4283477

The Quarters of Jerusalem in the Ottoman Period Author(s): Adar Arnon Reviewed work(s): Source: Middle Eastern Studies,
Vol. 28, No. 1 (Jan., 1992), pp. 1-65 Published by: Taylor & Francis, Ltd. Stable URL: http://www.jstor.org/stable/4283477 . Accessed: 10/05/2012 16:44
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The Quarters of in Period Jerusalem the Ottoman

ADAR ARNON
The aim of the present article is to define the quartersof the city of Jerusalemas they were during the four centuries of Ottoman rule in Palestine (1517-1917). 'Defining the quarters'means establishingthe divisionof the city as quarters in otherwords,describing locations the or, and boundaries of areas in the city with a given name and finding the changes which occurredover the years in the system of quarters. Demographicalaspectsof the quarterswill be discussedas well.
QUARTERS CITIES AND THEIR NAMES IN MEDIEVAL MIDDLE EASTERN
The common medieval Arabic term for both street (or alley) and quarter(or section of a town) was hara (plural:harat,hawari,construct state, colloquial: haret). As an urban unit, hara had beside its pure meaning of 'an area geographicalmeaning also a socio-geographical inhabitedby people bound by faith, originor occupation'.1 The residentialquartersin a medieval Islamiccity were a mosaic of territoriesinhabited by differentpopulationsdistinguishedby religion or sect, common stock or common place of origin. This phenomenon reflected first of all the segregative tribal, clanish, local nature of traditionalArabic society that even the great melting power of Islam was too weak to overcome.2 Life in the medievalsocietywhichlay underthe protectiveand usually tolerant banner of Islam was not truly safe to anyone except among his own kin.3 It was then the desire for security, as well as the natural whichcreatedthe tendencyto live with people of the same background, This of coursedid not conflictwith the old Arabian communityquarters. Bedouin traditionof the tribe being a defendingunit for its members. with gates locked and In North Africancities quarterswere barricaded at night.4 guarded The medieval Islamiccity whichwas a focal point to religious, social and economiclife did not have organizational powerof its own, inherent in its own citizens - the centralgovernmentruled everything.5One of the less important consequences of this situation was that the norm
Middle Eastern Studies, Vol.28, No.1, January 1992, pp.1-65 PUBLISHED BY FRANK CASS, LONDON
MIDDLE EASTERN STUDIES
of naming streets and quarters, by any kind of authority, did not exist in it. The need to refer to urban geographicalunits created, in a these circumstances, populartraditionaccordingto which streets and groupsor landmarks. quarterswere calledaftermarkets,ethno-religious The double street/quarter meaningof the word hara fitted very well to this unorderlystate of affairsin whichone or more streets and a nearby area could have been called, in a certain era, by the same name. We might assume that such situationshad a part in the formation of the two-sidednessof that word. Two other Arabic words, with the exclusive meaning of a quarter, whichcan also be found in the Jerusalemsceneryare mahallaand hayy. Another Arabic term of urbangeographywhich is useful while dealing with the Old City of Jerusalemis 'aqaba (constructstate [colloquial]: Below are some examples from the nomenclatureof streets and quarters in medieval Moslem cities, classified into the three abovementionedname-categories: in was A. Markets a streetor a quarter whicha certainmerchandise sold or shops of a certainbranchof artisanswere located was knownby the or name of this merchandise trade. For instance:Suq el-Husur(Arabic: in Old Jerusalem,Sukkariyya 'MatsMarket-street') (Arabic:'of sugar') as el-Qayati Street), Suq el-Farakh in Medieval Cairo (known today ('Chickens Market-street')in the Jewish Quarterof Cairo, Qazzazin ('Glass Craftsmen')Quarterin Hebron, 'Attarin('Druggists')Quarter in Carsi(Turkish:'Shoemakers in Alexandria,Kavaflar Market-street') Izmir. A modernexample:Sahafiyyin Quarterin Giza. ('Journalists') B. Ethno-religious Groups- Rum (Greek Orthodox)Quarterin Nazareth, Qarra'in(Karaites)Street in the Jewish Quarterof Cairo, Akrad (Kurds) Quarter in Hebron, Zuwayla (after a Berber tribe which migrated from Tunisia to Egypt in the tenth century) Quarter in MedievalCairo, Bani Dar (familyname) Quarterin Hebron. A modern example: Damayta (after people from Dumyat (Damieta) which came with the Egyptianinvasionof 1830) Quarterin Jaffa. C. Landmarks- prominentbuildings,city-wallgates, holy places and other sites constitutedanothersourcefor names of streets and quarters in the medievalMoslemcity, for example,Fener(Turkish:'Lighthouse') Quarter in Old Istanbul, Bayn al-Qasrayn(Arabic: 'between the two palaces') Street - the main street of Medieval Cairo (called today al-Mu'izz li-Din Allah Street), Gumruk (Turkish, Arabic: 'customs') Quarterin Alexandria(after the customshouse that stood once on the shore of the New [East] Port), 'Aqabetel-Khanqahafter the Khanqah
'aqabet) - a steep street.
THE QUARTERS OF JERUSALEM IN THE OTTOMAN PERIOD
Mosque in the Old City of Jerusalem,'Ajami Quarterin Jaffa after the tomb of SheikhIbrahimal-'Ajami, Turbet al-Bey (the Bey Mausoleum) Quarterin Tunis. A modern example:SportingQuarterin Alexandria after the SportingClub erected there in 1890. El-WadRoad in the old City of Jerusalemwas a special case of this category since it was not called after a man-made site but after the wadi along which it ran. Another case is of sites which at first sight seem not to belong to any of the above categoriesbut belong actuallyto the last one. David Street in Old Jerusalemwas not named, as could be thought,after King David but after the Citadel- believed to be David'sPalace- whichstood at its west end. A similarcase is that of 'Ala ad-Din Street. It was not named directly after 'Ala ad-Din al-Basiri, one of Jerusalem'sgovernors on behalf of the MamlukSultanateat the late thirteenthcentury,but after his mausoleumbuilt there. There were in Jerusalemalso streets and alleys which did not have between steady names of their own. These were usuallythoroughfares calledafterneighboring other streetsor cul-de-sacs streetsor by alternate names, over the yearsor simultaneously. Examplesof suchlaneswill add more confusionthan benefit.6
THE QUARTERS OF JERUSALEM THROUGHOUT THE OTTOMAN PERIOD: SHORT TOPOGRAPHICAL AND ETHNO-RELIGIOUS BACKGROUND
Until the 1860sJerusalemwas constitutedonly of today'sOld City, that is, the city inside the Walls. The generalscheme of the city was decided many centuriesearlier, in the second centuryAD when Jerusalemwas rebuiltas a Romancity underthe nameof Aelya Capitolina.Thisscheme consistedof two elements:the Wallsand the systemof principalstreets. The present walls of Jerusalem were restored not long after the Ottoman conquest, in 1537-41, by the sultan Suleiman the Magnificienton the outline of the wallsof RomanJerusalem.They surround a quadranglewith an area of less than 1 squarekilometer. There are 7 gates in these Walls: 3 on the north side (Herod, Damascusand New [opened only in 1890]gates), 1 on the east side (St Stephen's Gate), 2 on the south side (Dung and Zion gates) and 1 on the west side (Jaffa Gate). Two of the Old City's main streets start from Damascus Gate southwards.The eastern among them, el-Wad Road runs along the ravine lying between the two ridges on which the city is built. The other, Suq Khan ez-Zeyt, goes straightsouth of the gate, throughthe
MIDDLE
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i GATE.' GATE MOUNT Z I ON
