the Holy Sepulchre with the plan of the ground floor from Tucci (2019)

Magnified

  • Plan of the Church of
    Plan of the Church of the Holy Sepulchre in the Crusader Period

    Stern et al (1993 v. 2)
    the Holy Sepulchre in the Crusader Period from Stern et al (1993 v. 2)
  • Table 1 Plan showing
    Table 1

    Plan showing phases

    plan revised by A. Angeloni from Tucci-Bonora Surveys 2012

    Click on image to open in a new tab

    Tucci (2019)
    phases from Tucci (2019)
  • Fig. X Constantinian
    Fig. X

    Constantinian phase at the end of the IV century ?

    Click on image to open in a new tab

    Tucci (2019)
    phase at the end of the IV century (?) from Tucci (2019)
  • Fig. 1 Constantinian
    Fig. 1

    Constantinian phase at the end of the IV century

    Click on image to open in a new tab

    Tucci (2019)
    phase at the end of the IV century from Tucci (2019)
  • Fig. 17 Holy Sepulchre
    Fig. 17

    Status quo of the Holy Sepulchre at the end of the VIII century Highlights of the masonry of D and E type

    Click on image to open in a new tab

    Tucci (2019)
    at the end of the VIII century from Tucci (2019)
  • Fig. 3 High Medieval
    Fig. 3

    High Medieval phase 1 end of VIII century

    from O. Garbarino, 2001

    Click on image to open in a new tab

    Tucci (2019)
    phase 1 end of VIII century from Tucci (2019)
  • Fig. 18 Holy Sepulchre
    Fig. 18

    Status quo of the Holy Sepulchre at the end of the X century Highlights of the masonry of E type

    Click on image to open in a new tab

    Tucci (2019)
    at the end of the X century from Tucci (2019)
  • Fig. 4 High Medieval
    Fig. 4

    High Medieval phase 2 end of X century

    from O. Garbarino, 2001

    Click on image to open in a new tab

    Tucci (2019)
    phase 2 end of X century from Tucci (2019)
  • Fig. 21 Holy Sepulchre
    Fig. 21

    Holy Sepulchre rebuilt by the Byzantines after the Muslim devastation of 1009 Highlights of the masonry of H type

    Click on image to open in a new tab

    Tucci (2019)
    rebuilt by the Byzantines after the Muslim devastation of 1009 from Tucci (2019)
  • Fig. 5 Byzantine phase
    Fig. 5

    Byzantine phase, end of XI century

    from O. Garbarino, 2001

    Click on image to open in a new tab

    Tucci (2019)
    end of XI century from Tucci (2019)
  • Fig. 25 Holy Sepulchre
    Fig. 25

    The Holy Sepulchre after the Crusaders restoration in the second half of the XII century Highlights of the masonry of I type

    Click on image to open in a new tab

    Tucci (2019)
    after the Crusaders restoration in the second half of the XII century from Tucci (2019)
  • Fig. 6 Crusaders
    Fig. 6

    Crusaders phase 1 end of XII century

    from O. Garbarino, 2001

    Click on image to open in a new tab

    Tucci (2019)
    phase end of XII century from Tucci (2019)
  • Fig. 28 Current Status
    Fig. 28

    Current Status Quo of the Building of the Holy Sepulchre overlaid onto an ideal reconstruction of the site at the time of Christ

    Click on image to open in a new tab

    Tucci (2019)
    Quo of the Building of the Holy Sepulchre overlaid onto an ideal reconstruction of the site at the time of Christ from Tucci (2019)
  • Fig. 12 Longitudinal
    Fig. 12

    Longitudinal cross section looking south

    Click on image to open in a new tab

    Tucci (2019)
    cross section looking south from Tucci (2019)
  • Fig. 42 2D plan of the
    Fig. 42

    2D plan of the ground floor of the Complex of the Holy Sepulchre, including the Chapels of St. Helena, the Invention of the Cross, and St. Vartan, extracted from the 3D point cloud

    Tucci-Bonora surveys 2007-2009

    Click on image to open in a new tab

    Tucci (2019)
    ground floor of the Complex of the Holy Sepulchre from Tucci (2019)
  • Fig. 43 Superimposition
    Fig. 43

    Superimposition of the 3D point cloud of the roof of the Complex of the Holy Sepulchre with the plan of the ground floor

    Tucci-Bonora surveys 2007-2009

    Click on image to open in a new tab

    Tucci (2019)
    of the 3D point cloud of the roof of the Complex of the Holy Sepulchre with the plan of the ground floor from Tucci (2019)

Photos

Normal Size

  • The Cracks of Calvary
    The Cracks of Calvary

    Click on Image to open a high resolution magnifiable image in a new tab

    Wilson44691 - Wikipedia - CCO 1.0
    from Wikipedia

Magnified

  • The Cracks of Calvary
    The Cracks of Calvary

    Click on Image to open a high resolution magnifiable image in a new tab

    Wilson44691 - Wikipedia - CCO 1.0
    from Wikipedia

Textual Chronology
Chronology

General Sequence Of Construction Phases

Phase Date Period Description
I II–IV century AD Roman The Hadrianic building.
II IV century AD Constantinian The Constantinian Complex.
III XI century AD Medeival Restorations by Constantine Monomachus.
IV XII century AD Crusader Crusader transformation.
V XX century AD Modern Modern restorations.

Synopsis Of Construction Phases

Date Period / Authority Event Description
30 Roman Crucifixion Probable year of Jesus’ crucifixion.
135 Roman – Hadrian Pagan Temple Emperor Hadrian orders construction of a temple to Venus in the area of the garden of Golgotha.
326 Constantinian Clearance of Golgotha Empress Helen arrives in Jerusalem and orders clearance of the Golgotha area. Construction of the Basilica ordered by Constantine begins.
335 Constantinian Dedication Dedication of Constantine’s Basilica.
614 Persian invasion Fire The Persians set fire to the Basilica.
634–638 Byzantine / Early Islamic Restoration Modestus orders restoration of the building. Caliph Omar occupies Jerusalem (638).
800 Early Islamic Earthquake An earthquake destroys the Anastasis dome.
815–966 Early Islamic Decline Decline of the Sanctuary owing to fires and pillaging.
1009 Fatimid – al-Hakim Destruction Caliph al-Hakim orders destruction of the complex.
1042–1048 Medieval Reconstruction Emperor Constantine Monomachus orders reconstruction of the Basilica, partly altering its layout.
1130–1149 Crusader Reconstruction The Crusaders continue reconstruction of the Sanctuary.
1188 Ayyubid – Saladin Closure Beginning of decline: Saladin closes the Basilica to worship.
1246 Islamic administration Custody The keys are entrusted to two Muslim families.
1555 Franciscan Consolidation Consolidation work by the Franciscans on the Aedicula and dome.
1808 Ottoman Fire Fire in the Basilica.
1810–1837 Ottoman (Comminos) Renovation Parts of the building shored up and renovated in a rough-and-ready manner.
1867 Ottoman Metal dome Anastasis dome renovated in metal (architect: Mauss).
1927 British Mandate Earthquake damage An earthquake damages the complex.
1934 British Mandate Stabilization All building parts shored up.
1961 Modern Restoration Start of restoration work commissioned by all proprietary Communities. Archaeological excavations by Father Corbo.
1997 Modern Dome restoration Restoration of Anastasis dome and of washroom areas.
2016–2017 Modern Shrine restoration Restoration of the Shrine of the Tomb of Christ (National Technical University of Athens).

Destruction of Anastasis Dome Earthquake - 8th - Early 9th century CE

Discussion

Discussion

References
Tucci (2019)

Chapter 1 - Archeological and Historical Context of the Basilica of the Holy Sepulchre in Jerusalem

The Constantine-era monument

After almost two centuries, Constantine, at the request of his mother Helen, ordered the demolition of the pagan buildings in the search for the two sanctuaries. This was not only a demolition, but also a full-scale excavation, as is clear from Eusebius' words. It was from this excavation that the Venerated Tomb came to light.

The Emperor appointed Dracilianus, the Governor of the province, to organize technicians and everything necessary to build such a multi-partite architectural complex: the small outcrop of rock which housed the Tomb of Jesus became the centre of a grandiose semi-circular mausoleum with a façade, later called the Anostasis (Resurrection); to the east there was a courtyard open to the sky surrounded on three sides by a colonnaded portico, where, in the south-east corner, the Rock of Calvary stood. On the eastern side of this triportico stood a grandiose Basilica for liturgical ceremonies, called the Martyrium (Witness), which, with a colonnaded narthex, gave onto the main road of the city. Eye-witness accounts of the Basilica, now in use, can be read in the catecheses of Bishop Cyril of Jerusalem (347–348 AD), and in reports by pilgrims, as noted earlier.

These include the famous description of the Sunday service at the Holy Sepulchre by the pilgrim Egeria: "When it is the sixth hour, we go before the cross, whether it rains or whether it is very hot. The place is in the open; it is a kind of very large and fine atrium standing between the cross and the Anastasis" (Peregrinatio Aetheriae, 381–384 AD), and the later description of Calvary from the account by the Anonymous Pilgrim from Piacenza: "From the sepulchre to Golgotha there are eighty steps. One climbs up steps, on one side only. There the Lord ascended to be crucified" (Itinerarium, 560–570 AD).

After the fire by the Persians in 614, on the occasion of the restoration by the monk Modestus, the rock of Calvary was enclosed within a chapel, as reported by the pilgrim Arculf, bishop of Gaul, in De Locis Sanctis (670–680 AD). Nothing basically changed with the arrival of the Arabs in 638. The Patriarch of Alexandria, Eutychius, gave credit to the far-sightedness of Caliph Omar ibn al-Khattab for having respected the Christian nature of the Holy Sepulchre site. Eutychius narrates that, while he was visiting the Basilica, when the time came for prayers, Omar refused the invitation from Patriarch Sophronius to pray inside, fearing that it might be turned into a mosque later on. In return, the Caliph asked for a place in the city where a mosque could be built, and the Patriarch indicated the temple esplanade which had been abandoned for centuries (Annales, 938–1034 AD).

A violent earthquake at the start of the 9th century damaged the Anostasis dome. The damage was repaired in 810 by Patriarch Thomas. The danger of a new arson attack was averted in 841, and the consequences from the construction in 935 of a mosque almost backing onto the Basilica were limited. In 938, and again in 966, the complex suffered two serious fires. However, the damage in each case affected wooden parts, which could be repaired, although with sizable sacrifices on the part of the Christian community in Jerusalem.

In the year 1009 the Caliph of Egypt, al-Hakim, gave orders to destroy the monument down to its foundations. The historian Yahia ibn Sa'id of Antioch tells that "the pious work began on Tuesday, the fifth day before the end of the month of Safar in the year 400 of Egypt (1009 in the Christian era). Only those parts that were much harder to destroy were spared" (Annales, 938–1034 AD). It began from the plinth of the rock in which the tomb of Jesus was conserved, which was smashed to pieces. The dome followed, and the upper parts of the structures, which were systematically demolished, until the rubble itself prevented the continuation of the work.

