Tunis is the capital and the largest city of Tunisia. The greater metropolitan area of Tunis referred to as Grand Tunis, has some 2,700,000 inhabitants. Situated on a large Mediterranean Sea gulf, behind the Lake of Tunis and the port of La Goulette, the city extends along the coastal plain and the hills that surround it. At its core lies its ancient medina, a World Heritage Site. East of the medina through the Sea Gate begins the modern city, or Ville Nouvelle, traversed by the grand Avenue Habib Bourguiba, where the colonial-era buildings provide a clear contrast to smaller, older structures. Further east by the sea lie the suburbs of Carthage, La Marsa, Sidi Bou Said; as the capital city of the country, Tunis is the focus of Tunisian political and administrative life. It has two cultural centres, as well as a municipal theatre, used by international theatre groups and a summer festival, the International Festival of Carthage, held in July. Tunis is the transcription of the Arabic name تونس which can be pronounced as "Tūnus", "Tūna or delata", or "Tūnis".
All three variations were mentioned by the Greek-Syrian geographer al-Rumi Yaqout in his Mu'jam al-Bûldan. Different explanations exist for the origin of the name Tunis; some scholars relate it to the Phoenician goddess Tanith, as many ancient cities were named after patron deities. Some scholars claim that it originated from Tynes, mentioned by Diodorus Siculus and Polybius in the course of descriptions of a location resembling present-day Al-Kasbah. Another possibility is that it was derived from the Berber verbal root ens which means "to lie down" or "to pass the night". Given the variations of the precise meaning over time and space, the term Tunis can mean "camp at night", "camp", or "stop". There are some mentions in ancient Roman sources of such names of nearby towns as Tuniza, Thunusuda and Thunisa; as all of these Berber villages were situated on Roman roads, they undoubtedly served as rest-stations or stops. The historical study of Carthage is problematic; because its culture and records were destroyed by the Romans at the end of the Third Punic War few Carthaginian primary historical sources survive.
While there are a few ancient translations of Punic texts into Greek and Latin, as well as inscriptions on monuments and buildings discovered in Northwest Africa, the main sources are Greek and Roman historians, including Livy, Appian, Cornelius Nepos, Silius Italicus, Dio Cassius, Herodotus. These writers belonged to peoples in competition, in conflict, with Carthage. Greek cities contended with Carthage over Sicily, the Romans fought three wars against Carthage. Not their accounts of Carthage are hostile. Tunis was a Berber settlement; the existence of the town is attested by sources dating from the 4th century BC. Situated on a hill, Tunis served as an excellent point from which the comings and goings of naval and caravan traffic to and from Carthage could be observed. Tunis was one of the first towns in the region to fall under Carthaginian control, in the centuries that followed Tunis was mentioned in the military histories associated with Carthage. Thus, during Agathocles' expedition, which landed at Cape Bon in 310 BC, Tunis changed hands on various occasions.
During the Mercenary War, it is possible that Tunis served as a center for the native population of the area, that its population was composed of peasants and craftsmen. Compared to the ancient ruins of Carthage, the ruins of ancient Tunis are not as large. According to Strabo, it was destroyed by the Romans in 146 BC during the Third Punic War. Both Tunis and Carthage were destroyed; the city is mentioned in the Tabula Peutingeriana as Thuni. In the system of Roman roads for the Roman province of Africa, Tunis had the title of mutatio. Tunis Romanized, was eventually Christianized and became the seat of a bishop. However, Tunis remained modestly sized compared to Carthage during this time; the modern city of Tunis was settled by Arab Muslim troops, around the 7th century AD. The medina of Tunis, the oldest section of the city, dates from this period, during which the region was conquered by the Umayyad emir Hasan ibn al-Nu'man al-Ghasani; the city had the natural advantage of coastal access, via the Mediterranean, to the major ports of southern Europe.