^0
200 oo tOO to meters
MAP 1 OLD CITY OF JERUSALEM
city's center. They both end where they are intersected by the third main street of the Old City which runs, west to east, from Jaffa Gate to the Temple Mount. This street - which is divided nowadays into David Street (west) and Bab es-Silsila Street (east) - and Suq Khan ez-Zeyt constituted accordinglyin Roman times, the Decomanus and Cardo- the cross of streets typicalto Roman campsand plannedcities. El-WadRoad was built as a second Cardo.In additionto these principal streets the whole grid of today's Old City of Jerusalemstreets existed throughoutthe Ottoman period, except in peripheralareas, near the Walls, built in moderntimes.7 In all moderncity plans and guide-booksthe Old City is dividedinto four quarters- Moslem, Christian,Armenian and Jewish which are resultingfrom the existence of a equivalent- with some inconsistencies 5th 'quarter',the Temple Mount,8to the north-east,north-west,southwest and south-eastparts of the city accordingly.Suq Khan ez-Zeyt is taken for the boundarybetween the Moslem and Christianquarters. Bab es-SilsilaStreet divides the Moslem from the Jewishquarterwhile David Street separatesthe ChristianQuarterfrom the Armenian. The south continuationof Suq Khanez-Zeyt, Habad (Suq el-Husur)Street, appears on the maps as the boundary between the Armenian and Jewish quarters. The origin of this ethno-religiouspartition lies in the nineteenth-centurymodern survey maps9of Jerusalemdrawn by Europeans - travellers, army officers, architects- who explored the city. The following verbal geographicaldefinitionsof the quarterswill refer to this contemporarily prevailingdivisionof the Old City. The ethno-religious partition of the Old City on the nineteenthJerusalem centurymapsreflecteda situationrooted in history.Crusader of the twelfthand thirteenthcenturies,the capitalof the LatinKingdom of of Jerusalem,was partitionedamongthe residentialterritories people from differentEuropeancountries,OrientalChristian communitiesand knights orders. In 1244 Jerusalem returned to Moslem hands when it became part of the Ayyubid Sultanate of Egypt. The change of governmentcoincidedwith a devastationof the city by the CentralAsian which all but annihilatedthe city's population.10 tribe of Khawarizm In 1250 the Mamluksrose to power in Egypt. Under their rule Jerusalem became a magnetto pilgrimsfrom all partsof the Islamicworld. People from various regions, towns and tribes settled in it. The parts of the city preferredby the Moslemswere those adjoiningthe north and west sides of the Temple Mount (the other two sides lay outside the city) on which stood their two reveredmosques, the Dome of the Rock and al-Aqsa Mosque. Christiansfrom differentdenominationsresettled in the north-westof the city, at the vicinity of the Churchof the Holy
MAP 2 IN QUARTERSOF JERUSALEM THE LATE FIFTEENTHCENTURY(ACCORDINGTO MUJIRAD-DIN)
THE QUARTERS OF JERUSALEMIN THE OTTOMANPERIOD
Sepulchre.Armenianssettled in its south-west,near their Cathedralof Jews settled in St James which had been destroydby the Khawarizms. withthe secondhalfof the thirteenthcentury,near Jerusalem,beginning the south wall of the city, becausethe territorythere was not settled by anyothercommunityandseparatedfromtheirveneratedplace, the West (Wailing) Wall, only by a small quarterof North-AfricanMoslems.11 When the city changed hands again at the beginningof the sixteenth century,fallingto the OttomanTurks,no changein the city'spopulation, and hence in its quartersoccurred.
THE EARLY OTTOMANPERIOD
The most detailed descriptionof Jerusalemin the later Middle Ages is to be found in a book writtenthere in 1495, some twenty years before the Ottomanconquest, by Abd ar-Rahman al-'Ulaymi,betterknownby nicknamesas Mujirad-Din. Mujirmentionedmany streets, one of his Part of those harat in all parts of the city, calling all of them harat.12 can be defined as quarters, even if consisting of one street, because accordingto their names they were the dwelling place of a particular sort of population(see Chapter1). Few other harat, called after sites, will be definedbelow as quartersmainlybecausethey appearedas such in the censi held in Jerusalema few decadeslater (see below). Some of those streets/ quartersappearedin later years as quarterscomprisinga
larger area and were presumably more than mere streets even in Mujir's
locationsin the days. The restof Mujir'sharatwill be used for identifying city. Following are the quartersof Jerusalemas they appearedin Mujir's system: description,dividedaccordingto the modernfour-quartered
Haret el-Ghuriyya (called probably after a group from the Ghor [Arabic: 'the Jordan Valley'] who lived in it13) - today's Burj Laqlaq Street Haret Bab Hutta (Arabic: 'Forgiveness Gate') - Bab Hutta Street,
A. In the Moslem Quarter runningnorth of St Stephen'sGate along the city'seast wall.
runningnorthwardsfrom the middle gate in the north side of the Temple Mount, after which it was named.14Mujir described it as 'one of the largestharat'. Haret el-Masharqa(Arabic: 'Easterners'.Named apparently after a whichsettled there)15 the north Bedouin groupfrom Trans-Jordan part of Bab Hutta Streetwhichled towardsHerod gate. Haret Bani Zayd (a Bedouin group)- today's 'Aqabet el-Mawlawiyya east of DamascusGate. An alley calledafteranotherBedouin group,
branchedfrom it. Sa'diyyin,16 Haret Bab el-'Amud ('Pillar Gate' - the Arabic name for Damascus Gate)17- the north end of Khatt Wadi et-Tawahin(Arabic: 'mills wadi street') as el-Wad Road was called in Mujir's days - the present Damascus Gate Street. The street of Bani Sa'd (an Arabic family/tribe)whichbranchedfrom it was apparentlytoday's 'Aqabet Risas. Haret or Khatt (Arabic [here]: 'quarter')Marzaban18 the region of Aqabet el-Khalidiyya,Qaramiand Sarayastreets, lying between elWad Road and Suq Khanez-Zeyt. B. In the Christian Quarter HaretBani Murra(a SouthArabian[Yemenite]group)19 an area lying along the northpart of Suq Khanez-Zeyt, possiblyat its west side. Haretez-Zara'na(after an Arabicgroup)- situatedwest of Haret Bani Murranorthof 'Aqabet el-Khanqah. Haret en-Nasara (Arabic: 'ChristiansStreet/Quarter').It seems that in the late fifteenth century both today's ChristiansStreet and the street parallelto it from the west - the twisted chain of Casanova, St Dimitris and Greek Catholic Patriarchstreets - were known as 'Haret en-Nasara'.The south part of the west street was called in those days Haret er-Rahba(Arabic: 'wide space') since it bordered on 'Crops Square', lying north of Jaffa Gate. The north tip of that street reached Bab es-Sarb('Serbs Gate') which existed then, apparentlya short distanceeast of today'sNew Gate. The quarterof Haret en-Nasarastretched,naturally,between the two streets called by that name. Haret el-Jawalda(Arabic: 'TannersStreet/Quarter') today's Jawalda Streetnear the north-westcornerof the Old City. Accordingto Mujir it lay 'outsidethe city'. C. In theArmenianQuarter HaretBani el-Harith in (aftera Bedouingroup)- situatedapparently the west partof the ArmenianQuarter.Mujirdescribedit as lying 'out of town, by the Citadel'. Haret ed-Dawiyya (possibly after an Arabic tribe) - today's St Mark Street at the northof the ArmenianQuarter. Dir el-Arman(ArmeniansMonastery)or KanisatMar Ya'qub(St James Cathedral) situatedin the middleof the southpartof the nineteenthcentury-definedArmenian Quarter, the Armenian Quarter (Haret el-Arman of future centuries) was unique among the quarters of Jerusalem in that it was an enclosure which developed along the years aroundthe ArmenianMonastery.