Chapter 3 - Transformations of the Subsurface before Building Works

Comparitive Spreadsheet of the Main Written and Iconographical Sources Concerning the Holy Sepulchre Sanctuaries (IV-XII Centuries)

N° Date (CE) Source References to the Anastasis and the Aedicula
1 325 EUSEBIUS,
De Constantini laudibus (335);
De Vita Constantini (337)
in: D. BALDI, 1982. 		Beginning of the Council of Nicaea, organized according to Emperor Constantine’s wishes to favour the Church ecumenical and doctrinal unity.
2 325-326 EUSEBIUS,
De Vita Constantini (337)
in: D. BALDI, 1982. 		At the invitation of Emperor Constantine, the Bishop of Jerusalem Macario oversees the construction works for a sanctuary on the site of the Passion of the Christ. According to tradition, the area of the Golgotha was then occupied by the Roman Capitolium of Aelia. After starting the excavation of the Temple of Jupiter, they found the Tomb of the Christ.
3 Before 328 (?) EUSEBIUS,
De Vita Constantini (337)
in: D. BALDI, 1982. 		He describes the Cave (Tomb) and the Monument (Aedicula). He says that they are inside a building and that it is necessary to walk «in the open air» to enter the porticoed courtyard (Triportico).
4 327-328 EUSEBIUS,
De Vita Constantini (337)
in: D. BALDI, 1982. 		Helena, mother of Constantine, arrives in the Holy Land to oversee the construction works of the basilicas of the Nativity in Bethlehem and the Eleona on the Mount of Olives, both wanted by the Emperor.
4 bis 327-328 AMBROSIUS MEDIOLANENSIS,
De obitu Theodosii oratio (395-397);
IOHANNES Chrysostomus
Omelia de Iohanne (second half of the IV century)
in: J.P. MIGNE 1867.
RUFINUS
(second half of the IV century)
in: J.P. MIGNE 1844. 		In Jerusalem Helena, follows the suggestions of the local inhabitants (Rufinus) and, after researching thoroughly, discovers (or more likely she is present at the casual finding) the relics of the True Cross and of the Title of the Cross (G. Chrysostomus) of the Passion inside a cistern (spelunca).
5 333 Itinerarium Burdigalenses (333)
in: D. BALDI, 1982. 		He mentions the Cave of the Tomb where the Basilica (the Anastasis) was built. Behind the Basilica there is a pool used for baptizing (probably the Pool of the Tower).
6 335 EUSEBIUS,
De Vita Constantini (337)
in: D. BALDI, 1982. 		Consecration of the Martyrium and the Anastasis.
7 347-348 CYRILLUS,
Catechesibus (347 - 348)
in: D. BALDI, 1982. 		He mentions the Church of Resurrection (Anastasis), where the Tomb of Christ is excavated into the rock. The church atrium has been pulled down by Constantinian workers to build up the Aedicula.
8 IV century Ivory plate belonging to the Trivulzio Collection
Milan: museo del Castello Sforzesco. 		Representation of the Constantinian Aedicula or the Church of the Holy Sepulchre or a synthesis of both (squared façade with high cornice decorated with acanthus leaves, on the top a lantern tower with a conical roof and windows).
9 Last twenty years of the IV century
(385-388 Gamurrini;
390-395 Geyer)		 EGERIA (AETHERIA).
manuscript found in Arezzo library;
J.F. GAMURRINI (edited by), S. Silviae ad Loca sancta peregrinatio, 1888.
See: E. GIANNARELLI (edited by), Egeria, Diario di viaggio, Milano 2000. 		She mentions the Anastasis and describes liturgies and the complex of gates surrounding the Tomb.
10 IV-V centuries Ivory plate in Munich
Munich: Bayerisches Nationalmuseum. 		Representation of the Constantinian Aedicula, probably inspired by the Trivulzian plate (squared façade with high cornice decorated with acanthus leaves and niches with statues; on the top, a lantern tower with a semi spherical roof, blind arches supported by columns, windows, and medals).
11 440 EUCHERIUS,
Epistula ad Faustum de locis sanctis (440)
in: D. BALDI, 1982. 		He mentions the Anastasis as the sanctuary of the Resurrection.
12 530 Brevarius de Hierosolyma (530);
in: Codice Sangallese (811) and Codice Ambrosiano (XI century).
in: D. BALDI, 1982. 		He mentions the Anastasis, the Basilica of the Holy Resurrection.
13 530 THEODOSIUS,
De situ Terrae Sanctae (530)
in: D. BALDI, 1982. 		He mentions the Sepulchrum Domini (Tomb and Aedicula), and the altar made of stone that stands before it; he gives the distance from the Calvary (XV steps).
14 527-565 Madaba Mosaic Map
Madaba (Jordan): Greek-Orthodox church of Saint George. 		It represents the golden semi spherical dome (of the Anastasis).
15 570 ANONIMUS PLACENTINUS,
Antonini Placentini Itinerarium (570)
in: D. BALDI, 1982. 		He mentions the monumentum of Jesus Christ’s Tomb and the altar made of stone that is in front of it.
He notes the distance between the Sepulchre and the Golgotha (LXXX gressi). He mentions the following relics: the Sponge, the Reed, the Calyx.
16 VI-VII century Bobbio Ampullae
Bobbio (Piacenza): museum of Saint Columban Abbey. 		They represent the Aedicula with seven sides, with blind arches supported by small columns, atrium, gates, and the pyramidal roof.
17 VI-IX century Lateran miniature It represents the Aedicula as on the Monza and Bobbio ampullae, covered by the semi spherical dome of the Anastasis.
18 603 - 604 SOPHRONIUS,
Anacreontia Carmina XIX et XX (603-604).
in: D. BALDI, 1982. 		He defines the Anastasis as a «basilica full of the sound of monks’ chant night and day, recently redecorated. He mentions the Sponge, the Reed, and the Lance “located in high” (on the upper galleries?)».
19 614 EUTYCHES,
Annales seu liber historicus a tempore Adami ad annum Hegirae Islamiticae, III (933 – 940).
in: J.P. MIGNE 1867. 		Persians invade Palestine: the Holy Sepulchre is set to fire and the relic of the True Cross is moved to Persia.
20 625 EUTYCHES,
Annales seu liber historicus a tempore Adami ad annum Hegirae Islamiticae, III (933 – 940).
in: J.P. MIGNE 1867. 		Modesto, abbot of Saint Theodore monastery, says that the restoration works of the Jerusalem sanctuaries damaged by Persians, which he directed, are completed. The works have been done thanks to offerings collected in Palestine by himself.
21 638 EUTYCHES,
Annales seu liber historicus a tempore Adami ad annum Hegirae Islamiticae, III (933 – 940).
in: J.P. MIGNE 1867. 		The Arabian caliph Omar conquer Jerusalem, in a peaceful and bloodless way. When he reaches the Holy Sepulchre, he does not enter, instead he stops to pray in the atrium, which is declared a Muslim place of worship.
22 638 Kufic inscription (X century ca)
set in a wall of the Martyrium ancient atrium,
nowadays part of the Russian hospice in Jerusalem. 		—
23 VII century Anonymous Armenian description of the Holy Places (probably VII century).
in: D. BALDI, 1982. 		It contains information about the Tomb, made of cut rock, and about the church «shaped as a cupola». That contains it (high and wide 100 ells). The church has two floors, each supported by twelve columns. The Lance, the Sponge, and the golden Calyx of the Christ are displayed on the upper gallery.
24 668 ARCULFUS,
Adammani de locis sanctis libri tres (670).
in: D. BALDI, 1982. 		He describes the Anastasis as a «round church built above the Tomb of the Lord», the Aedicula, the amount of altars (two of them are cut into the rock that closed the Tomb) and of doors, and the position of corridors. He mentions the church of Saint Mary is located «a dextera» of the Anastasis, thus demonstrating that, liturgically, the latter was directed towards east.
25 668 Drawing by Arculfus
Paris: Bibliothèque Nationale. 		It represents the Aedicula and the Anastasis, both round and divided by gates. As for the latter, it also represents the three apses, the altars, and the doors directed towards south-east and north-east, which open onto a rounded path all around the Basilica.
26 723-726 WILLIBALDUS,
Itinerarium Sancti Willibaldi (written after his death, 786).
in: D. BALDI, 1982. 		He describes the Tomb and the Aedicula and talks about the big stone that originally blocked the entrance to the Sepulchre.
27 800 Annales regni Francorum;
EGINHARD,
Vita Karoli (775 - 840),
in: L. HALPHEN 1967. 		Charlemagne becomes Emperor of the Holy Roman Empire. A delegation (including the presbyter Zechariah, a Benedictine from the Mount of Olives and a monk from the monastery of San Saba) sent by the Patriarch of Jerusalem brings the symbols of the Protectorate: the keys of the Holy Sepulchre, of the city of Jerusalem, and of the Mountain (Mount of Olives?).
28 803 Annales regni Francorum;
EGINHARD,
Vita Karoli (775 - 840),
in: L. HALPHEN 1967. 		A Frankish delegation guided by the missus Radbertus is sent to Jerusalem and to the court of Baghdad, where the caliph Harun al-Rasid accepts Charlemagne’s requests and allows the Holy Roman Empire to protect the sanctuary of the Holy Sepulchre.
29 807 Annales regni Francorum;
EGINHARD,
Vita Karoli (775 - 840),
in: L. HALPHEN 1967. 		A delegation including a representative of Harun al-Rascid and two representatives of the patriarch of Jerusalem visits Charlemagne bringing precious gifts.
30 Between 807 and 820 EUTYCHES,
Annales seu liber historicus a tempore Adami ad annum Hegirae Islamiticae, III (933 – 940).
in: J.P. MIGNE 1867. 		When Thomas is patriarch, a severe earthquake hits Palestine and damages the Anastasis. The Church of Jerusalem gets a mortgage on its properties to rebuild the wooden dome of the Basilica.
31 Between 808 and 810 Commemoratorium de casis Dei (rapporto stilato dagli emissari di Carlo Magno per accertare le necessità materiali delle basiliche della Terrasanta).
in: D. BALDI, 1982. 		It mentions the ecclesia de Sepulcro Domini and gives the distance between the Aedicula atrium and the nave of the Adam’s crypt (XXXIII dexteri).
32 IX century EPIPHANIUS MONACHUS,
Enarratio Syriae (a. 750-800 per Schneider; a. 840 per Roericht).
in: D. BALDI, 1982. 		He mentions the Sepulcrum Domini.
33 843 Rerum et imperatorum Germaniae e stirpe Carolingiorum, in: MONUMENTA GERMANIAE HISTORICA, Diplomata, 1826. The sons of Louis the Pious, Lothar, Carlo, and Louis, divided the Holy Roman Empire into three parts: kingdom of France (Charles), kingdom (Louis) and kingdom (with the imperial title) of Frisia, Alsace, Burgundy, and Italy (Lothar).
34 870 BERNARDUS MONACHUS,
Itinerarium (a. 870).
in: D. BALDI, 1982. 		He mentions the western church «in cuius medio est Sepulcrum Domini» and describes the Aedicula, surrounded by nine columns.
35 881 EUTYCHES,
Annales seu liber historicus a tempore Adami ad annum Hegirae Islamiticae, III (933 – 940).
in: J.P. MIGNE 1867. 		The patriarch of Jerusalem, Elias, writes a letter «to all the kings from Charlemagne’s stock and to the Western clergy», to collect offerings to pay back the debt the Church accumulated «to rebuild several sanctuaries».
36 IX-X century Typicon Anastasis
(manuscript, 1122).
in: D. BALDI, 1982. 		It mentions the Holy Sepulchre and the church of the Holy Resurrection, inside which there is the Santo Bema. That is to say that the Anastasis became the Chair of the Patriarch (which was previously inside the Martyrium), the place where the main liturgies are celebrated as well as the most important church within the complex (see n° 9).
37 Between 929 and 937 EUTYCHES,
Annales seu liber historicus a tempore Adami ad annum Hegirae Islamiticae, III (933 – 940).
in: J.P. MIGNE 1867. 		—
38 966 Patrologia Orientalis
in: R. GRAFFIN, F. NAU, 1901. 		The governor of Palestine, Mohammed ibn Ismail as-Sanagi, kills the patriarch of Jerusalem and sets the Anastasis on fire. The fire causes the collapse of the dome and several damages.
39 1006 Patrologia Orientalis
in: R. GRAFFIN, F. NAU, 1901. 		The patriarch of Jerusalem, Orestes, completes the reconstruction works of the Anastasis wooden dome.
40 1009 GUGLIELMO MALMESBURIENSE
in: J.P. MIGNE, 1844. 		The Muslim governor Al-Hakim orders to destroy the Holy Sepulchre.
41 XI century YAHIA-IBN-SAID Annales.
in: R. GRAFFIN, F. NAU, 1901. 		It tells about the destruction of the church of Resurrection, ordered by Hakim and started on August 25th, 1009. The Anastasis is severely damaged and the Aedicula completely destroyed.
42 1014 Patrologia Orientalis
in: R. GRAFFIN, F. NAU, 1901. 		Mary, mother of al-Hakim and fervent Christian, starts the reconstruction of the «Temple of the Christ», destroyed on his son’s command.
43 1020 Patrologia Orientalis
in: R. GRAFFIN, F. NAU, 1901. 		The Christian Community of Jerusalem obtains the right to celebrate liturgies «inside the fence of the Quoyoma» (Resurrection).
44 1021 Patrologia Orientalis
in: R. GRAFFIN, F. NAU, 1901. 		The governor of Palestine, el-Zahir, succeeded to al-Hakim, signs a treaty with Constantinople. Among other conditions there is the concession to the Byzantine Emperor to rebuild the Basilica of the Anastasis.
45 1023 Patrologia Orientalis
in: R. GRAFFIN, F. NAU, 1901. 		The patriarch of Jerusalem, Nicephorus, visits the court of Constantinople to inform the Emperor Basil about the restoration works of the Anastasis and of other Palestinian churches that have been destroyed.
46 1035-1042 NASSIRI KHOSRAU,
Sefer Nameh. Relation du voyage en Syrie, en Palestine. (1035 - 1042).
in: D. BALDI, 1982. 		He tells of a great church that can host up to eight thousand people, a favourite destination for pilgrims from Rome. He describes the paintings that decorate it and mentions several other chapels.
47 1037-1038 Patrologiae cursus completus, Series Latina
in: J.P. MIGNE 1844.
GUILLIELMUS TYRENSIS,
Historia rerum in partibus transmarinis gestarum (up to year 1143). In: Recueil des Historiens des Croisades, Parigi 1841-1906. 		The Byzantine Emperor Michael IV concludes a formal agreement with the caliph al-Mustansir, in which it is stated that the Anastasis will be rebuilt at the expenses of the imperial crown.
48 1048 GUILLIELMUS TYRENSIS,
Historia rerum in partibus transmarinis gestarum (up to year 1143). In: Recueil des Historiens des Croisades, Parigi 1841-1906. 		The Byzantine Emperor Constantine IX, Michael’s successor, completes the restoration works of the Holy Sepulchre.
49 1099 FULCHERIUS CARNOTENSIS, Gesta peregrinationum Francorum cum armis Hierusalem peregrinantium (1095 - 1125);
ALBERTUS AQUENSIS, Historia Hierosolymitanae expeditionis (1095 - 1120);
GUILLIELMUS TYRENSIS, Historia rerum in partibus transmarinis gestarum (up to year 1143). In: Recueil des Historiens des Croisades, Parigi 1841-1906. 		Crusaders conquer Jerusalem.
50 1102-1103 SAEWULFUS,
Peregrinatio ad Hierosolymam et Terram Sanctam (1102-1103).
In: D. BALDI, 1982. 		He mentions the church of the Holy Sepulchre and the two siding chapels: Saint Mary (on whose western wall there is the miraculous painting of the Virgin Mary) on the north side and Saint John on the south side. On the southern side of the latter there is the monastery-baptistery of the Holy Trinity and the chapel of Saint James.
51 1106-1107 DANIEL ABBAS,
Vie et pèlerinage (1106-1107).
In: D. BALDI, 1982. 		He talks of the church of Resurrection, with a round shape, a wooden dome, and mosaic decorations. He describes the Sepulchre as a little cave, in front of which lies the block overturned by the angel. The Aedicula is surrounded by twelve columns and has a slim tower with a dome on top. In the courtyard, beneath the Anastasis eastern apse, there is the Omphalos. It is covered by a ciborium decorated with mosaics.
52 ante 1143 GUILLIELMUS TYRENSIS,
Historia rerum in partibus transmarinis gestarum (up to year 1143). In: Recueil des Historiens des Croisades, Parigi 1841-1906. 		He mentions the round church of the Holy Resurrection, dark inside, and covered by a framed roof with an oculo in the middle.
53 1130-1150 De situ urbis Jerusalem
(1130-1150).
In: D. BALDI, 1982. 		It mentions the ecclesia Sepulcri, with a round shape, very beautiful, and with four doors facing East.
54 1149 Epigraph (no longer existing) on the entrance arch to the chapel of the Golgotha.
See: M. BIDDLE, 2000. 		—
55 1163 Tomb of Baldwin III, King of Jerusalem.
Jerusalem: Church of the Holy Sepulchre.
See: M. BIDDLE, 2000. 		—
56 1163-1174 Epigraph (no longer existing) in honour of Genoeses in the Anastasis eastern apse.
See: M. BIDDLE, 2000. 		«Praeponens Ianuensium praesidium». The inscription disappeared during the reign of Almarico, when the apse was pulled down to connect the Constantinian Basilica to the Romanesque Chorus Dominorum.
57 1172 THEODERICUS,
Libellus de Locis Sanctis (1172).
In: D. BALDI, 1982. 		He describes the «ecclesia Sepulchri Dominici» founded by Helena (round shaped, with the cave of the Tomb at the centre), the altars, the gates, and the ciborium with its dome. On the north side of the Anastasis there is the chapel of Saint Mary, kept by the Armenians (nowadays by Franciscans), with the ladder before it that connects to the street level. On the left side of the chapel (where the ancient Patriarchica used to be), there is the other chapel of the Holy Cross, kept by the Syrians. On the southern side he mentions the chapel of Saint John the Baptist, below the bell tower, which contains the baptistery.
58 1187 See in general: Recueil des Historiens des Croisades, Parigi 1841-1906. October 2nd, the Salah-al-Din (Saladin) army conquers Jerusalem again and put an end to the crusade domination.