Early on, Tunis played a military role. From the beginning of the 8th century Tunis was the chef-lieu of the area: it became the Arabs' naval base in the western Mediterranean Sea, took on considerable military importance. Under the Aghlabids, the people of Tunis revolted numerous times, but the city benefited from economic improvements and became the second most important in the kingdom, it was the national capital, from the end of the reign of Ibrahim II in 902, until 909 when control over Ifriqiya was lost to the newly founded Fatimid Caliphate. Local opposition to the authorities began to intensify in September 94
Tunisia is a country in the Maghreb region of North Africa, covering 163,610 square kilometres. Its northernmost point, Cape Angela, is the northernmost point on the African continent, it is bordered by Algeria to the west and southwest, Libya to the southeast, the Mediterranean Sea to the north and east. Tunisia's population was 11.435 million in 2017. Tunisia's name is derived from its capital city, located on its northeast coast. Geographically, Tunisia contains the eastern end of the Atlas Mountains, the northern reaches of the Sahara desert. Much of the rest of the country's land is fertile soil, its 1,300 kilometres of coastline include the African conjunction of the western and eastern parts of the Mediterranean Basin and, by means of the Sicilian Strait and Sardinian Channel, feature the African mainland's second and third nearest points to Europe after Gibraltar. Tunisia is a unitary semi-presidential representative democratic republic, it is considered to be the only democratic sovereign state in the Arab world.
It has a high human development index. It has an association agreement with the European Union. In addition, Tunisia is a member state of the United Nations and a state party to the Rome Statute of the International Criminal Court. Close relations with Europe – in particular with France and with Italy – have been forged through economic cooperation and industrial modernization. In ancient times, Tunisia was inhabited by Berbers. Phoenician immigration began in the 12th century BC. A major mercantile power and a military rival of the Roman Republic, Carthage was defeated by the Romans in 146 BC; the Romans, who would occupy Tunisia for most of the next eight hundred years, introduced Christianity and left architectural legacies like the El Djem amphitheater. After several attempts starting in 647, the Muslims conquered the whole of Tunisia by 697, followed by the Ottoman Empire between 1534 and 1574; the Ottomans held sway for over three hundred years. The French colonization of Tunisia occurred in 1881.
Tunisia gained independence with Habib Bourguiba and declared the Tunisian Republic in 1957. In 2011, the Tunisian Revolution resulted in the overthrow of President Zine El Abidine Ben Ali, followed by parliamentary elections; the country voted for parliament again on 26 October 2014, for President on 23 November 2014. The word Tunisia is derived from Tunis; the present form of the name, with its Latinate suffix -ia, evolved from French Tunisie. in turn associated with the Berber root ⵜⵏⵙ, transcribed tns, which means "to lay down" or "encampment". It is sometimes associated with the Punic goddess Tanith, ancient city of Tynes; the French derivative Tunisie was adopted in some European languages with slight modifications, introducing a distinctive name to designate the country. Other languages remained untouched, such as Spanish Túnez. In this case, the same name is used for both country and city, as with the Arabic تونس, only by context can one tell the difference. Before Tunisia, the territory's name was Ifriqiya or Africa, which gave the present-day name of the continent Africa.
Farming methods reached the Nile Valley from the Fertile Crescent region about 5000 BC, spread to the Maghreb by about 4000 BC. Agricultural communities in the humid coastal plains of central Tunisia were ancestors of today's Berber tribes, it was believed in ancient times that Africa was populated by Gaetulians and Libyans, both nomadic peoples. According to the Roman historian Sallust, the demigod Hercules died in Spain and his polyglot eastern army was left to settle the land, with some migrating to Africa. Persians became the Numidians; the Medes settled and were known as Mauri Moors. The Numidians and Moors belonged to the race from; the translated meaning of Numidian is Nomad and indeed the people were semi-nomadic until the reign of Masinissa of the Massyli tribe. At the beginning of recorded history, Tunisia was inhabited by Berber tribes, its coast was settled by Phoenicians starting as early as the 12th century BC. The city of Carthage was founded in the 9th century BC by Phoenicians. Legend says that Dido from Tyre, now in modern-day Lebanon, founded the city in 814 BC, as retold by the Greek writer Timaeus of Tauromenium.