D. In theJewish Quarter Haret el-Yahud(Jews Street/Quarter) the south part of Jews Street. The north part of the street was knownat the time as Hareter-Risha after an Arabiantribe, probablyfrom Trans-Jordan.20 Haret es-Saltin (after people from the Trans-Jordanian town of Salt who lived there) - today's Gal'ed Street at the south of the Jewish Quarter. Haretesh-Sharaf (namedafterthe mausoleumof Sharafad-Din Musa, a Jerusalemnotable buriedin the vicinityin the fourteenthcentury)21 - a north to south street at the middleof the JewishQuarter.Known today as Misgav Ladakh (Hebrew), Sharaf or Maydan (Arabic) Street. Haret el-'Alam (named after 'Alam ad-Din Sulayman, the brother of Sharaf ad-Din mentioned above) - today's Shoney Halakhot (Hebrew) or Ghana'im(Arabic) Street northof the JewishQuarter. after a groupof people. Part of it was called Haretel-Hayadra Haret el-Magharba([Moslem] North Africans Street/Quarter)22 the street whichled from Bab es-SilsilaStreet to Dung Gate throughthe east part of the Jewish Quarter. In the course of the 60 years which followed Mujir'sdescriptionof Jerusalem, in 1525-6, 1533-9 and 1553-4, censi were held in the city by the new Ottomangovernment.They were carriedout according to quarter,officiallyrecognizedreligious-ethnic group(Turkish:'millet') was andfamily.Eachof the censiquarters calledin those censimahalla.23 The censi quartersare definedbelow, orderedfromthe north-eastof the city to its west, south and centralparts: Bab el-Hutta24 the area northof the Temple Mount. Bani Zayd - the area aroundel-Mawlawiyya Street, east of Damascus Gate. Bab el-'Amud- the area south of DamascusGate. the Dara'na(apparently colloquialArabicformof Dar'an)- an Arabian sub-tribefrom Trans-Jordan25the area lyingwest of Bab el-'Amud north of 'Aqabet el-Khanqah. Quarter, Bani Harith- see Mujir'sdescriptionabove. Risha or Risha and Sihyun(Arabic: 'Zion') - the areas lying north and west of Haret el-Yahudof Mujir'sdescription. Maslakh (Arabic: 'slaughterhouse')- the southernmost part of the Jewish quarter, east of Zion Gate, where the slaughterhouseof Jerusalemstood for centuries,up till the middleof the nineteenth. Magharba the area at the feet of the West (Wailing)Wall. Khawaldi(the colloquialArabicform of Khawalid a groupbelonging
from
of
10
MIDDLE
EASTERN
STUDIES
X^~~~~~~e
-7"5ii a'
eagrasbfi desript Mun's io the

b
CENSI QUSHARTE IN T ~JERUSALEM:
MAP 3
ro I
|
CENTURd
>
city
in the l ate 15th century
SIXTEENTH JERUSALEM: CENSI QUARTERS INemark: namesweretaken The street
SIXTEENTH CENTURY
11
to the Bedouin clan of Salta)26- see Haret es-Saltin in Mujir's descriptionabove. Sharafknownalso as 'Alam- the north-west partof the JewishQuarter. Bab el-Qattanin (Arabic: 'Cotton Merchants Gate') - the territory between the Temple Mount west side and Suq Khan ez-Zeyt along streets. Suq el-Qattaninand 'Aqabet el-Khalidiyya 'Aqabet es-Sitta (Arabic: 'the lady's [steep] street')27- the area lying north of Bab el-QattaninQuarterbetween the Temple Mount and Suq Khan ez-Zeyt. Beside the quarters,familiesand individuals were registeredin those censi in the following monasteries as well: Dir Mar Ya'qub (the Armenian Monastery), Dir ez-Zeytuna (Olive Tree Monasteryin the Armenian Quarter), Dir el-Qiyama (Churchof the Holy Sepulchre), Dir es-Sarb (Serbs Monastery) which stood in those days near the intersection of today's St Francis and Casanova streets, in an area occupied in later times by the FranciscanConvent of St Saviour, Dir convent Sihyun (the Franciscanconvent on Mount Zion), a Franciscan Dir Dir in Dara' na Quarter,28 Ba' liyya,29 Darias,Dir Peter, Dir Manda
- unidentified.
In most of the censi quartersonly one religiouscommunityhas been registered:Moslemsin Bab el-Hutta, Bani Zayd, Bab el-'Amud, Dara' na, Bani Harith,Magharba, Khawaldi,Bab el-Qattaninand 'Aqabetesin Maslakh.In Sharafboth MoslemsandJewswere recorded Sitta, Jews were represented Risha. Apartfromthe while all three denominations in Christiansregisteredin the last quarterand in the monasteryregistries, there were no indicationsas to the whereabouts the city of the various in Christiancommunitiesrecordedin the censi. It might be assumedthat most of them lived in Haret en-Nasara (ChristiansQuarter) and Dir el-Arman (ArmeniansMonastery/Quarter), both mentionedby Mujir, in the west section of the city, most of whichappearedas a big blankspot on the censi quartermap (see Map 3). Haret el-Yahud(Jews' Quarter) of Mujir'sdescriptionwas divided in the censi between Risha (mixed) and Maslakh(purelyJewish)quarters.It seems as thoughthe Ottoman authoritiesdid not want to recognizeofficiallythat sections of the city or were called after Christians Jews.30 Anotherpossible explanationfor the small numberof censi quartersin the west side of Jerusalemis that that part of the city was sparselypopulated.Mujirreferredto the harat lying in the west of the city (Jawalda,Bani Harith- see before, Malat31) and to the city's Citadel as situated 'outside the town'. The situation describedin those words was originatednearlythree centuriesbefore, in 1219,when the Ayyubidruleral-Malikal-Mu'azzam demolisheda Isa
12
MIDDLE
EASTERN
STUDIES
greatpartof the city'swall fearingthat it will fall fortifiedinto the hands of the Crusaders.In a picturemap from 148332 (Mujir'stime) walls can be seen only at the east side of the city while its north side is encircled by trenches. However, since the city was divided into ethno-religious zones, security did not play a part in deterringpeople from living in the west unwalledpart of the city (before the restorationof its walls by Suleiman). The fact remainsthat unlike Nasara, the Moslem quarters which lay in the west side of the city, Dara' na and Bani Harith, did appearin the censi.
Summary
All the quarters called after sites in Jerusalemwere situated in the vicinity of the Temple Mount. This interestingphenomenon can be explained partially by the fact that part of these sites were known gates of the Temple Mount (Bab Hutta and Bab el-Qattanin)or the city's wall (Bab el-'Amud) and partiallyby the religiousuniformityof this area inhabitedby Moslems. Its size causedit to be partitionedinto several quarters,some of which were even called after less prominent and sites like 'Aqbet et-Takiya,Marzaban Sharaf.Since the above cited six quarterswere not named by ethnic names it might be assumedthat they were inhabitedby the veteran Moslem populationof Jerusalem. Around this inner area, in the north, west and south of the city, lay the residentialquartersof Jerusalem's religiousminoritiesand Moslem ethnic groups. Those last were Bedouin sub-tribes which migrated to Jerusalem from Trans-Jordan.Magharbawith its North African population was an exception. As they inhabited peripheralparts of the city, these groups must have settled in it later than their coreligionists living in its internal parts. The continuous Moslem area of the city occupied its entire east half penetrating its west half at the north, near Damascus Gate. Excluding its south part and the north-westbulge, this region will be defined in the nineteenthcentury as the 'Moslem Quarter'. In the west part of the city lay Haret enNasarain the middle of the area whichwill be named in moderntimes the 'ChristianQuarter'. Two minorities dwelt in the south outskirts
of the city: Jews in Haret el-Yahud, in the south-west part of the
future Jewish Quarter and Armeniansaround their monasteryin the south part of the modern Armenian Quarter. The layout of ethnoJerusalemagreed then with the religious groups in sixteenth-century in guidelinesof theirdispersal the cityin the thirteenthcenturydescribed above.