The Annals of Eutychius of Alexandria - English Translation by Pearse (comp. 2024)

Caliphate Of Harun Ar-Rashid (170-193 / 786-809)

  1. The bay'ah was given to Harun ar-Rashid b. al-Mandi — his mother was al-al- Khayzuran — in the same night that Musa al-Nadi died, the night of Friday 14 Rabi al-awwal in the year 170. That night his son al-Ma'mun was born. He entrusted the management of his business to Yahya b. Khalid b. Barmak. During his caliphate he made the pilgrimage to Mecca nine times and he invaded the territories of Rum eight times. He removed his favour from the Barmakees in the month of Safar of the year 187 of the Hegira. His caliphate lasted twenty-three years, two months and sixteen days.

  2. Leo (IV), son of Constantine, son of Leo, king of Rum, died. After him there was made king of Rum Nicephorus (I), son of Istiraq,96 who asked for a truce from [Harun] ar-Rashid. Ar-Rashid gave him a respite of three years. There ruled in Egypt, in the name of ar-Rashid, Musa b. Isa al-Hashimi, who extended the Great Mosque of Misr at the rear of the building which may still be seen. Ar-Rashid then deposed Musa ibn Isa and entrusted the government of Egypt to Abd Allah ibn al-Mandi. Abd Allah sent as a gift to ar-Rashid a young girl of his choice from among the Yemenis who lived in the south of Egypt. She was very beautiful and ar-Rashid fell intensely in love. The young girl was then hit by a serious disease. The doctors cared for her but no medicine was effective. They said to ar-Rashid: "Send word to your governor in Egypt, Abd Allah, to send you an Egyptian doctor. The Egyptian doctors are more able than those of Iraq to cure this young girl." Ar- Rashid sent word to Abd Allah ibn al-Mandi to choose the most skillful Egyptian doctor and send him to him, telling him about the young girl and of what had happened. Abd Allah sent for Politianus, the Melkite Patriarch of Alexandria, expert in medicine, made him aware of the young girl and the disease that had struck her, and sent him to ar-Rashid. [Politianus] brought with him some Egyptian durum "ka'k",97 and some pilchards. When he arrived in Baghdad and presented himself to the young girl, he gave her some rustic ka'k and pilchards to eat. The young girl recovered her health at once, and the pain disappeared. After that [ar-Rashid] began to order from Egypt, for the sultan's use, durum ka'k and pilchards. Ar-Rashid gave lots of money to the patriarch Politianus and gave him in writing an order which provided that all the churches that the Jacobites had taken away from the Melkites and of which they had taken possession, should be returned. The patriarch Politianus returned to Egypt and got back his churches. The patriarch Politianus died after having held the patriarchal seat for forty six years. After him there was made patriarch of Alexandria Eustathius,98 in the sixteenth year of the Caliphate of ar-Rashid. Eustace was a linen-maker and had found a treasure in the house in which he used to prepare linen. He had embraced the monastic life at "Dayr al-Qusayr", later becoming the superior. He built at "Dayr al- Qusayr" the church of the Apostles, and a residence for the bishops. Later he was made patriarch of Alexandria, held the office for four years and died. After him there was made patriarch of Alexandria Christopher99 in the twentieth year of the Caliphate of ar-Rashid. The patriarch Christopher was hit by hemiplegia and could only move if supported. There was therefore appointed a bishop named Peter after a vote whom the bishops put in place of the patriarch. Christopher held the office for thirty-two years and died. In the eighth year of the Caliphate of ar-Rashid there was made patriarch of Antioch Theodoret. He held the office for seventeen years and died. During the caliphate of ar-Rashid there was, after the afternoon prayer, an eclipse of the sun so intense that you could see the stars, and people stood screaming at the sky imploring God — may His name be glorious! In Khurasan there rebelled against ar-Rashid, Rafi ibn al-Layth and occupied it. Ar-Rashid invaded Khurasan, but at Gurgan he became ill and stopped at Tus, sending al-Ma'mun to Merv to the head of a large army.