The settlers of Carthage brought their culture and religion from Phoenicia, now present-day Lebanon and adjacent areas. After the series of wars with Greek city-states of Sicily in the 5th century BC, Carthage rose to power and became the dominant civilization in the Western Mediterranean; the people of Carthage worshipped a pantheon of Middle Eastern gods including Tanit. Tanit's symbol, a simple female figure with extended arms and long dress, is a popular icon found in ancient sites; the founders of Carthage established a Tophet, altered in Roman times. A Carthaginian invasion of Italy led by Hannibal during the Second Punic War, one of a series of wars with Rome, nearly crippled the rise of Roman power. From the conclusion of the Second Punic War in 202 BC, Carthage functioned as a client state of the Roman Republic for another 50 years. F
Gothic Revival architecture
Gothic Revival is an architectural movement popular in the Western world that began in the late 1740s in England. Its popularity grew in the early 19th century, when serious and learned admirers of neo-Gothic styles sought to revive medieval Gothic architecture, in contrast to the neoclassical styles prevalent at the time. Gothic Revival draws features from the original Gothic style, including decorative patterns, lancet windows, hood moulds and label stops; the Gothic Revival movement emerged in 18th-century England. Its roots were intertwined with philosophical movements associated with Catholicism and a re-awakening of High Church or Anglo-Catholic belief concerned by the growth of religious nonconformism; the "Anglo-Catholicism" tradition of religious belief and style became widespread for its intrinsic appeal in the third quarter of the 19th century. Gothic Revival architecture varied in its faithfulness to both the ornamental style and principles of construction of its medieval original, sometimes amounting to little more than pointed window frames and a few touches of Gothic decoration on a building otherwise on a wholly 19th-century plan and using contemporary materials and construction methods.
In parallel to the ascendancy of neo-Gothic styles in 19th-century England, interest spread to the continent of Europe, in Australia, Sierra Leone, South Africa and to the Americas. The influence of the Revival had peaked by the 1870s. New architectural movements, sometimes related as in the Arts and Crafts movement, sometimes in outright opposition, such as Modernism, gained ground, by the 1930s the architecture of the Victorian era was condemned or ignored; the 20th century saw a revival of interest, manifested in the United Kingdom by the establishment of the Victorian Society in 1958. The rise of Evangelicalism in the eighteenth and early nineteenth centuries saw in England a reaction in the High church movement which sought to emphasise the continuity between the established church and the pre-Reformation Catholic church. Architecture, in the form of the Gothic Revival, became one of the main weapons in the High church's armoury; the Gothic Revival was paralleled and supported by "medievalism", which had its roots in antiquarian concerns with survivals and curiosities.
As "industrialisation" progressed, a reaction against machine production and the appearance of factories grew. Proponents of the picturesque such as Thomas Carlyle and Augustus Pugin took a critical view of industrial society and portrayed pre-industrial medieval society as a golden age. To Pugin, Gothic architecture was infused with the Christian values, supplanted by classicism and were being destroyed by industrialisation. Gothic Revival took on political connotations. In English literature, the architectural Gothic Revival and classical Romanticism gave rise to the Gothic novel genre, beginning with The Castle of Otranto by Horace Walpole, 4th Earl of Orford, inspired a 19th-century genre of medieval poetry that stems from the pseudo-bardic poetry of "Ossian". Poems such as "Idylls of the King" by Alfred Tennyson, 1st Baron Tennyson recast modern themes in medieval settings of Arthurian romance. In German literature, the Gothic Revival had a grounding in literary fashions. Gothic architecture began at the Basilica of Saint Denis near Paris, the Cathedral of Sens in 1140 and ended with a last flourish in the early 16th century with buildings like Henry VII's Chapel at Westminster.
However, Gothic architecture did not die out in the 16th century but instead lingered in on-going cathedral-building projects. In Bologna, in 1646, the Baroque architect Carlo Rainaldi constructed Gothic vaults for the Basilica of San Petronio in Bologna, under construction since 1390. Guarino Guarini, a 17th-century Theatine monk active in Turin, recognized the "Gothic order" as one of the primary systems of architecture and made use of it in his practice. Gothic architecture survived in an urban setting during the 17th century, as shown in Oxford and Cambridge, where some additions and repairs to Gothic buildings were considered to be more in keeping with the style of the original structures than contemporary Baroque. Sir Christopher Wren's Tom Tower for Christ Church, University of Oxford, Nicholas Hawksmoor's west towers of Westminster Abbey, blur the boundaries between what is called "Gothic survival" and the Gothic Revival. Throughout France in the 16th and 17th centuries, churches such as St-Eustache continued to be built following gothic forms cloaked in classical details, until the arrival of Baroque architecture.