THE QUARTERS OF JERUSALEM IN THE OTTOMANPERIOD THE LATE OTTOMANPERIOD
13
Nearly 350 years after the censi of the early Ottomanperiod, a guidebook for Christianpilgrimswritten in Arabic towards the end of the enables us to draw a map of the haratof quarters nineteenth century33 of the old city as they were known at the time to the local population. The quartersare definedbelow, startingin the north-eastcornerof the city and continuingto its west, south and centralparts. Bab el-Asbat (Arabic: 'Tribes Gate' [= St Stephen's Gate]) - the area on both sides of el-MujahidinStreet which enters the city from St Stephen's Gate, before its intersection with Bab Hutta Street. Bab Hutta- the area north of the Temple Mount includingapparently Bab el-Asbat Quarter. Sa'diyya(named after the groupof Sa'diyyinor Bani Sa'd - see Haret Bani Zayd, HaretBab el-'Amudabove)- the areabetweenBab Hutta Quarterand Damascusgate. Bab el-'Amud - the territory lying on both sides of Bab el-'Amud Street (the nineteenth-century name for the north part of Suq Khan ez-Zeyt). Haddadin (after a ChristianArabic tribe)34- the area between Bab el-'AmudQuarterin the east and the Franciscan Conventin the west. Consideredalso part of Nasara(see next quarter). Nasara(= Christians) the areastretching fromthe Churchof the Holy Sepulchrein the east to the Franciscan Monasteryin the north-west. Khanez-Zeyt(Arabic:'olive oil merchants hostel')- the areaat the back of the Churchof the Holy Sepulchreborderedby Aqabet el-Khanqah at the north and Suq Khan ez-Zeyt at the east - the vicinity of Dir es-Sultan. Jawalda(Arabic: 'tanners'.Was knownalso as Wa'riyya) the chain of crookedstreets along the westernwall of the city, between New Gate and Jaffa Gate. Mawarna(= Maronites. Called after Mawarna(or Mawazin)Street today'sAqabet Khanel-Aqbat- whichmade its northboundary.Dir Street on the Street) - the area between the south part of Christians Street on the west. east and Greek CatholicPatriarchate
Jawa'na or Jawa in (after a family which inhabited it) - the area north of the Syrian Convent at the north-east part of the Armenian Quarter. Arman (= Armenians) - the walled compound of the Armenian Monastery in the south part of the Armenian Quarter.35 Yahud (= Jews) - the Jewish Quarter except its east part (see next el-Mawarna [Maronite Convent] Street was on the other side of David
14
50
100
200
300 Meters
Temple-Mount Gates 1 - Bib el-'Asbat 2 - Bib Hutta 3 - Bb 'Atm (or Sharaf el-'Anbiya') 4 - Bab el-Ghawinima (or es-Saraya) 5 - Bab eri-Naiir (or 'Ali' ed-Din) 6 - Bab el-Hadid 7 - Bib el-QatanTn 8 - Bb el-Mutawadl'a (or el-Mathara) 9 - Bab es-Silsila 10 - Bab el-Magharba (or en-Nabi or el-Buraq)
MAP 4 OLD CITY:NINETEENTH-CENTURY QUARTERS
15
quarter)plusthe east partof the ArmenianQuarter(Southof Jawa'na Quarter,east of Arman Quarter). Magharba(= North Africans)- the area in front of the West (Wailing) Wall- the east part of the JewishQuarter. Bab es-Silsila (Arabic: 'the Chain Gate')36- the area south of Suq el-Qattanin and 'Aqabet el-Khalidiyyaand north of Bab es-Silsila Street- the southernmostpart of the Moslem Quarter. Qattanin(Arabic: 'cotton merchants') the area lying on both sides of el-Qattaninand northwards along the Temple mountwest side. Suq 'Aqabetet-Takiya situatedwest of QattaninQuarteron the slope lying between el-Wad Road and Suq Khan ez-Zeyt, on both sides of the street by that name.32 Wad- stretchingaroundthe elongatedintersectionof el-WadRoad and the two parts of Via Dolorosa, touching Sa'diyya Quarter on the on north, Qattaninand 'Aqabetet-Takiyaquarters the south andBab el-'Amud Quarteron the west. of Partof those traditional in quarters the OldCityappeared nineteenth These were the haratof Bab Hutta, and earlytwentieth-century maps.38 Sa'diyya, Bab el-'Amud, Haddadin, Yahud, Magharbaand Bab esSilsila. Nasara was divided on one of those maps39 into two quarters: of St FrancisStreet and Dir erDir el-Franj(Franciscan Convent)north Rum (Greek OrthodoxMonastery)south of it. The quarterof 'Aqabet et-Takiyaappearedon that map underthe name 'Saray'.40 The most outstandingdifferencebetween the quartersystems of the city in the sixteenth and nineteenth centuries was the disappearance of the majority of quarterscalled after various Moslem groups which have slowly assimilated into the general Moslem population of the city. Masharqa,situatedat the early OttomanPeriod aroundthe north part of Bab Hutta Street, became part of Bab Hutta Quarter. Bani Murra which lay along Bab el-'Amud Street (the north part of Suq Khan ez-Zeyt) was absorbedin Bab el-'Amud Quarter. The territory of the medieval quarter of Zara'na was occupied in the nineteenth centuryby Haddadin.The explanationfor this bizarrereplacementof a Moslempopulationby a nineteenth-century Christian sixteenth-century one, undera Moslemgovernment,may be found in the suppositionthat that region, situatedon the borderbetween Moslemsand Christiansat the north of the city was called, by the two communitiesby different names. It is, however, a fact that the two medieval Moslem sources quoted here referredto the quarteras Zara'naor Dara'na (see above) while the modern Christiansource named it Haddadin. The origins of the tribe of Haddadin in Jerusalemmight go back to 1119 when
16
Baldwin II, king of Crusader Jerusalem, brought Christian population
to In fromTrans-Jordan the city.41 the late nineteenthcenturyHaddadin an area in the Old City withoutparticular was, however, only identity. The only quarter in the north of the city still called after a Moslem of sub-quarter Bani Zayd group was Sa'diyya, a late fifteenth-century or Bab al-'Amud. At the turn of the twentiethcenturySa'diyyawas in unit.42 the whole northern In partof any case only an urbangeographical the city Haret en-Nasarawas the only sixteenth-century ethno-religious quarterwhich preservedits special identity along the centuries. It lay between two quarterscalled after trades:Jawalda and Khan ez-Zeyt. In the second half of the nineteenth century only the name of the last one might have had any realistic meaning. The other was, like Sa'diyya, no more than a plain geographicalname. South of Nasara lay Mawarna,anotherquarterwith a hollow ethno-religiousname. The internaldivisionof Nasarain the late OttomanPeriod above-mentioned to Franciscanand Greek quartersleft the south part of Nasara of the earlyOttomanPeriodunnamed.It seems thatin orderto fillthatvacuum was 'sucked'from the other side of David Street the name 'Mawarna' into this territory.Across David and Bab es-Silsilastreets, in the south of the city, lay four genuine ethnic-religious quarters:Haretel-Jawana, The last three Haretel-Arman,Haretel-Yahudand Haretel-Magharba. harat were inhabitedby the same communitythroughoutthe Ottoman and Period.LivingbetweenChristians Jews,JawanaandMagharba were the only two Moslemgroupsin the city whichmaintainedtheir separate quarters.Haret el-Yahudwas on the other hand singled out by being, at the second half of the nineteenth century, what may be called a 'dynamic'quarter. At the beginningof the century, Jews Quarter of Jerusalemwas essentially the same as it was 300 years earlier, lying near the south part of Jews Street. The continuous flow of Jews to Jerusalemsince the 1840s(see below) causedHaret el-Yahudto extend to all the previouslysparselypopulatedareasouthof Bab es-SilsilaStreet and (except Haret el-Magharba) the east partof the ArmenianQuarter. Jews settled also north of Bab es-SilsilaStreet at the south part of the MoslemQuarter(see below). In fact, neitherthe traditional term 'Haret 'JewishQuarter'could cope with el-Yahud'nor its moderncounterpart the expansionof the area inhabitedby Jews in the south of the Old City in the late nineteenthcentury.Northwards the two medievalquarters lay of Qattaninand 'Aqabet et-Takiyawhich being called after subsidiary streets have been pushed along the years into the internalparts of the areawest of the TempleMountby two quarters namedaftermainstreets in that region and in the whole city, Wad and Bab es-Silsila.
