1.
Jerusalem
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Jerusalem is a city located on a plateau in the Judaean Mountains between the Mediterranean and the Dead Sea. It is considered a city in the three major Abrahamic religions of Judaism, Christianity and Islam. During its long history, Jerusalem has been destroyed at least twice, besieged 23 times, attacked 52 times, the part of Jerusalem called the City of David was settled in the 4th millennium BCE. In 1538, walls were built around Jerusalem under Suleiman the Magnificent, today those walls define the Old City, which has been traditionally divided into four quarters—known since the early 19th century as the Armenian, Christian, Jewish, and Muslim Quarters. The Old City became a World Heritage Site in 1981, and is on the List of World Heritage in Danger, Modern Jerusalem has grown far beyond the Old Citys boundaries. These foundational events, straddling the dawn of the 1st millennium BCE, the sobriquet of holy city was probably attached to Jerusalem in post-exilic times. The holiness of Jerusalem in Christianity, conserved in the Septuagint which Christians adopted as their own authority, was reinforced by the New Testament account of Jesuss crucifixion there, in Sunni Islam, Jerusalem is the third-holiest city, after Mecca and Medina. As a result, despite having an area of only 0, outside the Old City stands the Garden Tomb. Today, the status of Jerusalem remains one of the issues in the Israeli–Palestinian conflict. During the 1948 Arab–Israeli War, West Jerusalem was among the captured and later annexed by Israel while East Jerusalem, including the Old City, was captured. Israel captured East Jerusalem from Jordan during the 1967 Six-Day War and subsequently annexed it into Jerusalem, one of Israels Basic Laws, the 1980 Jerusalem Law, refers to Jerusalem as the countrys undivided capital. All branches of the Israeli government are located in Jerusalem, including the Knesset, the residences of the Prime Minister and President, the international community does not recognize Jerusalem as Israels capital, and the city hosts no foreign embassies. Jerusalem is also home to some non-governmental Israeli institutions of importance, such as the Hebrew University. In 2011, Jerusalem had a population of 801,000, of which Jews comprised 497,000, Muslims 281,000, a city called Rušalim in the Execration texts of the Middle Kingdom of Egypt is widely, but not universally, identified as Jerusalem. Jerusalem is called Urušalim in the Amarna letters of Abdi-Heba, the name Jerusalem is variously etymologized to mean foundation of the god Shalem, the god Shalem was thus the original tutelary deity of the Bronze Age city. The form Yerushalem or Yerushalayim first appears in the Bible, in the Book of Joshua, according to a Midrash, the name is a combination of Yhwh Yireh and the town Shalem. The earliest extra-biblical Hebrew writing of the word Jerusalem is dated to the sixth or seventh century BCE and was discovered in Khirbet Beit Lei near Beit Guvrin in 1961. The inscription states, I am Yahweh thy God, I will accept the cities of Judah and I will redeem Jerusalem, or as other scholars suggest, the mountains of Judah belong to him, to the God of Jerusalem
2.
Armenian Apostolic Church
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The Armenian Apostolic Church is the national church of the Armenian people. Part of Oriental Orthodoxy, it is one of the most ancient Christian communities, Armenia was the first country to adopt Christianity as its official religion, in the early 4th century. The church claims to have originated in the missions of Apostles Bartholomew and it is sometimes referred to as the Armenian Orthodox Church or Gregorian Church. It is also known as the Armenian Church. The Armenian Church believes apostolic succession through the apostles Bartholomew and Thaddeus, according to legend, the latter of the two apostles is said to have cured Abgar V of Edessa of leprosy with the Image of Edessa, leading to his conversion in 30 AD. After this, Bartholomew came to Armenia, bringing a portrait of the virgin Mary, Bartholomew then converted the sister of Sanatruk, who once again martyred a female relative and the apostle who converted her. Both apostles ordained native bishops before their execution, and some other Armenians had been ordained outside of Armenia by James the Just. According to Eusebius and Tertullian, Armenian Christians were persecuted by kings Axidares, Khosrov I, and Tiridates III, ancient Armenias adoption of Christianity as a state religion has been referred to by Nina Garsoïan as probably the most crucial step in its history. This conversion distinguished it from its Iranian and Mazdean roots and protected it from further Parthian influence, other scholars as well have stated that the acceptance of Christianity by the Arsacid-Armenian rulers was partly in defiance of the Sassanids. When King Trdat IV made Christianity the state religion of Armenia between 301 and 314, it was not a new religion there. It had penetrated the country from at least the third century, Tiridates declared Gregory to be the first Catholicos of the Armenian Church and sent him to Caesarea to be consecrated. Upon his return, Gregory tore down shrines to idols, built churches and monasteries, while meditating in the old capital city of Vagharshapat, Gregory had a vision of Christ descending to the earth and striking it with a hammer. From that spot arose a great Christian temple with a huge cross and he was convinced that God intended him to build the main Armenian church there. With the kings help he did so in accord with his vision and he renamed the city Etchmiadzin, which means the place of the descent of the only-begotten. Initially the Armenian church participated in the church world. Its Catholicos was represented at the First Council of Nicea and the First Council of Constantinople, although unable to attend the Council of Ephesus, the Catholicos Isaac Parthiev sent a message agreeing with its decisions. Christianity was strengthened in Armenia in the 5th century by the translation of the Bible into the Armenian language by the theologian, monk. Before the 5th century, Armenians had a language
3.