  3. Ar-Rashid died in the month of Jumada al-Akhar in the year 193 [of the Hegira], at the age of forty-six. He was buried in Tus, in the city of an-Nirat.100 The sons who were with him, those of his family and his commanders gave the bay'ah to his son Muhammad ibn Zubaydah. Al-Fadl ibn ar-Rabi returned with his men to Baghdad. Ar-Rashid was of perfect stature, handsome of face, with a black and flowing beard which he used to cut when he went on pilgrimage. The leaders of his bodyguard were al-Qasim ibn Nasr b. Malik first, then Hamza ibn Hazim b. Obayd Allah b. Malik, then Hafs ibn Umar b. ash-Shugayr. His hagib was Bishr ibn Maymun b. Muhammad b. Khalid b. Barmak. Then al-Fadl ibn Rabi regained this position.
Footnotes

96 Elsewhere "Istabraq"; i.e. Stauracius.

97 A collective term for various pastries and pretzels.

98 813–817 AD.

99 817–848.

100 Possibly "Iran" is meant?

Caliphate Of Muhammad Al-Amin (193-198 / 809-813)

  1. The news of the death of ar-Rashid arrived in Baghdad on Wednesday, twelve days before the end of Jumada al-Akhar. The crowds gathered, his son Muhammad went out in the pulpit, and invited them to mourn his death. The people gave him the bay'ah on that day. Then there appeared strong differences between him and his brother al-Ma'mun. The mother of Muhammad al-Amin was called Umm Jaffar,101 and was the daughter of Abu Jaffar al-Mansur. Muhammad al-Amin sent Ali ibn Isa b. Mahan to Khurasan to fight against al-Ma'mun, who sent against him, from Merv, Zahir ibn al-Husayn b. Sa'b al-Busagi. Zahir killed Ali ibn Isa, put to flight the armies of Muhammad al-Amin and came to Baghdad, where he was joined by Hartama ibn A'yan and Humayd ibn Abd al-Hamid at-Tusi. Al-Ma'mun was hailed as caliph in Khurasan in the year 196. The civil war then moved to Baghdad.

  2. Muhammad al-Amin was killed in Baghdad on Saturday, five days before the end of the month of Muharram of the year 198 [of the Hegira]. His caliphate, until the day of his murder, had lasted four years, eight months and six days. He was killed at the age of twenty-eight years.

  3. Nicephorus, son of Istabraq, king of Rum, died. After him there reigned over Rum Istabraq,102 son of Nicephorus, son of Istabraq.

  4. In the third year of the caliphate of Muhammad al-Amin there was made patriarch of Jerusalem Thomas, nicknamed Tamriq.103 He held the office for ten years.

  5. Muhammad al-Amin was handsome, with a perfect constitution, white-skinned, fat, strongly built, with thin fingers. His body was buried at Baghdad and his head brought to Khurasan. The leader of his bodyguard was Ali ibn Isa b. Mahan and his hagib al-Fadl ibn ar-Rabi, who was also his confidential adviser.
Footnotes

101 I.e. Zubaydah, the wife of Harun ar-Rashid.

102 Stauracius, emperor of the East from 26 July 811 to 2 October 811.

103 807-821.

Caliphate Of At-Ma'mun (196-218/814-823)

  1. In Khurasan, in the year 196 of the Hegira, the bay'ah was given to al-Ma'mun, i.e. 'Abd Allah ibn Harun ar-Rashid b. Muhammad al-Mandi b. 'Abd Allah Allah b. Harun b. Al-Mansur — his mother was Maragil and belonged to one of the most illustrious families of al-Badalshah.

  2. Muhammad al-Amin, brother of al-Ma'mun, was killed in Baghdad at the end of the month of al-muharram of the year 198. Zahir ibn al-Husayn was in Baghdad in the east, Hartama in the west and Humayd b. 'Abd al-Hamid at-Iasi was four parasangs from Baghdad. [Al-Ma'mun] entrusted the government of Iraq to al-Husayn ibn Sahl (66) around whom the provinces of Iraq and others had been united. The countries were all in turmoil. All the time a pretender came from one side or another, and from other lines. Al-Ma'mun then left Khurasan and went to Baghdad during the month of Safar of the year 204. He gave the command of the guards to Zahir ibn al-Husayn and granted his protection to everyone. Then he defeated Ibrahim ibn al-Mandi, nicknamed Ibn Shiklah, who had been proclaimed caliph and had assumed the title of prince of the believers. He sent his troops to the countries in revolt, and reduced all the provinces to obedience. Everyone submitted and obeyed him, and every insurrection was thus subdued.

  3. Abu Ishaq Ibrahim ibn al-Mandi, better known by the name of Ibn Shiklah, said: "Before the killing of Muhammad al-Amin we used to exchange letters in this form: "From A, son of B, to C, son of D." or: "From the father of A, to the father of C,"104 or: "To the father of A from C, son of D.", without introducing any formula of greeting in the heading." And he records that the governor of Baghdad sent him a letter from DhO'r-Ri'asatayn, i.e. al-Fadl ibn Sahl, whose heading was like this: "To Abu Ishaq — may God Most High preserve him! —, from Abu'l-'Abbas". Abu Ishaq tells us also: "When I saw that heading, I sent the letter to my uncle Sulayman, believing that he would see it as something new. But when he received my letter, he sent his hagib with a letter of DhO ar-Ri'asatayn the same as the heading of what he had written to me. It was since then that greeting formulas have been used in the headings of letters".

  4. Muhammad ibn as-Sari b. al-Hakam was in Egypt [as governor]. He rebelled, refused the authority of al-Ma'mOn and seized Egypt. His father, as-Sari ibn al-Hakam, had previously had his hands on Egypt before him. Al-Ma'mun then sent 'Ubayd Allah ibn Zahir to Egypt. When he arrived in Egypt, Ubayd Allah offered peace to Ibn as-Sari, who was governor at the time of his arrival in Egypt, made his entrance to Misr, received the [tribute] money, and sent it to al-Ma'mOn in Baghdad. 'Ubayd Allah expanded the great Misr Mosque, after writing to al-Ma'mOn and having it approved, adding the "dar ar-Raml", of which he completed the construction, and leaving incomplete the "Dar ad-Darb". The dome of the church of the Resurrection in Jerusalem was in a bad condition and was threatening to collapse.

  5. Palestine and Jerusalem were suffering a severe famine and the invasion of countless grasshoppers. Many died of hunger. The Muslims fled from Jerusalem because of the famine and there was only a scattering in the city. The patriarch of Jerusalem Thomas, known as Tamriq, seized the opportunity — that Jerusalem had been abandoned by the Muslims — and sent men to Cyprus to cut fifty cedar and pine logs and bring them to Jerusalem. There was a man called Bukam, of Burah of Egypt, who was very wealthy. He sent a large sum of money to Thomas, patriarch of Jerusalem, to use it to repair the dome, asking him not to take any money from others and to turn to him alone if he needed any more money. Thomas demolished the dome piece by piece, by hand, replacing the beams upon which he then built the new construction. In a dream, Patriarch Thomas saw forty men come out of one of the columns that held up the dome of the Resurrection, who supported the cupola with their hands so that it would not collapse. The column was the one found under the temple. He awoke and said, "Those forty who the column supported must be the Forty Martyrs." He made forty logs support the dome, as thick as a man's arms could encircle, according to the number of the Forty Martyrs. The column was the one in front of the ambo, next to the altar, on the south side. When the feast of the Forty Martyrs came round, they celebrated it in front of that column. After finishing repairing the dome with the logs, attaching one to the others, above and below, Patriarch Thomas made another dome above the dome, leaving enough space between them for a man to be able to walk, and he lined it all over with lead.

  6. While Ubayd Allah ibn Zahir was returning from Egypt, going to Baghdad, the Muslims complained to him, about the fact that Christians had transgressed the provisions that had been made to list what was not permissible, by demolishing the dome of the Church of the Resurrection. It had been a small dome, but they had enlarged it so much that it was bigger than before, exceeding the Dome of the Rock in height. 'Ubayd Allah ibn Zahir then summoned the Patriarch Thomas and another group of people and put them in prison, while he investigated what they were doing: if what the Muslims had complained about was true, then he would punish them. They were led to prison in the night by an old Muslim who told the patriarch Thomas: "I am able to suggest a way to save you and your companions, with the help of God, and the dome also, provided that you promise to give me a thousand dinars and to pay me, my son and the children of my son, until their extinction and always, an income of the income of this cupola in the measure that the priests and deacons receive it." Patriarch Thomas promised him what he asked and put it in writing. Then the old Muslim said to them, "When they prosecute you and bring evidence against you, you say to them, 'May God save the prince! All I did was repair the part of the dome that needed repairs. And in fact I did it without destroying anything and added nothing to it. Those who depose against me have only been able to say that the dome was smaller than it is now and that I have enlarged it. Well, let the Prince ask them how large was the "small dome" that I am supposed to have demolished, as they say, and how much is this that I am supposed to have built and expanded, so that the Prince can realizes what has been added to its dimensions.' Certainly they will not know how to answer." The next day, when the Patriarch Thomas and his companions were summoned and the Muslims appeared to stand against him, on the expansion of the dome, the Patriarch Thomas refuted them by resorting to that argument. Then Ubayd Allah ibn Zahir said to them: "What he asks is right, and we too are of the same opinion. Let me know what the size of the dome was before it was demolished, and what is the size of the dome." They said: "We will be doing surveys," and they went out. 'Ubayd Allah ibn Zahir went off to Damascus, and patriarch Thomas and his people returned to Jerusalem. The Patriarch Thomas gave the thousand dinars to that old Muslim man and continued to pay to him, to his son and to his son the income of the dome, until there was only a daughter from whom the patriarch of Jerusalem Elijah, son of Mansur, removed that privilege. Patriarch Thomas died and his disciple Basil was made patriarch of Jerusalem, in the seventh year of the caliphate of al-Ma'mun. Basil held the office for twenty-five years and died.

  7. In the first year of the caliphate of al-Ma’mūn, Job was patriarch of Antioch. He held the office for thirty years. ‘Ubayd Allah ibn Zāhir returned to Baghdad to al-Ma’mūn, made him aware of the situation in Egypt and how much he had done to restore order. Subsequently, there appeared the Bima – a Coptic word that means “descendants of the Forties”. For when the Rūm left Egypt at the time of the advent of Islam, they left behind forty men who propagated, multiplied and reproduced in Lower Egypt, receiving the name of “Bima”, the descendants of the Forty. They rebelled and refused to pay the poll tax and the land tax. Learning of this, al-Ma’mūn sent to Egypt al-Mu’tasim at the head of an army. The Bima faced him and he fought against them, making great slaughter, and he routed them, captured their women and children and carried them off to Baghdad. After establishing order in Egypt, al-Mu’tasim returned to Baghdad. Then al-Ma’mūn went to Egypt together with al-Mu’tasim and entered on the night of Friday, 9th of the month of al-Muharram of the year 217 of the Hegira. The first day of the month of Safar, they went to the territory of the “Bima”, then left and entered Misr and al-Fustāt on Saturday 14th of the month of Safar. In the month of Rabī ‘al-awwal of the same year, al-Ma’mūn left Egypt. After he entered Misr, al-Ma’mūn had built, on Mount al-Muqattam, his own residence with a dome called “qubbat al-Hawà”: With al-Ma’mūn were some Christian upholsterers. Because the churches of the citadel were far from where they were, they asked al-Ma’mūn permission to build a church to pray near the “qubbat al-Hawa”. He granted it. Thus they built a church to pray, which they called the church of “Martmaryam” at al-Qantarah, which is nowadays known as the “Rūm church”, but previously it was called the “Church of the Upholsterers”. It is said that they built it using the remains of the “Qubbat al-Hawa”.