17
Summary The uniformityof the area inhabitedby Moslemsin the northof the city broughtabout, in the long run, the swallowingof the medieval-groupnamed quartersby the neighboring quarterscalled after sites. The great increase in Jewish populationin moderntimes at the south of the city produced, on the other hand, a process in an opposite direction- a
population-named quarter - Haret el-Yahud - extended to a quarter
called after a site - Haretesh-Sharaf,populatedin the Middle Ages by which both Jews andMoslems.But unlikepopulationsandtheirquarters from the city's scenery, 'Sharaf, since it was a disappearedaltogether nameof a site, survivedas the nameof the streetroundwhichthe quarter had developed. Haret el-Yahud expanded also to medieval quarters named after ethnic groups like Risha and Saltin. Other indicationsin quarter names of population changes between medieval and modern times were all unreal. These were the cases of Bani Zayd replacedby Sa'diyya, Zara'na by Haddadinand part of Nasara by Mawarna.To complementthe variationsof quarterchangesthere were also modern quarterscalled after sites which partiallyreplacedmedievalsite-named quarters- see Wad and Bab es-Silsilaquartersbefore. Nine of the late nineteenth-century quartersappeared400-350years earlier in Mujir's description or the sixteenth-centurycensi. These were - arrayedfrom the north-eastof the city to its west, south and center - Bab Hutta, Bab el-'Amud, Nasara, Jawalda,Arman, Yahud, Qattaninand'Aqabetet-Takiya.Theycanthereforebe called Magharba, the historicalquartersof Jerusalem,at least from the MiddleAges on.
THE NUFUS CENSI - THE QUARTERS
Between the 1880s and the First World War several population censi in were carriedout by the Turkishauthorities Palestine.The information in them had been recordedin volumesof formsknownas nufus gathered (OttomanTurkish:'souls')books aftertwo types of registersused at the time. The 463 Palestinenufusbooks preservedtoday in the Israel State Archives are divided into districts(OttomanTurkish:aqziya, singular: city. Withinthe districts, qaza) each of whichcentersarounda particular was performedby town or village, millet, and family. Towns registry and villages were divided into areas of habitation.Cities were divided into quartersdeterminedby millet or vice versa. The quartersin some whichincludedstreetsand lanes or cities were dividedinto sub-quarters sometimesblocks of homes arounda courtyard,publicsquares,smaller withina quarteror communalinstitutions. neighborhoods
18
to The nufusbooks of Jerusalem give us an opportunity get acquainted with the quartersof Jerusalem,as selected and definedby nufusofficials for the sake of censi in a much more detailed way than by means of any of the previous sources. The following geographicaldefinitionsof Jerusalem'squartersas they appearedin the nufus registerswere based of and on the identification theirsub-quarters of the quartersthemselves accordingto their Arabic and OttomanTurkishnames. Owing to that they will includealso definitionsof sub-quarters. The New City which developed in the last 60 years of Ottoman rule of in Palestine outside the Old City walls belonged to Jer,usalcm the ratherthan to that which existed throughoutthe Ottoman present day Period. For that reason only its nufus quarterswill be definedin detail while its real quarterswill be mentionedmerely in relationto the censi nameswhichwill quarters.Beside the quarternamesall the geographical in the followingmapsand verbaldefinitionsof the quarterswere appear Jerusalemmaps (except those of the Jewish taken from contemporary which does not appearbelow in Map 6 as it is today but as it Quarter was in the censi time).43
THE OLD CITY CENSI QUARTERS
In the late Ottoman Period the Old City of Jerusalemwas mostly a built-up, area, the names of its various sites known usually for many made the definition of its quarters generations. These characteristics the following phenomena: registering relatively easy, notwithstanding some sub-quartersin the wrong quarterowing to the density of the by built-uparea and humanerror, callinga sub-quarter more than one name and namingdifferentsub-quarters (namely streets and alleys) by the same name. The quartersare defined below, aligned along the city walls in an anti-clockwisedirectionfrom St Stephen'sGate to Dung gate and from there towardsthe city's center: BAB HUTTA - the traditionalquarters of Bab el-Asbat and Bab Hutta (see above) - the north-eastern part of the Moslem Quarter.Its boundarieswere as follows: North and East - the city walls between St Stephen's and Herod gates. South- the north side of the Temple Mount. West - Zawiyat el-Hunud Street, 'Aqabet er-Rahibat, Bab elGhawanimaStreet.
rTIT
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--
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IN THE OTTOMAN
PERIOD
19
O LD
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Bab
Censi
Quarters 1883 -1915
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20
MIDDLE
EASTERN
STUDIES
Zion Gate
6 5 4
/'
3
\ 22 23 24 25 26 27 28 29 30 31 32 33 34 35
MOUNT ZION
358
ffit
F 7, 6 D4 C 3.2 G6 G6 H6
7 Greek-Cath. Patri. 8 Greelk-Orth. Patri. 9 Great GreelkMonastery 10 Holy Sepulchre 11 LatinPatriarch. 12 GroelsHospital 13 Olives Monastery 14 Syrian Convent 15 Maronite Convent 16 St. Mellany Monastery 17 St. Abraham Monastery 18 St Authimyus Monastery 19 Tio Lady Monastery 20 Austrian Hospice 21 Soeurs de Sion Convent
E7 6 D7 6 6 D E 6, 5 E 7, 8 E7 H5 F5 F 6 E6 5 D6 D6 C4 C 3,4
St. Anne Seminary Mayminiyya School Indian Hospice Eliyanu HanaviSynagogue The Hurba Synagogue Tif'eret Israel Synagogue West IWailing)Wall el-Mahkama el-'Aqga Mosque Dome of the Rock el-Khanqh Mosque Uzbek & Afgan Hospices Franciscan Convent King David's Tomb
C1 B2 B3 G4 G 4, 5 G4 F3 E.F 3 F2 E2 D6 C3 D7 16
MAP 6 OLD JERUSALEM
21
were the following: Among Bab Hutta'ssub-quarters

Maymuniyya Mektebi - an Arabic school (restored in 1892) - today's
el-QadisiyyaGirls'Schoolsituatedbetweenthe upper(north)partsof Bab Hutta and el-Qadisiyyastreets. Sallahiyya the Monasteryof St Anne near St Stephen'sGate. In the censi period it includeda churchseminaryrun by the Catholicorder of Les Peres Blancs. Zawiyatel-Hunud- 1. The IndianHospice near Herod Gate. 2. Zawiyatel-HunudStreet. - the southernmost Bab el-Haram part of Bab Hutta Street. SA'DIYYA - the traditionalquarterof Sa'diyyaand the north edge of the traditionalquarterof Wad. The boundaries: North- the city's wall between Herod and Damascusgates.
