Emblems in stone and wind. Chapter I

Chapter I - Religious Symbols & Emblems in Jerusalem

Preface

Raise your eyes as you walk through the streets of the Old city of Jerusalem, looking at gates and doors, and you'll see there are a host of symbols all over. Some of them chiseled into stone, some flying on flags, as here at The St. Francis Ad Cœnaculum Monastery on Mount Zion: the Jerusalem Cross in stone and on the flag.

The city of Jerusalem is seen by many as the center of the earth. In normal times, one sees the massive number of pilgrims and tourists of most world religions, make their way to the holy city. For some it is a spiritual journey, for others, interest in the city's rich history. Throughout the ages, these religious societies left their marks, buildings and houses of prayer. Jerusalem and, in fact, the entire country, are a mosaic of real-estate ownerships, belonging to a whole range of national and religious institutions. Most of all, this matter is apparent in Jerusalem itself, where the various bodies sought to mark their presence and delineate their real estate and land ownership. Hundreds of churches, mosques and synagogues mark themselves out with religious and national symbols. This is the start of a new three-episode series on the symbols seen in Jerusalem and elsewhere in the country, whether in stone or on flags flying in the wind. Everyone who enters the Old City sees a host of national and other flags. Hopefully, this will make the city more accessible and understandable.

Now, something personal. Ever since I was a kid, I have loved flags and symbols. Maybe something in their colors and expression, maybe the more profound meanings of the colors and shapes. Undoubtedly, every flag and every symbol is a fascinating lesson in History! Come join me.

The first chapter will deal with religious symbols, the second with secular symbols of sovereignty and government, and the last chapter will deal with the Israeli and Palestinian symbols. All these will be connected with field trips. In this first chapter, you will see Christian religious symbolism more extensively, and less of the Jewish and Muslim. One of the reasons is that these two religions have a certain aversion of figurative expression to avoid idolatry, and have used the written letter and calligraphy as aesthetic expressions. I will expand more on Jewish and Muslim symbols in Chapter Three.

Ancient Jewish symbols.

Jewish prohibitions of statues and masks have reduced the Jewish symbols to a mere four to five, although the Bible does tell of a set of basic heraldic symbols (the banners of the tribes of Israel, the copper serpent of Moses, etc.), but we have no clear visual remains or portrayals of these symbols, only symbols from later periods. The most characteristic symbols, which due to their presence ancient synagogues are identified, are very few: The Menorah, seven-branched lamp, which is the oldest and most distinctive symbol of Judaism, usually accompanied by a shofar (ram's horn), the Tablets of the Law , palm leaves or the ritual coal shovels used in the old Temple.

Heraldry is the visual language of European aristocracy's symbolism: a systematic set of forms and colors signifying origin and status. This visual idiom has very strict rules and regulations, and it is at the basis of contemporary national and political flags and symbols. Some of the titles and images created in the holy land were transferred to European nobility.

Above: Mosaic at the ancient synagogue in Jericho (third century AD) The seven-branched lamp, shofar and palm leaf with the inscription 'Peace upon Israel'. The seven-branched lamp on the wall of a house in the Herodian Quarter in Jerusalem, probably first century AD (Photo: Evi Horowitz). Below: The stone and glass mosaic floor of a fifth century AD synagogue, was found in Beit She'an. To the left of the menorahs, the ritual shovels of the temple, to the right are ram horn shofars. In the center, there is a symbolic representation of a synagogue holy ark of the period, according to some scholars.

We will further elaborate on Jewish symbols in the third and final chapter.

Christian Symbols of the Holy Land

The symbol of the cross is the most essential and effective of the religious symbols and appears from the fourth century onwards. It was preceded by other symbols in Christianity. The most important of the preceding symbols is the Chrismon christogram: a combination of letters and symbols that incorporate the name of Jesus. It is an extremely common symbol in the churches of Jerusalem and, like the cross itself, popular with all Christian churches and denominations, perhaps because of its antiquity. It is the chi-rho.