In the mid-18th century, with the rise of Romanticism, an increased in
Vincent de Paul
Vincent de Paul was a French Catholic priest who dedicated himself to serving the poor. He is venerated as a saint in the Anglican Communion, he was canonized in 1737. He was renowned for his compassion and generosity. Founder of Congregation of the Mission and Daughters of Charity of Saint Vincent de Paul. St Vincent de Paul was born in 1581 in the village of Pouy, in the Province of Guyenne and Gascony, the Kingdom of France, to peasant farmers, father Jean and mother Bertrande de Moras de Paul. There was a stream named the "Paul" in the vicinity and it is believed that this might have been the derivation of the family name, he wrote the name as one word – Depaul to avoid the inference that he was of noble birth, but none of his correspondents did so. He had three brothers – Jean and Gayon, two sisters – Marie and Marie-Claudine, he was the third child. At an early age, he showed a talent for reading and writing but during his childhood, he herded his family's livestock. At 15, his father sent him to seminary.
Vincent's interest in the priesthood at that time was with the intent to establish a successful career and obtain a benefice, with which he could retire early and support the family. For two years, Vincent received his education at a college in Dax, adjoining a monastery of the Friars Minor where he and others resided. In 1597, he began his studies in the Faculty of Theology at the University of Toulouse; the atmosphere at the university conducive to spiritual contemplation. Fights broke out between various factions of students. An official was murdered by two students, he continued his studies and was able to help pay for his education by tutoring others. He was ordained on 23 September 1600, at the age of nineteen, in Château-l'Évêque, near Périgueux; this was against the regulations established by the Council of Trent which required a minimum of 24 years of age for ordination, so when he was appointed parish priest in Tilh, the appointment was appealed in the Court of Rome. Rather than respond to a lawsuit in which he would not have prevailed, he resigned from the position and continued his studies.
On 12 October 1604, he received his Bachelor of Theology from the University of Toulouse. He received a Licentiate in Canon Law from the University of Paris. Early biographies of Vincent describe his capture and enslavement during his two years away from France, from 1605 to 1607. Subsequent biographies written nearly 300 years after the events in question consider his enslavement a myth, starting with Antoine Rédier's La vraie vie de Saint Vincent de Paul; the biographer Pierre Coste, who wrote Monsieur Vincent, the comprehensive biography of Vincent based on his correspondence and documents, publicly confirmed the accuracy of Vincent's captivity and enslavement. According to Rédier, Coste held the opposing view in private, questioned the reliability of the two letters supporting the account of Vincent's enslavement. To avoid scandal and possible backlash, Coste kept his doubt of the slavery narrative private. Skeptics agree that the letters themselves were written by Vincent, but question Vincent's account of the events of 1605-1607.
There is not an alternative narrative of Vincent's life from 1605-1607, but Pierre Grandchamps and Paul Debongnie argue that details of Vincent's captivity narrative are implausible. According to the letters, in 1605, Vincent sailed from Marseilles on his way back from Castres where he had gone to sell some property he had received in an inheritance from a wealthy patron in Toulouse, was taken captive by Barbary pirates, who took him to Tunis. De Paul was auctioned off as a slave, spent two years in bondage, his first master was a fisherman, but Vincent was unsuitable for this line of work due to sea-sickness and was soon sold. His next master was a spagyrical physician and inventor, he became fascinated by his arts and was taught how to prepare and administer his master's spagyric remedies. The fame of Vincent's master became so great that it attracted the attention of men who summoned him to Istanbul. During the passage, the old man died and Vincent was sold once again, his new master was a former Franciscan from Nice, Guillaume Gautier.
He had converted to Islam in order to gain his freedom from slavery and was living in the mountains with three wives. The second wife, a Muslim by birth, was drawn to and visited Vincent in the fields to question him about his faith, she became convinced that his faith was true and admonished her husband for renouncing his Christianity. Her husband decided to escape back to France with his slave, they had to wait ten months, but they secretly boarded a small boat and crossed the Mediterranean, landing in Aigues-Mortes on 28 June 1607. After returning to France, Vincent went to Rome. There he continued his studies until 1609 when he was sent back to France on a mission to King Henry IV. Once in France, he made the acquaintance of abbé Pierre de Bérulle, whom he took as his spiritual advisor. André Duval, of the Sorbonne introduced him to Canfield's "Rule of Perfection". In 1612 he was sent as parish priest to the Church of Saint-Medard in Clichy. In less than a year, Bérulle recalled him to Paris to serve as a chaplain and tutor to the Gondi family.