East - see Bab Hutta's west border. South - the east part of Via Dolorosa.
West- DamascusGate Street and the north part of el-Wad Rd. (till were OsbisNamsa(the Via Dolorosa). Two of Sa'diyya's sub-quarters Austrian Hospice) - the corner of el-Wad Road and Via Dolorosa (east part) and Zuqaq el-Bu's (Arabic:'Misfortune Alley') - today's el-Hilal Street. BAB EL-'AMUD - the north-westpart of the traditionalquarterof Wad and the traditionalquartersof Bab el-'Amud and Haddadin.The boundaries: North - the city wall from Damascus Gate to the vicinity of the Conventof TerraSancta(St Saviour). Franciscan South- the west part of Via Dolorosa, 'Aqabet el-Khanqah.
West - the area east of the Convent of Terra Sancta. East- see Sa'diyya's west border.
Below are some of Bab el-'Amudsub-quarters:
el-Jabshaand er-Rusulstreets. Sabunhane(OttomanTurkish:'soapfactory')- the northpartof Suq Khanez-Zeyt.44 Dir el-Latin (Arabic: 'LatinsConvent' = the FranciscanConvent)St FrancisStreet. NASARA - the traditionalquartersof Nasara,Khan ez-Zeyt, Jawalda andMawarna the middleand southpartsof the Christian Quarter.The boundaries:
Haddadin - the traditional quarter of Haddadin - the surrounding of
22
North- Aqabet el-Khanqah,St FrancisStreet, the city'swall adjacent to St Saviour,the New Gate. East- Suq Khanez-Zeyt southof Via Dolorosa andthe three parallel in market-streets the center of the city. South- David Street, Umar bnu el-KhattabSquare. West - the city's wall between the FranciscanConvent and Jaffa Gate. Followingare some of Nasara'ssub-quarters: Dir er-Rum - the Great Greek Monastery in Greek Orthodox. Street Patriarchate Rum Mektebi- the Greek ChurchSchool adjoiningthe west side of the Great Greek Monastery. Mar Nikola Monastreh- St Nicholas Monasteryat the Greek Orth. Patr. Street, opposite the Greek School (See above). Dir el-Banat - St Mellany Monasteryat 'Aqabet Khan el-Aqbat, adjacentto the south side of the Great Greek Monastery. Dir Ibrahim- St Abraham Monasteryat the south-east corner of Churchof the Holy SepulchreSquare. Dir el-Afranj(Franciscan Convent)- St FrancisStreet. Street. LatinBatrikhane- LatinPatriarchate
Nasara Carsi - Christians Street.
Rum Hastahane (Turkish: 'Greek Hospital')45- St Dimitris and streets. Greek CatholicPatriarchate Aftimus Monastreh- St AuthimyusMonasteryat the corner of esSidnayaMonastreh- the LadyMonasteryin es-SayyidaStreet. The last two institutions, situated in Bab el-'Amud Quarter, were included in Nasara in order to join them to the other church institutions. SHARAF - the west partof the traditional quarterof Yahudand the of Jawa'na Arman- theArmenianQuarter. and traditional The quarters boundaries:
North - David Street. Sayyida - er-Rusul streets.
East- Habad (Suq el-Husur)Street. South & West - the city's wall between Zion Gate Square and JaffaGate, (excludingthe Citadeland the Kisla (Turkish:'barracks') situatedsouth of it. Below are some of Sharaf'ssub-quarters: Kila- St James Street which led from the center of the Armenian
THE QUARTERS
OF JERUSALEM
IN THE OTTOMAN
PERIOD
23
Quarterto the Kilaor the partof ArmenianOrthordoxPatriarchate Street which faced the Kisla. Dir el-Mawarna MaroniteConventStreet. Dir es-Siryan- 1. The SyrianMonasteryin AraratStreet. 2. The northernpartof AraratStreet. Dir ez-Zeytuna ([Armenian]Olive Tree Monastery)- the south part of el-MalakStreet. Nebi Daud - the south part of Suq el-Husur (Habad) Street. Jawana- the northpartof Suq el-Husur(Habad) St and the alley leadingto BikourHolim Hospitalof thatperiod(today's Old City Youth Hostel) - the traditional quarterof Jawana. SILSILA- the traditionalquartersof Magharba and Yahud (except its west part includedin Sharaf).The boundaries:
North - Bab es-Silsila Street. East - the Western (Wailing) Wall. West- see Sharaf's east boundary.
South- the city wall between Dung gate and Zion Gate Square.
Below are some of Silsila'ssub-quarters: Bab es-Silsila- the lower (east) partof Bab es-SilsilaStreet. Suq ed-Dallalin (Arabic: 'AnnouncersMarket-street') the middle of Bab es-SilsilaStreet. part Suq el-Khudr(Arabic:'VegetablesMarket-street') the roofed west of Bab al-SilsilaStreet. part
Musawi Carsi - Jews Street.
Khirbet Siknaj (the Hurba Synagogue)- the middle part of Jews Street. Khatt el-Maslakhel-Qadim (Arabic: 'Old SlaughterhouseRoad')the south part of Jews Street. KanisatNisimBek (NisanBek or Tif'eretIsraelSynagogue)- Tif'eret Israel Street. Kanisat el-Matora (TalmudTora or Eliyahu Hanavi Synagogue)Bet-El Street. Waqfel-Yahudor HakuratbateyMahaseh Bateymahaseh(Hebrew: 'sheltersfor the needy') Squareknown also as 'DeutscherPlatz'. Qantaratel-Jawa'na- the archwayat the north part of Suq el-Husur (Habad) Street. of WAD - the traditional quarters Wad,Qattanin,'Aqabetet-Takiyaand - the southernpart of the Moslem Quarter. Bab es-Silsila (see above) The boundaries: North- the east part of Via Dolorosa.
24
MIDDLE EASTERN STUDIES East - the west side of the Temple Mount. South - Bab es-Silsila Street. West- see Nasara's east boundary.
Followingare some of Wad'ssub-quarters: Habs or Habshane (Turkish:'Prison'.Named after the jail situated near Bab en-Nazir[knownalso as Bab el-Habs] Gate of the Temple
Mount)- 'Ala ed-Din Street.
HaramSharif- the westernporchesof the Temple Mount. Appears also in SilsilaQuarter. Kila zukaki (Turkish:'BarracksAlley') - probably another name for el-GhawanimaStreet which led to the Kila- today's 'Umariyya School at the north side of the Temple Mount (for the other Kilain the Old City see SharafQuarter). Mahkama,afterthe Islamiccourtof law (Arabic:Mahkama)situated at the south side of Bab es-Silsila Gate - the lower (east) part of Bab es-SilsilaStreet. Suq el-Kabir (Arabic: 'Big Market-street')or Shawwain (Arabic: 'roasters')- the Western roofed end Bab es-Silsila Street (see Suq in el-Khudrsub-quarter Silsila). Zawiyat el-Afghan and Zawiya Azbakiyya (or Nakshabandiyya) the Afghan and Uzbek Hospices situated at the end of an alley branchingsouth from Via Dolorosa (east part) opposite Soeurs de Sion Convent. 'Aqabetel-Mufti- the west partof Via Dolorosa. Appearsalso in Bab el-'Amud Quarter. NEBI DAUD - consists of the buildingsaroundKing David tomb on Mont Zion, outside the south wall of the city.