From top: The remarkable fresco by Piero della Francesca in St. Francis Church in Arezzo depicts this significant moment: Constantine's vision of the Angel, with a thoughtful page boy at his side. Next, a popular portrayal of the vision as described by Eusebius, occurring in broad daylight with Soldiers present. The bust of Constantine. The Chi Rho symbol, known as the Chrismon, featuring the Letters A&Ω. The Roman labarum with the Chrismon, and finally, a Latin Christogram in the style of western churches. J H S for Jesus Hominum Salvator (Jesus the Saviour of Men) on the altar in Christ Church, located in front of the entrance to the Tower of David, Jerusalem.

Above: Raphael's epic painting Battle on the Milvian bridge, with the inscription: "With this sign you will conquer" in Greek: Εν Τούτῳ Νίκα

Numerous Christograms can be found in churches throughout the Holy Land. Examples include: First, the three symbols located above the entrance to the Basilica of Gethsemane in East Jerusalem. Next, the Christogram representing the Russian Imperial Delegation to the Holy Land at the Sergei Hotel in the Russian compound. Lastly, the Red Christogram situated in the courtyard of the Church of the Annunciation in Nazareth.

The Christogram chi-rho (χ ρ), a combination of Greek letters representing the name Christos, is said to have appeared in a dream to Constantine (337-272), who was embroiled in a challenging battle for the Roman emperor title. Ultimately, he faced one last rival, Maxentius, leading to an inevitable clash at Rome's gates in the pivotal Battle of the Milvian Bridge in 312 AD. Roman historians, particularly Eusebius, recount that the night before the battle, Constantine had a dream or vision where an angel appeared, presenting him with the cross symbol and declaring, "In this symbol you will conquer!" In Greek: Εν Τούτῳ Νίκα. It is believed that his mother, already a Christian convert, influenced him and introduced him to Christian symbolism. This symbol is prominently displayed on nearly every church in Jerusalem as a unifying Christian emblem.

By the end of the second century and the start of the third, the cross became the universal symbol of Christians and Christianity. As Christianity divided into various churches in the fifth century, each began to develop symbols to differentiate themselves. Since Jerusalem has been the center of all Christian churches for over two thousand years, there is a significant presence of these international church symbols in the city. The Crusaders established a European heraldic system here, evident in the ancient stones and buildings of Jerusalem, Jaffa, Acre, and other places they inhabited. When European powers arrived in the Holy Land in the 19th century, they brought along their national symbols and church emblems.

The Greek Orthodox Church

The Greek Patriarchate of Jerusalem is one of the five original patriarchates of Christianity. It was among the four that functioned within the Roman-Byzantine Empire, with Rome being the fifth in the West.

The coat of arms of the Jerusalem Greek Patriarchate features the emperor's crown at the top. At the center of the emblem is the Aedicule, the inner structure of the Holy Sepulcher, located within the Church of the Holy Sepulcher (Resurrection). Above it is a dove, representing the Holy Spirit, holding a cross in its beak to symbolize a new covenant. Below the emblem are the keys given to Peter, symbolizing the kingdom of heaven and earth.

The flag of the Greek Orthodox Patriarchate features St. George's cross, red on a white background, adorned with two golden Greek letters, Tau and Phi (TΦ), symbolizing the word 'tafos', meaning tomb. This flag represents the Fellowship of the Holy Sepulcher and is displayed alongside the Greek flag, and occasionally the yellow-black Byzantine Empire flag with the two-headed eagle, at Greek Orthodox churches throughout the country. The Tafos symbol is often carved in stone above doors or cast in iron on the gates of Greek properties.