Preaching a mission to the peasants on the Gondi estates persuaded him that he should direct his efforts to the poor. It was the Countess de Gondi who persuaded her husband to endow and support a group of able and zealous missionaries who would work among poor tenant farmers and country people in general. On 13 May 1643, with Louis XII
An architectural style is characterized by the features that make a building or other structure notable or identifiable. A style may include such elements as form, method of construction, building materials, regional character. Most architecture can be classified within a chronology of styles which changes over time reflecting changing fashions and religions, or the emergence of new ideas, technology, or materials which make new styles possible. Styles therefore emerge from the history of a society, they are documented in the subject of architectural history. At any time several styles may be fashionable, when a style changes it does so as architects learn and adapt to new ideas; the new style is sometimes only a rebellion against an existing style, such as post-modernism, which has in recent years found its own language and split into a number of styles which have acquired other names. Styles spread to other places, so that the style at its source continues to develop in new ways while other countries follow with their own twist.
For instance, Renaissance ideas emerged in Italy around 1425 and spread to all of Europe over the next 200 years, with the French, German and Spanish Renaissances showing recognisably the same style, but with unique characteristics. A style may spread through colonialism, either by foreign colonies learning from their home country, or by settlers moving to a new land. One example is the Spanish missions in California, brought by Spanish priests in the late 18th century and built in a unique style. After a style has gone out of fashion, revivals and re-interpretations may occur. For instance, classicism found new life as neoclassicism; each time it is revived, it is different. The Spanish mission style was revived 100 years as the Mission Revival, that soon evolved into the Spanish Colonial Revival. Vernacular architecture is listed separately; as vernacular architecture is better understood as suggestive of culture, writ broadly, it technically can encompass every architectural style--or none at all.
In and of itself, vernacular architecture is not a style. Constructing schemes of the period styles of historic art and architecture was a major concern of 19th century scholars in the new and mostly German-speaking field of art history. Important writers on the broad theory of style including Carl Friedrich von Rumohr, Gottfried Semper, Alois Riegl in his Stilfragen of 1893, with Heinrich Wölfflin and Paul Frankl continued the debate into the 20th century. Paul Jacobsthal and Josef Strzygowski are among the art historians who followed Riegl in proposing grand schemes tracing the transmission of elements of styles across great ranges in time and space; this type of art history is known as formalism, or the study of forms or shapes in art. Semper, Wölfflin, Frankl, Ackerman, had backgrounds in the history of architecture, like many other terms for period styles, "Romanesque" and "Gothic" were coined to describe architectural styles, where major changes between styles can be clearer and more easy to define, not least because style in architecture is easier to replicate by following a set of rules than style in figurative art such as painting.
Terms originated to describe architectural periods were subsequently applied to other areas of the visual arts, more still to music and the general culture. In architecture stylistic change follows, is made possible by, the discovery of new techniques or materials, from the Gothic rib vault to modern metal and reinforced concrete construction. A major area of debate in both art history and archaeology has been the extent to which stylistic change in other fields like painting or pottery is a response to new technical possibilities, or has its own impetus to develop, or changes in response to social and economic factors affecting patronage and the conditions of the artist, as current thinking tends to emphasize, using less rigid versions of Marxist art history. Although style was well-established as a central component of art historical analysis, seeing it as the over-riding factor in art history had fallen out of fashion by World War II, as other ways of looking at art were developing, a reaction against the emphasis on style developing.
According to James Elkins "In the 20th century criticisms of style were aimed at further reducing the Hegelian elements of the concept while retaining it in a form that could be more controlled". While many architectural styles explore harmonious ideals, Mannerism wants to take style a step further and explores the aesthetics of hyperbole and exaggeration. Mannerism is notable for its intellectual sophistication as well as its artificial qualities. Mannerism favours compositional instability rather than balance and clarity; the definition of Mannerism, the phases within it, continues to be the subject of debate among art historians. An example of mannerist architecture is the Villa Farnese at Caprarola in the rugged country side outside of Rome; the proliferation of engravers during the 16th century spread Mannerist styles more than any previous styles. A center of Mannerist design was Antwerp during its 16th-century boom. Through Antwerp and Mannerist styles were introduced in England and northern and eastern Europe in general.