CONCLUSIONS
Designing the Old City censi quarters, the nufus officials took as a basis the system of the city's traditionalquarters.They chose the more recognized among them which usually shared names with well-known streets in the city - Bab Hutta, Bab el-'Amud, Nasara, Wad (Sa'diyya was an exception)- and annexedto them neighboring haratusuallyless known or smaller,in orderto create largercensus units. All that was relevant to the north and central parts of the city till the line of David and Bab es-Silsila streets. As it appears, the Ottoman officialsdid not like the idea of namingthe censi quartersat its southernpart after the two largerharatof the area - the Armenian
25
TABLE 1 SUMMARY TABLE: THE QUARTERS OF JERUSALEM THROUGHOUT THE OTTOMAN PERIOD
Mujirad-Din Censi (16th (late 15th century) century)

Quarter Quarter
Late 19th Censi (circa1900) century (traditional system)

Quarter Quarter
Moderndivision (since 19th century)

Quarter
Ghuriyya (Turiyya) Bab Hutta Masharqa Bani Zayd
Bab el-Asbat Bab Hutta Bab Hutta Bab Hutta Moslem Bani Zayd Sa'diyya Sa'diyya (north-west section) (northsection) (east section) (north-east section)
Bab el-'Amud Bab el-'AmudBab el-'Amud Babel-'Amud Bani Murra Zara'na Dara'na Haddadin Khanez-Zeyt Nasara Nasara Mawarna Jawalda Jawalda Nasara Christian
(middleand southsection) (west section) (west section) (northsection) (southsection) (east section) (southsection)
Bani Harith Bani Harith Jawa'na Dawiyya Arman Sihyun Risha Maslakh Khawaldi Yahud Sharaf(Alam) Magharba Magharba Arman
Sharaf
Armenian
Yahud Saltin Sharaf 'Alam Magharba
Silsila
Jewish (northsection) (east section)
26
TABLE 1
(cont'd)
Marzaban Bab elQattanin
Bab es-Silsila Qattanin Wad Wad 'AqabetesSitta 'Aqabetet-Takiya Nebi Daud MountZion (outsidethe city'swall) Moslem (southsection)
and the Jewish. In orderto fill up the vacuumcreatedby ignoringthese traditionalquarters, they resorted to the 'Moving QuartersMethod': since Haret Bab es-Silsilawas includedin Wad nufusquarter,they took the name 'Silsila'and moved it to the territoryat the other side of Bab es-Silsila Street - the Jewish Quarter- from which they extractedthe it name 'Sharaf'and transplanted in the Armenianquarter.46 as of In a description Jerusalem it wasin 1947,'Arifal-'Arifcited as the quartersof the Old City, its seven nufus quarters,includingSharafand was Silsila. The puzzlinginclusionof these two inventedquarter-names at the same sentenceas al-'Arifwrotethat 'exceptNasara solved already meaningall the other quartersof they are all pure Moslem quarters'47 the Old City - a statementwhichwas not more true in 1947than in the nufus censi time. Al-'Arif namedthose partsof the city by these names so he could avoid using their popularArabic names 'Haret el-Arman' and 'Haretel-Yahud'. At the present time, the Arabic-speaking population of Jerusalem, that which lives inside the Walls, still uses, alongside of the especially also the names of the old harat prevailingfour modernquarter-names, of the city.
THE EMERGENCE OF THE NEW CITY
New Jerusalemwas erected in the second half of the nineteenthcentury and the beginningof the twentieth throughthe building of institutes, estates andprivatehousesby variousreligiousandethnicgroups.Among the first to build outside the walls of Jerusalemin modern times were various ChristianChurcheswhich, backed by European governments, competedin erecting,fromthe 1860sonwardslargeimpressivebuildings - monasteries,churches,hospitals,pilgrimhostels and schools. The area they preferred was the vicinity of the ChristianQuarter outside the
Kolel
THE QUARTERS
OF JERUSALEM
3
IN THE OTTOMAN
I
5
PERIOD
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ABU TOR 23. Shim'on Hatsadik 24. Yemin Mosheh
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B 3 C 2 C 2 C 3 D 1 C 2
-
// /I /
B B Ashkenazi Orphanage C Notre Dame D Russian Compound E Sha'arey Tsedek Hos. F St. Paul Monastery G The Syrian Orphanage Thalita KumiSchool
D3 D4 D3 C 1 E 4 B 2 D 3
22. Sha'arey Yerushala'im C 1 10. Varsh3 i.._~_
r/
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MAP /
NEW CITY:CENSIQUARTERS
1905-1915
28
Walls, along the road to Jaffa which eventually became Jerusalem's main street. Many Christianswho moved from the Old City settled in
that area - the New City center.
The initiators of Jewish housing projects in the New City in the second half of the nineteenth century found that a considerablepart of the territory close to the Old City walls was settled by others, that is the Christian Churches. They found it, therefore, easier to establish their estates some distance away from the Walls, north of the region occupied mostly by the Europeans and west of it - along Jaffa Street. The last to emerge from behindthe Wallswere the Moslems. By the second part of the nineteenth centurythey were alreadysurpassedby the Jews in number48 but, as citizensof longer standingthan the Jews, they owned manyhouses insidethe Wallsor paidlow rentto the Waqf.49 They were not then in a rush to initiate buildingoutside the Old City. Unlike the ChristianChurches and the Jewish housing associations, they did not have any access to foreign money which could have been and invested in building50 were on the whole less organizedthan the other religiousdenominations.Moslemhouses, built on a privatebasis beganto appearcircathe beginningof the 1870son by wealthyfamilies,51 the plain stretchingnorthof the Old City, oppositethe MoslemQuarter settled also south of the Old Moslemsand Christians inside the Walls.52 from it by the Valley of Hinnom, along City in the territoryseparated the road to Bethlehem and Hebron, which since the establishmentof the GermanColony in 1873was connectedto the JaffaGate by a better roadthroughthe valley. The areassettledthere were the hill of Abu Tor which looked at the southernwalls of the city acrossthe valley and the plain of Baq'a which has been sparselypopulated by Jerusalemitesin previouscenturies.53
THE NEW CITY CENSI QUARTERS
The scattered and uncoordinatedmanner in which the New City was erected during the late Ottoman Period led to the designingof nufus quartersof a different characterthan those of the densely built and populatedOld City. They were made of patchesof built-upareasmany times separated from each other by un-built land and in quite a few cases discontinuousinside themselves. In consequence, no boundaries were drawn on the New City quarter map (Map 7) though most of them were definedin the verbaldepictionof the quarters'geographical
positions.