The Jerusalem Cross

Disputes and hostilities between the four patriarchates of the East: Constantinople, Alexandria, Antioch and Jerusalem and the Roman Patriarchate have developed over the centuries, with Rome, led by the Pope, claiming primacy. This was opposed by the Eastern churches, who maintained their independence and autonomy. Things came to a head in 1052 when a split erupted between Catholics and Orthodox, a chasm that has not healed to this day. In 1099, representatives of Western Catholics arrived to the Holy Land in the first crusade, to liberate the Church of the Holy Sepulcher, which was then under the rule of the Fatimid Muslims from Egypt. The Crusaders established the Holy, Catholic Kingdom of Jerusalem.

Their leader, Godfrey of Bouillon, created a new emblem and chose a special cross for him and his kingdom that has since been known as the Jerusalem Cross. It is characterized by a square cross potent, surrounded by four square crosslets. There are a few interpretations: some claim that these are the wounds of Jesus on the cross: the four wounds of the nails and the wound of Longinus' spear. Others claim that the cross symbolizes Jesus and the four apostles. Either way, the uniqueness of the emblem and flag is in its colors. According to the Rule of Tincture in heraldry (Règle de contrariété des couleurs) one should never place metal upon metal. Gold is represented as yellow, silver as white. There is no sufficient contrast between them. The other colors are green, blue, sable (black), red and purple. Godfrey, however, pleaded for breaking the rules. "Because Jerusalem is the redemptive city of humanity, it deserves the two precious metals as an exception." There are others, who claim the source of the colors in Psalms 68:13 "Even while you sleep among the sheep pens, the wings of my dove are sheathed with silver, its feathers with shining gold." This emblem was adopted as the emblem of the Kingdom of Jerusalem and exists to this day on emblems of several European royal and aristocratic families, claiming the titular crown of the Holy Kingdom of Jerusalem, which actually ceased to exist as early as 1291.

Above: Jerusalem cross: "Argent, a cross potent between four plain crosslets or" - the precise heraldic definition. It is now clear where the Vatican flag gets its particular colors of yellow and white: continuing the heritage of Jerusalem. Another interpretation of the colors is based on the keys of heaven and earth transferred from Jesus to Peter, (Matt. 16:19). The golden key for the kingdom of heaven, the silver key for the believers on earth. On the Papal Flag: the keys and the triple crown of the bishop of Rome. in next illustration, the Habsburg imperial eagle of emperor Joseph II, 1780 with the arms of all his estates on the shield. On the bottom right of the field, the emblem of Jerusalem. The top crown is that of the Holy Roman Empire, the lower on the left of Austria and on the right of Hungary. Finally, the national emblem of the Kingdom of the Two Sicilies (19th century) is also there, at the bottom of the shield - the flag of the Kingdom of Jerusalem.

Custody of the Holy Lands (Custodia Terrae Santae)

A flag commonly seen flying over most Catholic churches in the country is that of the Custody of the Holy Land, also known as Custodia Terra Sancta, featuring the Jerusalem Cross in red on a white background. In 1219, during the Fifth Crusade, Saint Francis of Assisi traveled to Cairo and met Sultan al-Malik al-Kamel, who granted him the right to worship in the Holy Land and custody over the Latin church's possessions. This arrangement was further solidified in 1333, about forty years after the Crusader kingdom was expelled from the country, when the Franciscan order was granted control of all Catholic assets in the region. They managed these assets until the Latin Patriarch returned to Jerusalem in 1837. By that time, Catholic clerical orders such as the Benedictines, Dominicans, and others had begun acquiring independent possessions.

The emblem of the Custody has similar elements to the symbol of the Greek Patriarchate: the divine crown, from which emerges a dove, symbolizing the Holy Spirit. Here, on a cloud, stands a cross symbolizing the resurrection and two hands. The bare one, is that of the crucified Jesus, with the nail wound. The other, is that of St. Francis, who it is said, received the "stigmata," the appearance of the crucifixion wounds. Below it, the red Jerusalem Cross. This is the most common Catholic symbol in the country, and millions of pilgrims buy pendants with this symbol as testimony of their pilgrimage to Jerusalem. The Custody controls churches, educational institutions, research institutes, economic assets and lands throughout the region: in Israel, the Palestinian Authority, Jordan, and Cyprus. Its administrative center is located in the Church of the Saint Savior (San Salvador) in the Christian Quarter of Jerusalem. The custos, (the guardian) is the representative of the Franciscan order in the land. All the Christian orders, however, are represented by the Latin Patriarch.