    In Upper Egypt al-Ma’mūn built a hydrometer in order to measure the waters of the Nile, in a place called Shūrāt, at a village called Banūdah, and he repaired the nilometer at Ikhmim. One day there came to al-Ma’mūn, the Christian Bukām of Būrah, the same who sent the money to build the dome of the Resurrection, and asked him to make him governor of the province of Būrah. He was very rich. Al-Ma’mūn answered him; “Become a Muslim, and you will be their lord.” Bukām replied: “The prince of believers has tens of thousands of Muslim officials, but he does not have even one Christian.” Al-Ma’mūn rose and entrusted to him the province of Būrah and its surroundings. Bukām built many beautiful churches in the territory of Būrah. Facing the door of his house there was the main mosque. He said to the Muslims of Būrah: “I’ll build you another big mosque if you destroy that which is in front of my house.” The Muslims replied: “Build another mosque while we continue to pray in this. When you finish building, we’ll pray in it and destroy the other one.” He thus constructed a large and beautiful mosque and when he completed the construction, he said to them: “Be faithful to the word given and demolish the mosque that is in front of my door.” But they answered him, “Our religion does not allow us to pull down a mosque in which we have already prayed, where we gathered at the voice of the muezzin and in which we held the Friday prayer together. No, our religion does not allow it.” The mosque therefore remained where it was and in Būrah there were two mosques where they gathered for the rite of prayer. The Muslims prayed on one Friday in one and one Friday in the other. Bukām used to dress in black and girded with a sword and went riding a horse preceded by his men. When he came to the mosque, he stopped and a delegate went in, who was a Muslim, to direct the prayer and hold the prayers in the caliph’s name, returning, once he had finished, to him. The Christians continued to dress in black and to ride until the time of al-Mutawakkil. Al-Ma’mūn returned to Baghdad.

  8. Constantine fought against Nicephorus, son of Istabrāq, and defeated him, becoming king of the Rūm. Al-Ma’mūn made three campaigns, the last of which was in the year 218. Then he came to al-Yadidūn, fell ill and died. He was carried to Tūs, and was buried there. His caliphate – after he was saluted as caliph in Khurāsān – lasted twenty-two years. He died at the age of forty-nine years in the month of Rağab in the year 218. He was of a whitish-rosy complexion, handsome, and had a long beard, already white in many places. The chiefs of his bodyguard were Zuhayr ibn al-Musayyab as-Sabbi, then Zahir ibn al-Husayn. Among his guards the command was held by Ishāq ibn Ibrāhūn. His hāgib while he was in Khurāsān was al-Husayn ibn Abi Sa’id. Later his hāgib was ‘Ali ibn Sālih, sāhib al-musallā. The influential ministers at the beginning of his caliphate were Dhū’r-Ri’āsatayn al-Fadl ibn Sahl and after that many others, including al-Husayn ibn Sahl, Umar ibn Sa’id and Ahmad ibn Abī Khālid.
Footnotes

104 In his lifetime King Hussein of Jordan, father of the current ruler King Abdullah, used to be referred to as "Abu Abdullah", i.e. "Father of Abdullah".

1546 CE Earthquake

Discussion

Discussion

1834 CE Fellahin Revolt Earthquake

Discussion

Discussion

Archaeoseismic Chronology
Cracks of Calvary

Discussion

Discussion

Textual Seismic Effects
Destruction of Anastasis Dome Earthquake - 8th - Early 9th century CE

Effect                                   Location Image(s) Description
  • Damaged Dome
 Church of the Holy Sepulchre
Map of the Old City and its environs; numbers refer to excavation sites discussed in the text

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Stern et al (2008)
The church in 2010, from left to right: the bell tower (12th century), rotunda (big dome), catholicon (smaller dome), and ambulatory

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Gerd Eichmann - Wikipedia -CC BY-SA 4.0
Plan of the Church of the Holy Sepulchre in the Crusader Period

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Stern et al (1993 v. 2)
  • "There was a man called Bukam, of Burah of Egypt, who was very wealthy. He sent a large sum of money to Thomas, patriarch of Jerusalem, to use it to repair the dome, asking him not to take any money from others and to turn to him alone if he needed any more money. Thomas demolished the dome piece by piece, by hand, replacing the beams upon which he then built the new construction." - Eutychius of Alexandria

1546 CE Earthquake

Effect Location Image(s) Description
  • vault of the Holy Tomb sunk
  • knocked down the dome on the Holy Sepulcher
  • the cupola of the copper tower of the belfry of the Holy Sepulchre fell on the nearby church of the Resurrection and caused the collapse of its dome
 Church of the Holy Sepulchre
Map of the Old City and its environs; numbers refer to excavation sites discussed in the text

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Stern et al (2008)
The church in 2010, from left to right: the bell tower (12th century), rotunda (big dome), catholicon (smaller dome), and ambulatory

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Gerd Eichmann - Wikipedia -CC BY-SA 4.0
Plan of the Church of the Holy Sepulchre in the Crusader Period

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Stern et al (1993 v. 2)
Before 1546 CE Quake
A drawing by Dominik de la Greche of the Church of the Holy Sepulchre apparently before the earthquake when the Bell Tower Dome to the left was still intact

from The Met - NYC
After 1546 CE Quake
drawing of the Church of the Holy Sepulchre after the 1546 CE earthquake. Note that the dome of the bell tower to the left is missing
  • "About noon, on the 14th of January AD 1546 there was a terrific earthquake in Jerusalem. As a result the vault of the Holy Tomb sunk and the walls and tower of the Temple were damaged and parts of them collapsed." - Letter by an Anonymous Venetian

  • "On the 8th of January, 1546 , there was an earthquake in Jerusalem, which knocked down the dome on the Holy Sepulcher, shook all of the Temple of Solomon, and collapsed most of the Mosques." - News of 46

  • "[because] of the quake many towers fell down, almost the third of their height ... About ten gentiles were killed in Jerusalem but none of the Jews ... There were also further shocks after that, but not so strong, and to this day we are in constant fear of an earthquake all day and night" - Eliezer Sussman

  • "On Thursday 11th, of the month Shevat, year Hashav [14 January 1541], at one in the afternoon, there was a great earthquake and there was almost total destruction of Jerusalem, there is no house that was not destroyed or cracked, and even from the new city wall there fell a scythe in height, such as at the Gate of Mercy. And also fell the Ishmaelite mosques as well as the cupola of al Aqsa, and so did the Holy Sepulchre, a building full of windows, that some say was built by Nabuchadnezar king of Babylon and even the Ishmaelites are wondering since it was a very strong building. And the gentiles say that there never was such an earthquake in Jerusalem . . . and in contrast, praise be to God, our synagogue was left undamaged. About 12 Ishmaelites perished, and none of the Jews. ... It is also said that the gentiles in Jerusalem offered monies to the Ishmaelites to allow them to rebuild a church, but to no avail, and what fell, remained fallen. There is no house in Jerusalem that did not crack in the earthquake, and also, many mosques have collapsed . . ." - Unknown Source in Ot Nafshi

  • "The earthquake, it says, caused houses and shops to collapse. Two synagogues fell apart and so did two churches that adjoined each other. Severe damage was caused to the Holy Sepulchre and to the Dome of the Rock. The people left their houses and stayed in the city cemeteries." - Description of piyyut composed by Moshe Meali by Ambraseys and Karcz (1992:257-258)

  • Extended discussion (with drawings of post seismic destruction) of Voldrich Prefat's observations

    Voldrich Prefat described seismic damage to some of the buildings he encountered and included some drawings in his book which allow one to better assess the extent of seismic damage due to the earthquake. In Chapter 23 of Prefat (1546:126), he produced a drawing by the Venetian artist Dominik de la Greche of the courtyard of the Church of the Holy Sepulchre in Jerusalem which showed that the dome of the belltower was missing - due to the earthquake. Apparently, de la Greche had also drawn this scene before the earthquake which allows for the before and after comparison below.

    Church of the Holy Sepulchre before Church of the Holy Sepulchre after
    (left) A drawing by Dominik de la Greche of the Church of the Holy Sepulchre apparently before the earthquake when the Bell Tower Dome to the left was still intact - from The Met - NYC
    (right) drawing of the Church of the Holy Sepulchre after the 1546 CE earthquake. Note that the dome of the bell tower to the left is missing.
    Ambraseys and Karcz (1992:258) provided a translation for the caption of the image to the right
    This is the correct and true picture of the Church of the Holy Sepulchre in Jerusalem, with its square, seen from the south side, as it was in the year 1546, drawn by Master Dominik de le Greche, Venetian painter, in the year 46, and now printed under the care of Woldrich Prefat.
    In Chapter 22 of Prefat (1546:122) we can read some more details about the damaged belltower
    English from Prefat (1546)

    On the left side of the same square [in front of the Church of the Holy Sepulchre], facing the church door, opposite the east side, there is a rather large and tall square tower attached to the church, nicely built of hewn stucco stone with many windows. Here, as they told us, that three years before we were there, before the Three Kings, there was a great earthquake in the city of Jerusalem, and with that earthquake the top or roof of that tower collapsed, which they say (how can we know then) that it was all vaulted up to the top and battered with lead sheets, a good chunk of the tower at the top also collapsed. And so today it stands demolished and no one is repairing it.

    Czech from Prefat (1546)

    Na levé pak straně téhož placu, stoje obličejem proti dveřuom kostelním, proti vejchodní straně jest věž přistavená k kostelu dosti veliká a vysoká čtverhraná, pěkně stavená z tesaného kamene štukového s mnoha okny. Tu, jak nám pravili, že tři léta předtím, než jsme my tam byli, před Třemi králi bylo velké zemětřesení v městě Jeruzalémě a tím zemětřesením ssul se vrch neb krov té věže, který praví (jak pak i znáti), že byl všechen klenutý až do vrchu a na to plechy olověnnými pobitý, též se zbořil i dobrý kus té věže nahoře. A tak podnes zbořená stojí a žádný toho neopravuje.

    In Chapter 42 of Prefat (1546:204), Prefat produced a drawing by de la Greche of the city of Jerusalem in the summer of 1546 CE (after the earthquake) which showed a largely intact city and the missing belltower at the Church of the Holy Sepulcher (marked by a red arrow).