Dense with ornament of "Roman" detailing, the display doorway at Colditz Castle exemplifies this northern style, characteristically applie
The Roman Rite is the most widespread liturgical rite in the Catholic Church, as well as the most popular and widespread Rite in all of Christendom, is one of the Western/Latin rites used in the Western or Latin Church. The Roman Rite became the predominant rite used by the Western Church. Many local variants, not amounting to distinctive Rites, existed in the medieval manuscripts, but have been progressively reduced since the invention of printing, most notably since the reform of liturgical law in the 16th century at the behest of the Council of Trent and more following the Second Vatican Council; the Roman Rite has been adapted over the centuries and the history of its Eucharistic liturgy can be divided into three stages: the Pre-Tridentine Mass, Tridentine Mass and Mass of Paul VI. The Mass of Paul VI is the current form of the Mass in the Catholic Church, first promulgated in the 1969 edition of the Roman Missal, it is considered the ordinary form of the mass, intended for most contexts.
The Tridentine Mass, as promulgated in the 1962 Roman Missal, may be used as an extraordinary form of the Roman Rite, according to norms set in the 2007 papal document Summorum Pontificum. The Roman Rite is noted for its sobriety of expression. In its Tridentine form, it was noted for its formality: the Tridentine Missal minutely prescribed every movement, to the extent of laying down that the priest should put his right arm into the right sleeve of the alb before putting his left arm into the left sleeve. Concentration on the exact moment of change of the bread and wine into the Body and Blood of Christ has led, in the Roman Rite, to the consecrated Host and the chalice being shown to the people after the Words of Institution. If, as was once most common, the priest offers Mass while facing ad apsidem, ad orientem if the apse is at the east end of the church, he shows them to the people, who are behind him, by elevating them above his head; as each is shown, a bell is rung and, if incense is used, the host and chalice are incensed.
Sometimes the external bells of the church are rung as well. Other characteristics that distinguish the Roman Rite from the rites of the Eastern Catholic Churches are frequent genuflections, kneeling for long periods, keeping both hands joined together. In his 1912 book on the Roman Mass, Adrian Fortescue wrote: "Essentially the Missal of Pius V is the Gregorian Sacramentary. We find the prayers of our Canon in the treatise de Sacramentis and allusions to it in the 4th century. So our Mass goes back, without essential change, to the age when it first developed out of the oldest liturgy of all, it is still redolent of that liturgy, of the days when Caesar ruled the world and thought he could stamp out the faith of Christ, when our fathers met together before dawn and sang a hymn to Christ as to a God. The final result of our inquiry is that, in spite of unsolved problems, in spite of changes, there is not in Christendom another rite so venerable as ours." In a footnote he added: "The prejudice that imagines that everything Eastern must be old is a mistake.
Eastern rites have been modified too. No Eastern Rite now used is as archaic as the Roman Mass."In the same book, Fortescue acknowledged that the Roman Rite underwent profound changes in the course of its development. His ideas are summarized in the article on the "Liturgy of the Mass" that he wrote for the Catholic Encyclopedia in which he pointed out that the earliest form of the Roman Mass, as witnessed in Justin Martyr's 2nd-century account, is of Eastern type, while the Leonine and Gelasian Sacramentaries, of about the 6th century, "show us what is our present Roman Mass". In the interval, there was what Fortescue called "a radical change", he quoted the theory of A. Baumstark that the Hanc Igitur, Quam oblationem, Supra quæ and Supplices, the list of saints in the Nobis quoque were added to the Roman Canon of the Mass under "a mixed influence of Antioch and Alexandria", that "St. Leo I began to make these changes. During the same time the prayers of the faithful before the Offertory disappeared, the kiss of peace was transferred to after the Consecration, the Epiklesis was omitted or mutilated into our "Supplices" prayer.