As in many locations, the Cross of Jerusalem is carved into the stone fence and on the iron gate of the Garden of Gethsemane, in the Valley of Josaphat.

The flag of the Franciscan custody, is widely seen in Israel, the Palestinian Territories, Jordan and Cyprus on Churches schools and charities belonging to and run by the Franciscans in the Holy Land.

Other Christian churches in Jerusalem

Since the early days of the Church in Jerusalem, numerous denominations and sects have emerged. As early as 451 AD, during the Council of Chalcedon, a split occurred within Christianity regarding the nature of Jesus, dividing the mainstream from some Eastern Orthodox churches. The Orientals, known as "monophysites," believed that Jesus had a single nature where his divine and human qualities were unified. In contrast, the mainstream view was that Jesus had two distinct natures, divine and human, coexisting simultaneously within one entity. This theological disagreement led the Orientals to separate from the mainstream. This group included the ancient Coptic Church of Egypt, the Assyrian-Aramaic Church of Syria, the Armenian Church, and the Ethiopian Church. This division holds significance in Jerusalem, as these four churches have a strong presence in the Holy City.

The Armenian Patriarchate

An Armenian community and church have existed in Jerusalem since Roman times, establishing a significant presence there. They regard themselves as the first people to convert to Christianity, preceding the Roman Empire, which adopted the religion in 330.

The seal of the Armenian patriarchate (photo: Alex Albion). Similar to the Greek and Latin emblems, the dove of the Holy Spirit emerges from the divine Triangle, above the Holy Sepulcher aedicule on the left, and the Armenian Church of St. James, the Patriarch's seat. In the crest: the bishop's mitre and the patriarch's staffs. Lastly, the flag of the Armenian Patriarchate, typically displayed alongside the national flag of Armenia, is shown here at the Tomb of the Virgin in Jerusalem, as well as in other Armenian churches and businesses.

The Egyptian-Coptic Patriarchate

The Egyptian Coptic church is one of Christianity's most ancient churches. Based in Egypt, it was almost always present here, as this country was ruled by Egypt for long periods of History.

The standard Coptic cross features an inscription in the ancient Coptic alphabet that reads "Jesus Christ, Son of God".

The entrance to the patriarchate is located near the ninth station of the Cross, where the church employs the Cross Crosslet.

The Ethiopian patriarchate

is in the Old City, and there are quite a few Ethiopian churches and properties strewn across Jerusalem, both east and west. The relationship of the Ethiopians with Jerusalem goes way back to the visit of the Queen of Sheba to the biblical King Solomon. That visit resulted in the emergence of the Solomonic dynasty in Ethiopia. Until recently, the Ethiopian church was closely associated with the Coptic church of Egypt.

Emblem of the patriarchate, as it is presented over the entrance gate to the Kidna Meherat church on Ethiopia Street in West Jerusalem. Note the Lions of Judah guarding the entrance. Inside, the elaborate crosses and the flag of Ethiopia.

The Syriac Patriarchate

One of the most intriguing groups is the Syriac Aramean church. They consider themselves descendants of the ancient biblical Arameans. While most members are native Arabic speakers and align themselves with the Palestinians, they pray in Aramaic and identify with the Aramean heritage. The majority of church members reside in Lebanon and Syria, with a few small congregations in Israel. A few thousand live in Bethlehem, the old city, and the village of Jish in the Galilee.

The flag of the Aramean Syriac nation, along with the emblem and flag of the patriarchate, is featured on the uniforms of the Aramean scouts and their bagpipe band. They even have their own Jerusalem tartan! This is seen at the Jaffa Gate during the Palm Sunday procession.