    Drawing of Jerusalem by de la Greche in the summer of 1546 CE as seen from the east. Red arrow points to the missing bell tower of the Church of the Holy Sepulchre

    Ambraseys and Karcz (1992:259-260) summarized Prefat's descriptions of other ruined buildings for which they say he [did] not give the cause of their destruction.
    • In Ramla he notices several small chapels badly damaged and says that parts of the town walls were always ruined.
    • On the way from Ramla to Jaffa he saw a church with the upper part of its belfry destroyed.
    • Near Ramla he found the remains of a monastery that had also been destroyed.
    • On the road from Jerusalem to Bethlehem, on a hill, there was a tower, the upper part of which was heavily damaged.
    • Near Bethlehem he saw a chapel that had collapsed completely; however, a church in a nearby field was not damaged.
    • Between Bethlehem and Bet Jala he found another church that had collapsed, but its tower was still standing.
    • Near Battir, a small half-ruined town, he found a chapel near a cave that had collapsed.
    • On his return from Bethlehem, near the place where John the Baptist was born, he saw a church that was partly ruined, as well as another church and a monastery nearby that had suffered considerable damage.
    • Also a square tower and a few houses in Bethany were heavily damaged.
    • On the "Olivet hill(?)" Mount of Olives?) he found the remains of a church and a monastery, with some walls still standing.
    • Jericho was in ruins and the church, allegedly built by St Helen, damaged.
    • On the way from the Dead Sea to Jericho, on a hill on the left-hand side of the road, he saw another church, which he says was that of St John the Baptist, which was damaged.
    • On traveling from Bethlehem to Hebron he noticed another small church, a part of which had collapsed.
    • Hebron and Jaffa, he says, were in ruins, but this he attributes to the Egyptians and to the recent wars.
    Some fuller descriptions from Prefat (1546) can be read in the collapsible panel below:
    Descriptions of Damaged Buildings in Palestine by Voldrich Prefat z Vlkanova

    Bethlehem
    In Chapter 32 of Prefat (1546:166) we can read the following:
    English

    From there we turned back again towards Bethlehem; and there, about as far as he could shoot with a handgun, opposite the entrance from him is a small, vaulted chapel, a piece of the front of which has also been demolished, and a lot of rum and stones in it. It collapsed, as they say, from the earthquake that was there, from which also the vault of the church of St. Jerome collapsed

    Czech

    Odtud jsme se obrátili nazpátek zase proti Betlému; a tu asi co by mohl dostřeliti z ručnice, od něho proti vejchodu jest kaplice malá, klenutá, kteréž předku kus též i zadku zbořeno, rumu a kamení v ní mnoho. To se zbořilo, jakž praví, od zemětřesení, kteréž tam bylo, od kteréhož se též zsulo klenutí kostela svatého Jeronýma.
    In Chapter 33 of Prefat (1546:168) we can read the following:
    English

    Also by that church, in the same close and monastery, there was another church against the midnight side, vaulted and quite large, but the earthquake (as they told us) demolished it, that the cellar and vaulting all fell; it still stands with columns and pieces of arches, walls broken down, rum and stones in a heap.

    And he praised the church of St. Jerome; so much so that the earthquake destroyed some of the buildings where the [brothers of Munich?] s lived, also a piece of the refectory where they ate, and the cloister was also badly destroyed. The rest of the same monastery still stands in the church in which there are the 32 columns.

    Czech

    Též byl při tom kostele v témž zavřetí a klášteře jiný kostel proti puolnoční straně, klenutý a dosti veliký, ale zemětřesení (jakž nám pravili) zbořilo jej, že sklep a klenutí všecko padlo; ještě ho stojí slaupy a kusy klenutí, zdi zbořené, rum a kamení na hromadě.

    A slaul kostel svatého Jeronýma; tolikéž tím zemětřesením sic nětco stavení se pobořilo, kde byli příbytkové mnichuov, též kus refectorium, kde jídali, také ambitu se drahně pobořilo. Ostatek téhož kláštera ještě stojí v kostele tom, v kterým jest těch 32 slaupů.


  • "as a result of the earthquake in the time of Germanos, the cupola of the copper tower of the belfry of the Holy Sepulchre fell on the nearby church of the Resurrection and caused the collapse of its dome that remains in ruins to the present day. " - Germanus of Jerusalem

  • "in the year 1545 (sic.) 14 January there was a frightful earthquake in the Holy City and throughout Palestine which caused the top of the beautiful bell-tower of the church situated between those of Adelphotheou and of St Tessarakonta to fall " - Anonymous Greek Document

  • Discussion about Ottoman Repair Documents from Ambraseys and Karcz (1992)

    Evidence for the repair of the damage caused by the earthquake to various buildings can be found in Ottoman archival sources. Some of those refer to repairs of public buildings, chiefly Christian places of worship in Jerusalem. Although at first the attitude of the local authorities was negative, some repairs were eventually allowed, and gradually more substantial construction work was permitted.

    Thus, following a petition dated June 1548 made by the Franciscans of Mt Zion in Jerusalem, permission was granted first to restore several rooms and the damaged northern and eastern halls, and four months later to repair six small rooms in the southern part of the monastery (Cohen, 1982).

    The archives of the Custodia Terra Sancta in Jerusalem contain numerous contemporary Ottoman documents granting permission for the repair or strengthening of churches and convent property across the land (Castellani, 1922; Hussein et al., 1986). However, it is not possible to say whether the damage that required repair was due to the 1546 earthquake or to the war and natural ageing of these structures. These documents refer, for example, to repairs of the walls of the convent in al-Ramla, of the church in Nazareth, on Mount Zion, restoration of the cupolas and chapels of the Holy Sepulchre, repairs of the terraces and cupola of the church in Bethlehem. The decision to abandon a convent in Nazareth in 1548 (Cirelli 1918), may also have been the result of the 1546 earthquake.

    The repair of buildings damaged by the earthquake apparently continued for almost a decade. An order detailing repairwork, issued in Istanbul and addressed to the finance officer (defterdar) of Arabistan, dated 17 Rabi-II 959 (12 April 1552), says
    . . . the tombs of Abraham the Friend (al-Khalil), Isaac and Jacob (at Hebron) are situated in a mosque which has fallen down in part and has become a ruin. Also the mosque that houses the tomb of the Prophet Moses (Nabi Musa) is in need of repair. And some parts of the wall which is situated on the east side of the Dome of the Rock have been destroyed by earthquakes so that a man can pass through; twice the mosque’s lead has been stolen . . . The repair of all these buildings is necessary and urgent. . . (Heyd, 1960).
    Since this order was issued almost six years after the earthquake, it may be only a supposition that it refers to damage caused by the 1546 earthquake and not perhaps by later shocks. However, this is unlikely, since delays in the Porte's response to requests for repairs of this nature were long. Moreover this order refers to the repair of structures that we know from other sources that they had been damaged by the 1546 earthquake and no other shocks during the period 1547-1552 have as yet been identified (see Appendix).

    Archaeological evidence and contemporary documents presented by Burgoyne (1987) also give further indication of the damage to some of the Muslim buildings in Jerusalem, such as the Ribat of 'Ala'al-Din and Qayitbey's madrasa (the Ashrafiyya). There is also evidence of damage to the Aminiyya madrasa and the minaret of the Fakhriyya.


  • "On Thursday afternoon, 10th of Dhu’l-Qa’da 952, there occurred a great earthquake in Jerusalem, al-Khalil [Hebron], Gaza, al-Ramlah, al-Karak, as-Salt, and Nablus which extended to Damascus. It lasted a short while and calmed down, and generally there was not a tall house in Jerusalem that was not left destroyed or fissured, and the same in al-Khalil [Hebron]. In Gaza the madrasa of Qayitbey was destroyed as well as the south part of his madrasa in Jerusalem, and its north and east sides; also, the top of the minaret over the Bab as-Silsila was destroyed. In Nablus the earthquake was stronger than elsewhere, and 500 lives were lost under the ruins.

    Then, on Sunday night, 10th of Muharram, 953 [= 13 March 1546] there was another alarm, the noise of which was greater before it died out.

    Then, on Wednesday afternoon, 12th Rabi’ I of the year 953 [= 13 May 1546], there occurred another shock felt by some people more than others, apart from the continuous shocks of previous days, some of which occurred at night and some during the day . . ." - Anonymous Continuator of Mujir Al-Din

1834 CE Fellahin Revolt Earthquake

Effect                                                      Location Image(s) Description
  • Cracked the dome of the Catholicon
 Church of the Holy Sepulchre
Map of the Old City and its environs; numbers refer to excavation sites discussed in the text

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Stern et al (2008)
The church in 2010, from left to right: the bell tower (12th century), rotunda (big dome), catholicon (smaller dome), and ambulatory

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Gerd Eichmann - Wikipedia -CC BY-SA 4.0
Plan of the Church of the Holy Sepulchre in the Crusader Period

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Stern et al (1993 v. 2)
  • "an earthquake, one of the strongest ever felt in Palestine, destroyed many houses, and levelled to the earth that part of the [Jerusalem] city wall which passes the temple of the Muhammadans. The monastery of Bethlehem was rendered uninhabitable, and many of the inhabitants were killed in the ruin of their houses. For ten days earthquakes continued to rock the city, though none of them was by any means so severe as the first." - Anonymous Welsh Traveler

  • "At six o'clock on Sunday morning, May 13th, there was an earthquake. It lasted but three seconds, but it was so violent that the dome of the Catholicon was cracked in seven places and all the plaster fell off.

    The big dome of the Church of the Holy Sepulchre was shaken, but being of wood and well bound together, it was not greatly damaged, Many big houses in Jerusalem were cracked and many fell. Part of the city wall, near the Mosque of Omar, fell. A minaret fell in Jerusalem, and another one on the Mount of Olives, as did the dome of the Shrine of the Ascension. In Bethlehem the monasteries of the Franks and the Armenians and ours were greatly damaged, especially the belfry. By God's mercy the beautiful Church of the Nativity of our Lord Jesus Christ, as well as the new pilgrim-house, was not damaged." - Neophytos

  • "In July 1834, a strong earthquake threw down several piles, and also blew out one part of the wall by a Mosque, and threatened the collapse of the Latin Rlofters." - Titus Tobler

  • "Chapter XIV - Important Events connected with the History of the Church of the Resurrection

    ... 1834 The Dome of the Catholicon was partly destroyed by an earthquake. It was repaired by the Greeks." - History of the Greek Orthodox Patriarchate of Jerusalem

Textual Intensity Estimates
Destruction of Anastasis Dome Earthquake - 8th - Early 9th century CE

Effect                                   Location Image(s) Description Intensity
  • Damaged Dome
 Church of the Holy Sepulchre
Map of the Old City and its environs; numbers refer to excavation sites discussed in the text

Click on Image to open image in a new tab

Stern et al (2008)
The church in 2010, from left to right: the bell tower (12th century), rotunda (big dome), catholicon (smaller dome), and ambulatory

Click on Image to open a high resolution magnifiable image in a new tab

Gerd Eichmann - Wikipedia -CC BY-SA 4.0
Plan of the Church of the Holy Sepulchre in the Crusader Period

Click on Image to open image in a new tab

Stern et al (1993 v. 2)
  • "There was a man called Bukam, of Burah of Egypt, who was very wealthy. He sent a large sum of money to Thomas, patriarch of Jerusalem, to use it to repair the dome, asking him not to take any money from others and to turn to him alone if he needed any more money. Thomas demolished the dome piece by piece, by hand, replacing the beams upon which he then built the new construction." - Eutychius of Alexandria
  • VI+
This evidence requires a minimum Intensity of VI (6) when using the Earthquake Archeological Effects chart of Rodríguez-Pascua et al (2013: 221-224).