Basilica
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The Latin word basilica has three distinct applications in modern English. The word was used to describe an ancient Roman public building where courts were held, as well as serving other official. To a large extent these were the halls of ancient Roman life. The basilica was centrally located in every Roman town, usually adjacent to the main forum, later, the term came to refer specifically to a large and important Roman Catholic church that has been given special ceremonial rights by the Pope. Roman Catholic basilicas are Catholic pilgrimage sites, receiving tens of millions of visitors per year. In December 2009 the Basilica of Our Lady of Guadalupe in Mexico City set a new record with 6.1 million pilgrims during Friday and Saturday for the anniversary of Our Lady of Guadalupe. The Roman basilica was a public building where business or legal matters could be transacted. The first basilicas had no function at all. The central aisle tended to be wide and was higher than the flanking aisles, the oldest known basilica, the Basilica Porcia, was built in Rome in 184 BC by Cato the Elder during the time he was Censor. Other early examples include the basilica at Pompeii, probably the most splendid Roman basilica is the one begun for traditional purposes during the reign of the pagan emperor Maxentius and finished by Constantine I after 313 AD. In the 3rd century AD, the elite appeared less frequently in the forums. They now tended to dominate their cities from opulent palaces and country villas, rather than retreats from public life, however, these residences were the forum made private. Seated in the tribune of his basilica, the man would meet his dependent clientes early every morning. A private basilica excavated at Bulla Regia, in the House of the Hunt and its reception or audience hall is a long rectangular nave-like space, flanked by dependent rooms that mostly also open into one another, ending in a semi-circular apse, with matching transept spaces. Clustered columns emphasised the crossing of the two axes, the remains of a large subterranean Neopythagorean basilica dating from the 1st century AD were found near the Porta Maggiore in Rome in 1915. The ground-plan of Christian basilicas in the 4th century was similar to that of this Neopythagorean basilica, the usable model at hand, when Constantine wanted to memorialise his imperial piety, was the familiar conventional architecture of the basilicas. In, and often also in front of, the apse was a platform, where the altar was placed. Constantine built a basilica of this type in his complex at Trier, later very easily adopted for use as a church
4.
Armenian architecture
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Armenian architecture comprises architectural works with an aesthetic or historical connection to the Armenian people. The greatest achievement of Armenian architecture is generally agreed to be its medieval churches, a composite roof composed of finely-cut tuff shingles Frescoes and carvings, if present, are usually ornate and include swirling intertwining grapevines and foliage. Heavy use of tall structural arches, both for supporting the cupola as part of the drum, the ceiling, and the vertical walls. Roofs intersecting to support the dome, both in basilicas and centrally-planned churches, sculptural decoration of external walls, including figures. Within the bounds of the common characteristics, individual churches display considerable variation which may reflect time, place. Armenian buildings tend to be rather low-slung and thick-walled in design, Armenia has abundant resources of stone, and relatively few forests, so stone was nearly always used throughout for large buildings. Small buildings and most residential buildings were constructed of lighter materials. The stone used in buildings is typically quarried all at the same location, in cases where different color stone are used, they are often intentionally contrasted in a striped or checkerboard pattern. Powder made out of stone of the same type was often applied along the joints of the tuff slabs to give buildings a seamless look. Unlike the Romans or Syrians who were building at the same time, Armenian architecture employs a form of concrete to produce sturdy buildings. It is a mixture of mortar, broken tuff. As the wet mortar mixture dries it forms a strong concrete-like mass sealed together with the tuff around it and, due to tuffs properties, frescos of marble or another stone were often affixed to the side of these buildings, usually at a later date. The gradual development of Armenian architecture, during the third millennium B. C, prehistoric Armenian architecture was already distinctive. The most common feature of this form of architecture was its groundwork, an example of such architecture can be found in Nakichevans Gyul-Tepe. These buildings were approximately 6–7 metres wide and 5 or so high, urban architectural traditions, and other forms of art in the years before Christ continued to develop and later were partily influenced by Greco-Roman art. Urartian architecture is known for its use of intricately cut rocks, used as foundations for mud brick buildings, usually constructed in a compact manner. Urartian temples had massive walls at lower levels and a relatively small interior space, usually square. Higher levels were in mud brick, which has not survived, garni includes local elements of sacred numerology and geometry
5.