English, Russians, Germans and Romanians.

These are the more veteran churches. The Anglicans arrive at the middle of the 19th century as the "Mission for the Conversion of the Jews", aligned English and German Protestants. They finally split up and the German Lutherans build a separate center around the Church of the Savior in the Old City, consecrated by the German Emperor Wilhelm II in 1898. The Russians are made extensive purchases from 1850 onwards see here and their institutions bear the chi-rho Christogram as the emblem of the Russian Imperial delegation to Jerusalem. The German Lutherans adopted a symbol that includes the Lamb of God with the black cross of the medieval Teutonic Knights. The Romanian Orthodox Patriarchate built a beautiful church near the Mea-Shearim neighborhood. In recent years, the presence of evangelical organizations from around the world as well as other churches has been increasing. Prominent among them is the Mormon Church, whose arched university building overlooks Jerusalem from the slopes of Mount Scopus.

The Emblems: The Anglican Episcopalian church of Jerusalem, then the Russian Imperial Mission, the Lutheran Episcopalian church of Jordan and the Holy Land, finally - the Romanian Patriarchal mission.

Muslim symbols

While Christian European symbols often use figurative images (animals, human figures, plants, and objects) the Muslims, like the Jews, use very few symbols and emphasize the written letter and its artistic design as a central aesthetic element, along with abstract geometric or floral elements. Among these few symbols, the most prominent is undoubtedly the Crescent. There are some inanimate objects adopted by royal princes, but almost exclusively, the name of Allah ﷲ and His Prophet ﷴ and the names of his stylishly written friends formed the basis of symbols. The Muslim Ottomans also adhered to these rules.

Above, the names of Allah and Prophet Mohammad (pbuh) are ornately adorned. Over the centuries, Arabic calligraphy and abstract decorations have reached remarkable heights. This art form has showcased immense creativity and imagination, along with a fascination for aesthetic patterns crafted through geometric calculations. This tradition, rooted in ancient and classical aesthetics, has been present in all world cultures since prehistory. However, Islamic artists elevated it to create intricate and complex patterns, reflecting the revelation of Allah's creation and the laws of nature. Various intricate Arabic calligraphic styles, such as Kufi, Naskh, Thuluth, Ru'qa, Muhaqqaq, Diwani, and Nasta'liq, are employed to captivate the viewer with both aesthetic and religious insights. These calligraphic styles also serve as decorative elements.

The ornate calligraphy medallions featuring the names of the Rashidun Caliphs typically appear at the four corners of the mosque near the dome. The names of Allah and Prophet Muhammad are prominently displayed at the front, as seen in the Mosque in Acre, Northern Israel. Similarly, the names of the Rashidun Caliphs are found in the Yeni Cami Mosque in Istanbul.

Certain symbols are permitted, such as the crescent-star, found on the flags of some Muslim countries and at mosque branches. It is widely recognized as a symbol of Islam, although some Muslim scholars oppose using the crescent moon to represent their religion, arguing that Islam has no symbols and rejecting what they consider to be an ancient pagan icon. It is not uniformly used among Muslims and was popularized by the Ottomans.

In Jerusalem, therefore, there are few Muslim symbols. One of them was the heraldic crest of the 14th-century Mamluk viceroy of Syria, Sayf ad-Din Tankiz, who undertook extensive building projects in the Levant and Jerusalem. The symbol represents a cup, commemorating the ablution fountain of the same name that he constructed at the Al Aqsa mosque. This emblem has been adopted by the current Center for Jerusalem Studies.

As observed in the photos above and below, calligraphy, particularly of Quranic verses, is a key aesthetic feature in Muslim art. This is evident in the verses encircling the Dome of the Rock and the calligraphic decorations on the 1933 Palace Hotel in central Jerusalem, now known as the Waldorf Astoria.

We will further expand on Arabic and Palestinian national symbols in the next chapter.