1546 CE Earthquake

Effect Location Image(s) Description Intensity
  • vault of the Holy Tomb sunk
  • knocked down the dome on the Holy Sepulcher
  • the cupola of the copper tower of the belfry of the Holy Sepulchre fell on the nearby church of the Resurrection and caused the collapse of its dome
 Church of the Holy Sepulchre
Map of the Old City and its environs; numbers refer to excavation sites discussed in the text

Click on Image to open image in a new tab

Stern et al (2008)
The church in 2010, from left to right: the bell tower (12th century), rotunda (big dome), catholicon (smaller dome), and ambulatory

Click on Image to open a high resolution magnifiable image in a new tab

Gerd Eichmann - Wikipedia -CC BY-SA 4.0
Plan of the Church of the Holy Sepulchre in the Crusader Period

Click on Image to open image in a new tab

Stern et al (1993 v. 2)
Before 1546 CE Quake
A drawing by Dominik de la Greche of the Church of the Holy Sepulchre apparently before the earthquake when the Bell Tower Dome to the left was still intact

from The Met - NYC
After 1546 CE Quake
drawing of the Church of the Holy Sepulchre after the 1546 CE earthquake. Note that the dome of the bell tower to the left is missing
  • "About noon, on the 14th of January AD 1546 there was a terrific earthquake in Jerusalem. As a result the vault of the Holy Tomb sunk and the walls and tower of the Temple were damaged and parts of them collapsed." - Letter by an Anonymous Venetian

  • "On the 8th of January, 1546 , there was an earthquake in Jerusalem, which knocked down the dome on the Holy Sepulcher, shook all of the Temple of Solomon, and collapsed most of the Mosques." - News of 46

  • "[because] of the quake many towers fell down, almost the third of their height ... About ten gentiles were killed in Jerusalem but none of the Jews ... There were also further shocks after that, but not so strong, and to this day we are in constant fear of an earthquake all day and night" - Eliezer Sussman

  • "On Thursday 11th, of the month Shevat, year Hashav [14 January 1541], at one in the afternoon, there was a great earthquake and there was almost total destruction of Jerusalem, there is no house that was not destroyed or cracked, and even from the new city wall there fell a scythe in height, such as at the Gate of Mercy. And also fell the Ishmaelite mosques as well as the cupola of al Aqsa, and so did the Holy Sepulchre, a building full of windows, that some say was built by Nabuchadnezar king of Babylon and even the Ishmaelites are wondering since it was a very strong building. And the gentiles say that there never was such an earthquake in Jerusalem . . . and in contrast, praise be to God, our synagogue was left undamaged. About 12 Ishmaelites perished, and none of the Jews. ... It is also said that the gentiles in Jerusalem offered monies to the Ishmaelites to allow them to rebuild a church, but to no avail, and what fell, remained fallen. There is no house in Jerusalem that did not crack in the earthquake, and also, many mosques have collapsed . . ." - Unknown Source in Ot Nafshi

  • "The earthquake, it says, caused houses and shops to collapse. Two synagogues fell apart and so did two churches that adjoined each other. Severe damage was caused to the Holy Sepulchre and to the Dome of the Rock. The people left their houses and stayed in the city cemeteries." - Description of piyyut composed by Moshe Meali by Ambraseys and Karcz (1992:257-258)

  • Extended discussion (with drawings of post seismic destruction) of Voldrich Prefat's observations

    Voldrich Prefat described seismic damage to some of the buildings he encountered and included some drawings in his book which allow one to better assess the extent of seismic damage due to the earthquake. In Chapter 23 of Prefat (1546:126), he produced a drawing by the Venetian artist Dominik de la Greche of the courtyard of the Church of the Holy Sepulchre in Jerusalem which showed that the dome of the belltower was missing - due to the earthquake. Apparently, de la Greche had also drawn this scene before the earthquake which allows for the before and after comparison below.

    Church of the Holy Sepulchre before Church of the Holy Sepulchre after
    (left) A drawing by Dominik de la Greche of the Church of the Holy Sepulchre apparently before the earthquake when the Bell Tower Dome to the left was still intact - from The Met - NYC
    (right) drawing of the Church of the Holy Sepulchre after the 1546 CE earthquake. Note that the dome of the bell tower to the left is missing.
    Ambraseys and Karcz (1992:258) provided a translation for the caption of the image to the right
    This is the correct and true picture of the Church of the Holy Sepulchre in Jerusalem, with its square, seen from the south side, as it was in the year 1546, drawn by Master Dominik de le Greche, Venetian painter, in the year 46, and now printed under the care of Woldrich Prefat.
    In Chapter 22 of Prefat (1546:122) we can read some more details about the damaged belltower
    English from Prefat (1546)

    On the left side of the same square [in front of the Church of the Holy Sepulchre], facing the church door, opposite the east side, there is a rather large and tall square tower attached to the church, nicely built of hewn stucco stone with many windows. Here, as they told us, that three years before we were there, before the Three Kings, there was a great earthquake in the city of Jerusalem, and with that earthquake the top or roof of that tower collapsed, which they say (how can we know then) that it was all vaulted up to the top and battered with lead sheets, a good chunk of the tower at the top also collapsed. And so today it stands demolished and no one is repairing it.

    Czech from Prefat (1546)

    Na levé pak straně téhož placu, stoje obličejem proti dveřuom kostelním, proti vejchodní straně jest věž přistavená k kostelu dosti veliká a vysoká čtverhraná, pěkně stavená z tesaného kamene štukového s mnoha okny. Tu, jak nám pravili, že tři léta předtím, než jsme my tam byli, před Třemi králi bylo velké zemětřesení v městě Jeruzalémě a tím zemětřesením ssul se vrch neb krov té věže, který praví (jak pak i znáti), že byl všechen klenutý až do vrchu a na to plechy olověnnými pobitý, též se zbořil i dobrý kus té věže nahoře. A tak podnes zbořená stojí a žádný toho neopravuje.

    In Chapter 42 of Prefat (1546:204), Prefat produced a drawing by de la Greche of the city of Jerusalem in the summer of 1546 CE (after the earthquake) which showed a largely intact city and the missing belltower at the Church of the Holy Sepulcher (marked by a red arrow).


    Drawing of Jerusalem by de la Greche in the summer of 1546 CE as seen from the east. Red arrow points to the missing bell tower of the Church of the Holy Sepulchre

    Ambraseys and Karcz (1992:259-260) summarized Prefat's descriptions of other ruined buildings for which they say he [did] not give the cause of their destruction.
    • In Ramla he notices several small chapels badly damaged and says that parts of the town walls were always ruined.
    • On the way from Ramla to Jaffa he saw a church with the upper part of its belfry destroyed.
    • Near Ramla he found the remains of a monastery that had also been destroyed.
    • On the road from Jerusalem to Bethlehem, on a hill, there was a tower, the upper part of which was heavily damaged.
    • Near Bethlehem he saw a chapel that had collapsed completely; however, a church in a nearby field was not damaged.
    • Between Bethlehem and Bet Jala he found another church that had collapsed, but its tower was still standing.
    • Near Battir, a small half-ruined town, he found a chapel near a cave that had collapsed.
    • On his return from Bethlehem, near the place where John the Baptist was born, he saw a church that was partly ruined, as well as another church and a monastery nearby that had suffered considerable damage.
    • Also a square tower and a few houses in Bethany were heavily damaged.
    • On the "Olivet hill(?)" Mount of Olives?) he found the remains of a church and a monastery, with some walls still standing.
    • Jericho was in ruins and the church, allegedly built by St Helen, damaged.
    • On the way from the Dead Sea to Jericho, on a hill on the left-hand side of the road, he saw another church, which he says was that of St John the Baptist, which was damaged.
    • On traveling from Bethlehem to Hebron he noticed another small church, a part of which had collapsed.
    • Hebron and Jaffa, he says, were in ruins, but this he attributes to the Egyptians and to the recent wars.
    Some fuller descriptions from Prefat (1546) can be read in the collapsible panel below:
    Descriptions of Damaged Buildings in Palestine by Voldrich Prefat z Vlkanova

    Bethlehem
    In Chapter 32 of Prefat (1546:166) we can read the following:
    English

    From there we turned back again towards Bethlehem; and there, about as far as he could shoot with a handgun, opposite the entrance from him is a small, vaulted chapel, a piece of the front of which has also been demolished, and a lot of rum and stones in it. It collapsed, as they say, from the earthquake that was there, from which also the vault of the church of St. Jerome collapsed

    Czech

    Odtud jsme se obrátili nazpátek zase proti Betlému; a tu asi co by mohl dostřeliti z ručnice, od něho proti vejchodu jest kaplice malá, klenutá, kteréž předku kus též i zadku zbořeno, rumu a kamení v ní mnoho. To se zbořilo, jakž praví, od zemětřesení, kteréž tam bylo, od kteréhož se též zsulo klenutí kostela svatého Jeronýma.
    In Chapter 33 of Prefat (1546:168) we can read the following:
    English

    Also by that church, in the same close and monastery, there was another church against the midnight side, vaulted and quite large, but the earthquake (as they told us) demolished it, that the cellar and vaulting all fell; it still stands with columns and pieces of arches, walls broken down, rum and stones in a heap.

    And he praised the church of St. Jerome; so much so that the earthquake destroyed some of the buildings where the [brothers of Munich?] s lived, also a piece of the refectory where they ate, and the cloister was also badly destroyed. The rest of the same monastery still stands in the church in which there are the 32 columns.

    Czech

    Též byl při tom kostele v témž zavřetí a klášteře jiný kostel proti puolnoční straně, klenutý a dosti veliký, ale zemětřesení (jakž nám pravili) zbořilo jej, že sklep a klenutí všecko padlo; ještě ho stojí slaupy a kusy klenutí, zdi zbořené, rum a kamení na hromadě.

    A slaul kostel svatého Jeronýma; tolikéž tím zemětřesením sic nětco stavení se pobořilo, kde byli příbytkové mnichuov, též kus refectorium, kde jídali, také ambitu se drahně pobořilo. Ostatek téhož kláštera ještě stojí v kostele tom, v kterým jest těch 32 slaupů.


  • "as a result of the earthquake in the time of Germanos, the cupola of the copper tower of the belfry of the Holy Sepulchre fell on the nearby church of the Resurrection and caused the collapse of its dome that remains in ruins to the present day. " - Germanus of Jerusalem

  • "in the year 1545 (sic.) 14 January there was a frightful earthquake in the Holy City and throughout Palestine which caused the top of the beautiful bell-tower of the church situated between those of Adelphotheou and of St Tessarakonta to fall " - Anonymous Greek Document

  • Discussion about Ottoman Repair Documents from Ambraseys and Karcz (1992)

    Evidence for the repair of the damage caused by the earthquake to various buildings can be found in Ottoman archival sources. Some of those refer to repairs of public buildings, chiefly Christian places of worship in Jerusalem. Although at first the attitude of the local authorities was negative, some repairs were eventually allowed, and gradually more substantial construction work was permitted.

    Thus, following a petition dated June 1548 made by the Franciscans of Mt Zion in Jerusalem, permission was granted first to restore several rooms and the damaged northern and eastern halls, and four months later to repair six small rooms in the southern part of the monastery (Cohen, 1982).

    The archives of the Custodia Terra Sancta in Jerusalem contain numerous contemporary Ottoman documents granting permission for the repair or strengthening of churches and convent property across the land (Castellani, 1922; Hussein et al., 1986). However, it is not possible to say whether the damage that required repair was due to the 1546 earthquake or to the war and natural ageing of these structures. These documents refer, for example, to repairs of the walls of the convent in al-Ramla, of the church in Nazareth, on Mount Zion, restoration of the cupolas and chapels of the Holy Sepulchre, repairs of the terraces and cupola of the church in Bethlehem. The decision to abandon a convent in Nazareth in 1548 (Cirelli 1918), may also have been the result of the 1546 earthquake.