Of the various theories suggested to account for this it seems reasonable to say with Rauschen: "Although the question is by no means decided there is so much in favour of Drews's theory that for the present it must be considered the right one. We must admit that between the years 400 and 500 a great transformation was made in the Roman Canon". In the same article Fortescue went on to speak of the many alterations that the Roman Rite of Mass underwent from the 7th century on, in particular through the infusion of Gallican elements, noticeable chiefly in the variations for the course of the year; this infusion Fortescue called the "last change since Gregory the Great". The Eucharistic Prayer used in the Byzantine Rite is attributed to Saint John Chrysostom, who died in 404 two centuries before Pope Gregory the Great; the East Syrian Eucharistic Prayer of Ad
Chapelle Saint-Louis de Carthage
The Chapelle Saint-Louis de Carthage was a Roman Catholic church located in Carthage, Tunisia. It was built between 1840 and 1845 as a result of a donation of land by the Bey of Tunis to the King of France in 1830; the chapel was located atop Byrsa Hill, at the heart of the Archaeological Site of Carthage until it was destroyed in 1950. On 8 August 1830, Hussein II Bey signed an act granting land for the purpose of honouring Louis IX "at the location of the prince's death La Malka"; this act confirmed old treaties concluded between Tunisia. On account of the political difficulties related to the abdication of Charles X and the death of Hussein II in 1835, the act did not enter into force until 1840, after the terms had been confirmed by Ahmed I Bey; the location was chosen beforehand by the consular agent Jules de Lesseps, son of the consul general of France Mathieu de Lesseps: it is the site of the ancient Punic temple of Eshmoun on the Byrsa, renamed "Mount Louis-Philippe". Thus, the first block of the building, designed by Germain Architects, was placed on the 25 August 1840, but work did not begin until 1841.
The chapel was consecrated on 25 August by Mgr Sutter. The modest building designed to house the priest was not used for this purpose; the chapel served to commemorate the death of St Louis every year on 25 August. The place served as the place of prayer for French sailors on leave in La Goulette; the installation of a religious order was begun in 1844 and came to fruition on 13 June 1875 with the arrival of a small community of White Fathers from Cardinal Lavigerie, consisting of two fathers and a friar. From November 1875, the archaeologist Alfred Louis Delattre was a member of the community. Life in the chapel was difficult, on account of its relative remoteness from supply points, as well as the roughness of the access routes. In addition to providing medical services to the local population, the White Fathers were placed in charge of archaeological activities by Lavigerie; the work of Delattre led to the creation of the musée Lavigerie, which contained 6,347 items in 1881. From 1860, the lack of maintenance of the chapel by France was noted by Victor Guérin.
This was remedied in 1875, on the occasion of the visit of the Governor General of Algeria, Alfred Chanzy. Conflict arose between France and Tunisia on account of the entry of Mustapha Ben Ismaïl into the chapel enclosure, leading to a "demand for a public and official apology." In 1881 it was decided to build a basilica on the site. The first stone was laid in 1884; this cathedral was consecrated on 15 May 1890. However the chapel continued with the First World War seeing a renewal of worship there. In November 1910, renovations were carried out again in 1925 thanks to Louis Poinssot; the chapel was visited by Gaston Doumergue in 1931. The centenary of the chapel was celebrated in 1940 by a gathering of important Franco-Tunisian people and descendants of people, present at the original groundbreaking ceremony; the chapel was closed to the public in 1943. An architect was called in to evaluate the work needed offered a quote and suggested replacing the building; the Resident-General forwarded these opinions to the Ministry of Foreign Affairs on 4 September 1947.
Some funds were allocated for the work and the demolition of the chapel began on 11 January 1950. The plan is inspired by that of the Chapelle royale de Dreux; the materials were found on location, except for the dome, built in brick. A statue of Louis IX, carved by Charles Émile Seurre, was sent by the king of France and installed on 11 August 1841; the initial plans foresaw the planting of 200 cypress trees around the building. The garden of the chapel was further devastated by a storm in December 1931; the chapel was located in an enclosure. On the wall of the gallery where it abutted the garden, there were displays of ancient items recovered during the construction of the foundations and in the surrounding area. Cathedral of St. Vincent de Paul Pierre Gandolphe, « Saint-Louis de Carthage », Cahiers de Byrsa, vol. I, 1951, pp. 269–306 Media related to Category:Chapel of Saint Louis of Carthage at Wikimedia Commons Saint Louis Cathedral