Church (building)
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A church building, often simply called a church, is a building used for Christian religious activities, particularly worship services. The term in its sense is most often used by Christians to refer to their religious buildings. In traditional Christian architecture, the church is arranged in the shape of a Christian cross. When viewed from plan view the longest part of a cross is represented by the aisle, towers or domes are often added with the intention of directing the eye of the viewer towards the heavens and inspiring church visitors. The earliest identified Christian church was a church founded between 233 and 256. During the 11th through 14th centuries, a wave of building of cathedrals, a cathedral is a church, usually Roman Catholic, Anglican, Oriental Orthodox or Eastern Orthodox, housing the seat of a bishop. In standard Greek usage, the word ecclesia was retained to signify both a specific edifice of Christian worship, and the overall community of the faithful. This usage was retained in Latin and the languages derived from Latin, as well as in the Celtic languages. In the Germanic and some Slavic languages, the word kyriak-ós/-ē/-ón was adopted instead, in Old English the sequence of derivation started as cirice, then churche, and eventually church in its current pronunciation. German Kirche, Scottish kirk, Russian церковь, etc. are all similarly derived, according to the New Testament, the earliest Christians did not build church buildings. Instead, they gathered in homes or in Jewish worship places like the Second Temple or synagogues, the earliest archeologically identified Christian church is a house church, the Dura-Europos church, founded between 233 and 256. During the 11th through 14th centuries, a wave of building of cathedrals, in addition to being a place of worship, the cathedral or parish church was used by the community in other ways. It could serve as a place for guilds or a hall for banquets. Mystery plays were performed in cathedrals, and cathedrals might also be used for fairs. The church could be used as a place to thresh and store grain, a common architecture for churches is the shape of a cross. These churches also often have a dome or other large vaulted space in the interior to represent or draw attention to the heavens. Other common shapes for churches include a circle, to represent eternity, or an octagon or similar star shape, another common feature is the spire, a tall tower on the west end of the church or over the crossing. The Latin word basilica was used to describe a Roman public building
6.
Khachkar
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A khachkar, also known as an Armenian cross-stone is a carved, memorial stele bearing a cross, and often with additional motifs such as rosettes, interlaces, and botanical motifs. Khachkars are characteristic of Medieval Christian Armenian art, since 2010, khachkars, their symbolism and craftsmanship are inscribed in the UNESCO list of Intangible Cultural Heritage. The most common feature is a cross surmounting a rosette or a solar disc. The remainder of the face is typically filled with elaborate patterns of leaves, grapes, pomegranates. Occasionally a khachkar is surmounted by a cornice sometimes containing biblical or saintly figures, most early khachkars were erected for the salvation of the soul of either a living or a deceased person. Otherwise they were intended to commemorate a victory, the construction of a church. The most common location for early khachkars was in a graveyard, however, Armenian gravestones take many other forms, and only a minority are khachkars. The first true khachkars appeared in the 9th century, during the time of Armenian revival after liberation from Arab rule, the oldest khachkar with a known date was carved in 879. Erected in Garni, it is dedicated to queen Katranide I, the peak of the khachkar carving art was between the 12th and the 14th centuries. The art declined during the Mongol invasion at the end of the 14th century and it revived in the 16th and 17th centuries, but the artistic heights of the 14th century were never achieved again. Today, the tradition remains, and one can still see khachkar carvers in some parts of Yerevan. Most of them are standing, though those recording donations are usually built into monastery walls. A number of examples have been transferred to the Historical Museum in Yerevan. The largest number was formerly located at Julfa in the Nakhichevan Autonomous Republic of Azerbaijan, the art of carving khachkars has witnessed a rebirth as a symbol of Armenian culture in the 20th century. There are hundreds of khachkars worldwide, many of which are memorials to commemorate the victims of the Armenian Genocide, according to one count, there are nearly 30 khachkars on public locations in France. A large portion of khachkars, which were created in historic Armenia and surrounding regions, in modern times have become the possession of Turkey, Azerbaijan, as a result of systematic eradication of khachkars in Turkey, today only a few examples survive. Unfortunately these few survivors are not cataloged and properly photographed, thus, it is difficult to follow up with the current situation. One documented example took place in the Armenian Cemetery in Jugha, one source says that khachkars are being damaged, neglected, or moved in Armenia