    The repair of buildings damaged by the earthquake apparently continued for almost a decade. An order detailing repairwork, issued in Istanbul and addressed to the finance officer (defterdar) of Arabistan, dated 17 Rabi-II 959 (12 April 1552), says
    . . . the tombs of Abraham the Friend (al-Khalil), Isaac and Jacob (at Hebron) are situated in a mosque which has fallen down in part and has become a ruin. Also the mosque that houses the tomb of the Prophet Moses (Nabi Musa) is in need of repair. And some parts of the wall which is situated on the east side of the Dome of the Rock have been destroyed by earthquakes so that a man can pass through; twice the mosque’s lead has been stolen . . . The repair of all these buildings is necessary and urgent. . . (Heyd, 1960).
    Since this order was issued almost six years after the earthquake, it may be only a supposition that it refers to damage caused by the 1546 earthquake and not perhaps by later shocks. However, this is unlikely, since delays in the Porte's response to requests for repairs of this nature were long. Moreover this order refers to the repair of structures that we know from other sources that they had been damaged by the 1546 earthquake and no other shocks during the period 1547-1552 have as yet been identified (see Appendix).

    Archaeological evidence and contemporary documents presented by Burgoyne (1987) also give further indication of the damage to some of the Muslim buildings in Jerusalem, such as the Ribat of 'Ala'al-Din and Qayitbey's madrasa (the Ashrafiyya). There is also evidence of damage to the Aminiyya madrasa and the minaret of the Fakhriyya.


  • "On Thursday afternoon, 10th of Dhu’l-Qa’da 952, there occurred a great earthquake in Jerusalem, al-Khalil [Hebron], Gaza, al-Ramlah, al-Karak, as-Salt, and Nablus which extended to Damascus. It lasted a short while and calmed down, and generally there was not a tall house in Jerusalem that was not left destroyed or fissured, and the same in al-Khalil [Hebron]. In Gaza the madrasa of Qayitbey was destroyed as well as the south part of his madrasa in Jerusalem, and its north and east sides; also, the top of the minaret over the Bab as-Silsila was destroyed. In Nablus the earthquake was stronger than elsewhere, and 500 lives were lost under the ruins.

    Then, on Sunday night, 10th of Muharram, 953 [= 13 March 1546] there was another alarm, the noise of which was greater before it died out.

    Then, on Wednesday afternoon, 12th Rabi’ I of the year 953 [= 13 May 1546], there occurred another shock felt by some people more than others, apart from the continuous shocks of previous days, some of which occurred at night and some during the day . . ." - Anonymous Continuator of Mujir Al-Din
  • VI+
  • VIII+
  • VIII+
This evidence requires a minimum Intensity of VIII (8) when using the Earthquake Archeological Effects chart of Rodríguez-Pascua et al (2013: 221-224).

1834 CE Fellahin Revolt Earthquake

Effect                                                      Location Image(s) Description Intensity
  • Cracked the dome of the Catholicon
 Church of the Holy Sepulchre
Map of the Old City and its environs; numbers refer to excavation sites discussed in the text

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Stern et al (2008)
The church in 2010, from left to right: the bell tower (12th century), rotunda (big dome), catholicon (smaller dome), and ambulatory

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Gerd Eichmann - Wikipedia -CC BY-SA 4.0
Plan of the Church of the Holy Sepulchre in the Crusader Period

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Stern et al (1993 v. 2)
  • "an earthquake, one of the strongest ever felt in Palestine, destroyed many houses, and levelled to the earth that part of the [Jerusalem] city wall which passes the temple of the Muhammadans. The monastery of Bethlehem was rendered uninhabitable, and many of the inhabitants were killed in the ruin of their houses. For ten days earthquakes continued to rock the city, though none of them was by any means so severe as the first." - Anonymous Welsh Traveler

  • "At six o'clock on Sunday morning, May 13th, there was an earthquake. It lasted but three seconds, but it was so violent that the dome of the Catholicon was cracked in seven places and all the plaster fell off.

    The big dome of the Church of the Holy Sepulchre was shaken, but being of wood and well bound together, it was not greatly damaged, Many big houses in Jerusalem were cracked and many fell. Part of the city wall, near the Mosque of Omar, fell. A minaret fell in Jerusalem, and another one on the Mount of Olives, as did the dome of the Shrine of the Ascension. In Bethlehem the monasteries of the Franks and the Armenians and ours were greatly damaged, especially the belfry. By God's mercy the beautiful Church of the Nativity of our Lord Jesus Christ, as well as the new pilgrim-house, was not damaged." - Neophytos

  • "In July 1834, a strong earthquake threw down several piles, and also blew out one part of the wall by a Mosque, and threatened the collapse of the Latin Rlofters." - Titus Tobler

  • "Chapter XIV - Important Events connected with the History of the Church of the Resurrection

    ... 1834 The Dome of the Catholicon was partly destroyed by an earthquake. It was repaired by the Greeks." - History of the Greek Orthodox Patriarchate of Jerusalem
  • VI+
This evidence requires a minimum Intensity of VI (6) when using the Earthquake Archeological Effects chart of Rodríguez-Pascua et al (2013: 221-224).

Notes and Further Reading
References

Articles and Books

Ambraseys, N. N. (2009). Earthquakes in the Mediterranean and Middle East: a multidisciplinary study of seismicity up to 1900.

Corbo, V. C. (1981). Il Santo Sepolcro di Gerusalemme : aspetti archeologici dalle origini al periodo crociato. Franciscan Print. Press. Vol 1-3

Corbo, V. (1988). Il Santo Sepolcro di Gerusalemme, Vol. 38. Nova et vetera. Liber Annuus, pp. 381-422.

Garbarino, 0. (2001). II Santo Sepolcro di Gerusalemme: la rappresentazione tridimensionale de dati materiali come ambito privilegiato della filologia e fase ulteriore della ricerca archeologica , PhD thesis. Universita di Genova.

Garbarino, O. (2005). Il Santo Sepolcro di Gerusalemme. Appunti di ricerca storico-architettonica. Liber Annuus, 55(1), 239–314.

Eutychius, Patriarch of Alexandria (1906). Annales, sive liber historicus a tempore Adami ad annum Hegirae Islamiticae. Beryti: E Typographeo Catholico. (in Arabic)

Kazmer, M. (2025) The Church of the Holy Sepulchre in Jerusalem and earthquakes , Central European Geology

Pearse, R. (comp. 2024). The Annals of Eutychius of Alexandria (English translation, draft and combined files). Retrieved from Roger-Pearse.com.

Selden, J., & Pococke, E. (1658–1659). Contextio gemmarum, sive, Eutychii Patriarchae Alexandrini Annales. Oxford: Printed for the Authors. (Latin translation of the Annals of Eutychius of Alexandria).

Tucci, G. (Ed.) (2019). Jerusalem. The Holy Sepulchre. Research and Investigations (2007–2011) . Collana di restauro architettonico 14. Altralinea Edizioni, Florence, Italy, p. 335.

Bibliography from Stern et al (1993 v. 2)

Vincent-Abel, Jerusalem Nouvelle, 40-300

W. Harvey, Church of the Holy Sepulchre, Jerusalem, London 1935

E. B. Smith, The Dome: A Study in the History of Ideas (Princeton Monographs in Art and Archaeology 25), Princeton 1950, 16-29

V. Corbo, LA 12 (1962), 221-304

14 (1964), 293-338

15 (1965), 316-318

19 (1969), 65-144

38 (1988), 391-422

id., II Santo Sepolcro di Gerusalemme 1-3, Jerusalem 1981-1982

A. Ovadiah, Corpus of the Byzantine Churches in the Holy Land (op. cit.), 75-77

Supplementum 2, 134-138

M. T. Petrozzi, Dal Calvaria a! S. Sepolcro (Quaderni de La Terra Santa), Jerusalem 1972

D. Barag and J. Wilkinson, Levant 6 (1974), 179-187

C. Coiiasnon, The Church of the Holy Sepulchre in Jerusalem, London 1974

id., Atti del IX Congresso lnternazionale di Archeologia Cristiano[[ 1975, Vatican City 1978, 163-166

Y. Tsafrir (op. cit.), 587-600

M. Broshi, IJNA 6 (1977), 349

S. de Sandoli, Calvary and the Holy Sepulchre: Historical Outline (The Holy Places of Palestine), Jerusalem 1984

S. Eisenstadt, BAR 13/2 (1987), 46-49

G. S. P. Freeman-Grenville, Journal of the Royal Asiatic Society 2 (1987), 187-207

G.-W. Nebe, Zeitschrift fur die Neutestamentliche Wissenschaft 78 (1987), 153-161

J. D. Purvis, Jerusalem, The Holy City: A Bibliography (op. cit.), 320-334

G. R. Stone, Buried History 24 (1988), 84-97

Y. Boiret, MdB 61 (1989), 41-43; N. Kenaan Kedar, ibid., 37-40

M. Biddle and B. Kjolbye-Biddle, PEQ 122 (1990), 152

A. Recio Veganzones, Christian Archaeology in the Holy Land: New Discoveries (V. C. Corbo Fest.), Jerusalem 1990, 571-589

Walker(op. cit.), 235-281

D. Pringle, BAlAS IO (1990-1991), 108-110

J. M. O'Connor, Les Dossiers d'Archiologie, 165-166 (1991), 78-87

J. Patrich, Ancient Churches Revealed, Jerusalem (in prep.).

Bibliography from Stern et al (2008)

S. Gibson & J. E. Taylor, Beneath the Church of the Holy Sepulchre, Jerusalem: The Archaeology and Early History of Traditional Golgotha (PEF Monographs: Series Minor 1), London 1994

ibid (Reviews) LA 44 (1994), 725–729. — BAIAS 14 (1994–1995), 64–66. — IJNA 24/1 (1995), 81–82. — PEQ 127 (1995), 173. — BAR 22/4 (1996), 16–17

M. Biddle, The Tomb of Christ: History, Structural Archaeology and Photogrammetry, Stroud, Gloucestershire 1999

ibid. (Reviews) RB 106 (1999), 441–446. — MdB 125 (2000), 59. — PEQ 134 (2002), 173–176. — JRA 15 (2002), 688–690

id. (et al.), La chiesa del Santo Sepolcro a Gerusalemme, Milano 2000

id. (et al.), The Church of the Holy Sepulchre, New York 2000

C. Joffe, Armenian Mosaics in the Holy Sepulchre Church (Calendar), 2000

J. Krüger, Die Grabeskirche zu Jerusalem: Geschichte-Gestalt-Bedeutung, Regensburg 2000

ibid. (Review) Antike Welt 32 (2000), 676–677

J. Seligman & G. Avni, ESI 111 (2000), 69*–70*

G. Avni (& J. Seligman), One Land—Many Cultures, Jerusalem 2003, 153–162

V. Clark, Holy Fire: The Battle for Christ’s Tomb, London 2005

J. Krüger, Saladin und die Kreuzfahrer (Publikationen der Reiss-Engelhorn-Museen 17

Schriftenreihe des Landesmuseums für Natur und Mensch, Oldenburg, 37

eds. A. Wieczorek et al.), Mainz am Rhein 2005, 31–36

C. Morris, The Sepulchre of Christ and the Medieval West: From the Beginning to 1600, Oxford 2005.

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