29
and were less known The namesof the New Cityquarters sub-quarters than those of the Old City. In additionmany of the New City quarters in did not have any sub-quarters the registerswhile others had few. All this made the exact geographicaldefinitionof the New City quartersa in hardertask than its counterpart the Old City. The nufus quartersof the New City are presented below divided into regions in the city. The names of the Jewish housing estates, which constitutedmost of the New City, are followed by their year of foundation:
Region 1 - North of the Old City
SHEYKH JARAH (after Sheykh JarahMosque in Nablus Road)54an area bounded by Mount Scopus on the east, Salah ed-Din Street and the upper end of Wadi el-Joz on the west. Comprised of the Moslem estates of Sheykh Jarah, Hayy el-Huseyni, Wadi el-Joz and and Bab ez-Zahira55 the Jewishestates of Shim'onHatsadik(1891) and NahalatShim'on(1892). MAS'UDIYYA (named after el-Mas'udi, called also Sa'd wa-Sa'id) Mosque, situated in Nablus Road south of US Consulate- the area lying on both sides of Nablus Road between Damascus Gate and the intersection with Salah ed-Din Street. Its only sub-quarterwas Jurji estate of Eshel Avraham(1893)near Kumbaniya' the Jewish-Georgian Damascusgate. MUSRARA56- the area between Mas'udiyyaQuarterin the east and was 'Nisim Shivtey Israel Street in the west. One of its sub-quarters Bek Kumbaniya'- Nissan Bek Houses, known as Kirya Ne'emana, (1877) situated near Damascus Gate, borderingEshel Avraham (see Mas'udiyya). Region2 - Northpart of the New City BUKHARIYYA - the Jewish-Bukharian suburbknown in Hebrew as 'Skhounat Habukharim'or 'Rehovot' (1891) - the area encircled by Bar-Ilan,ShmuelHanavi, Yehezkel and Zefanyastreets. BIRKA (Arabic:'Pool'. Calledapparently after the old Pool of Kidron which existed at the time east of it, in Wadi el-Joz, near Sheykh Jarah Mosque) - an area between Shmuel Hanavi and Yehezkel streets comprised of Bet Israel (1886) - called by the same name in the nufus registers, Nahalat Tsvi (1884) and Sha'areyPinna (1888)
30
MIDDLE
EASTERN
STUDIES
- 'Yaman Kumbaniya'(owing to their Jewish-Yamanitepopulation) in the registers and Milner Houses (1892) - 'Leyb Kumbaniya'.The boundary between Birka and the neighboringquarter of Masabin is undefined. MASABIN (for the originof the name, see next quarter)- an areanorth of Mea ShearimStreet - Bet Israel (see previousquarter)and possibly small adjoiningestates like UngarenHouses (1891) and Nyetin Houses (1902). The boundarybetween this quarterand the neighboring quarter of Birkais undefined. TULUL EL-MASABIN (Arabic: 'soap factoriesmounds')57 an area south of Mea ShearimStreet- Mea Shearim(1874) and smallbordering estates like Eer Shalom(1887) and VernerHouses (1902). UKASHA (after Nebi Ukasha Mosque situated today beyond the Histadrout Building in Straus Street)58- an area lying north of the City Center, around Straus and Yeshayahu streets - the estates of Sha'arey Mosheh or Weitenberg Houses (sub-quarterWaytenberk, 1885), Even Yehoshua (1891) and Kolel Varsha (sub-quarterRabi Daud, 1897).
Region 3 - Center of the New City59
HABASH (Arabic:'Ethiopians') EthiopiaStreet situatednorthof the middlepart of Hanvi'imStreet and the center of Jerusalem. MANSHIYYA (named after the municipalgardenof the late Turkish period [opened in 1892], today's Daniel Garden near the City Hall) center. The boundaries: the northernpart of Jerusalem's North- Hanvi'imStreet between Strausand ShivteyIsraelstreets. East- ShivteyIsrelStreetfromHanvi'imStreetto the vicinityof the Old City wall (Zahal Square). South- ShlomoHamelekh,Shlomzion,Ben-Shetakhand Rivlinstreets, Jaffa Street from Heleni Hamalkacornerto King George corner.
West- the south end of Straus Street.
of The sub-quarters Manshiyya were the following: Bab el-Jadid (Arabic: 'New Gate') - the vicinity of the New Gate. also Appearsas a sub-quarter in the neighboring quarterof Musrara. Arman zukaki (Ottoman Turkish: 'Amenians Alley') - apparently today's Shushanor Yedidyastreetsopposite Daniel Garden.
Maskufiyya - the Russian Compound.
31
Faynjuld- Finegold Houses (1895) in JaffaStreet opposite the Russian Compound. Klark(after the head of the LondonMissionary Society branchsituated in it) - the section of Hanvi'imStreetrunningdown fromMonbazStreet to ShivteyIsrael Street.
Dar el-Aytam - the Ashkenazi Orphanage - today's Arazim School at
HaravKook Street.
YAHUDIYYA (Arabic: 'the Jewish') - the estate of Nahalat Shiv'a (1869) situated south of Jaffa Street and ManshiyyaQuarterbetween Rivlin and Salomonstreets. SARRAFIYYA - the quadrangleof Jaffa (north), Salomon (east), Hillel (south) and KingGeorge (west) streetssituatedwest of Yahudiyya Quarter. MAHKAMA60 the estateof EzratIsrael(1892)lyingbetweenHanvi'im and Jaffa streets, beyond (west of) Bikkur Holim Hospital in Straus Street. Region4- Westof the CityCenter YA'QUBIYYA (apparentlyafter Bet Ya'akov) - the elongate area between Jaffa and Agrippasstreets - the estates of Even Israel (1875) were the following: and Bet Ya'akov (1877). Its sub-quarters Madrasat Alyans or Madrasat Jam'iyya Isra'iliyya (Arabic: 'Jewish corner, SocietySchool')- Alliance Schoolwhichstood in Jaffa-Hanvi'im at the site of today'sKlal Center. WALAKH HASTAHANE (Dr Walach Hospital) - the old building of Sha'arey Tsedek Hospital situated near the west end of Agrippas Street. TAWAHIN (Arabic: 'Mills')61 the triangle bounded by Agrippas, Mesilat Yesharimand Shimronstreets- the estates of MishknotIsrael (1875), MishknotHateymanim(1884) and SukkatShalom(1888). ISRA'ILIYYA (obviously after Kneset Israel) - the area between the upper (east) parts of Agrippas and Bezalel streets - the estates of Mazkeret Mosheh, Ohel Mosheh (both in 1883) and Kneset Israel (1891). JADIDA (Arabic:'New') - a smallquarterlyingbetween Tawahinand
Isra'iliyya quarters - the estate of Kneset Hadasha (Hebrew: 'New Kneset', 1902).
32
SHIFA (short for '$ifahane'- 'dispensary' [OttomanTurkish].Named

after the municipal hospital of that time [founded in 1891], today's
Jerusalem District Health Office) - the area between the hospital building in Jaffa Street and YermiyahuStreet in the north end of the city - the housing estates of MahanehYehuda (1888), Kerem (1891), Kolel Horodna (1892) and Ohaley Simha (1894). Its only sub-quarter knowncommonly was Dar el-Aytames-Suriyya the SyrianOrphanage as 'Schneller'whichconstitutedthe quarter'snortherntip. RAHILIYYA - the area west of the estate of MahanehYehuda (see previous quarter) and Navon street and north of Jaffa Street - the Jewish estates of Sha'areyTsedek (1889), Ohel Shlomo and Sha'arey Yerushala'im (both in 1891). HALABIYYA (after the Jews from Halab [Allepo] who settled in it) the area between the lower (west) partsof Agrippasand Bezalel streets - the housingprojectsof ZikhronTuvya(1890), Shevet Tsedek (1891), Shevet Ahim (1892), NahalatTzion (1893), Sha'areyRahamim(1895) and N've Shalom(1896). Region5 - Westand Southof the Old City BAB EL-KHALIL (Hebron Gate - the Arabic name for Jaffa Gate) - the area opposite the south-westwalls of Old Jerusalem, along the were the upper (west) part of the Valley of Hinnom. Its sub-quarters following: Jorat el-'Eynab (Arabic: 'Jujube Pit')- a small neighborhoodin the Valley of Hinnom, close to Jaffa Gate - the surroundingof today's Houtsot Hayotser. Montifiori- the estate of MishknotSha'ananim (1860). MontifioriJadid- the estate of Yemin Mosheh (1891). Shama'a- ShamaHouses (1900) in the bottom of the wadi, at the feet of of Mount Zion - the surrounding today'sJerusalemCinemateque. Wad er-Rababa (Violin Wadi - the Arabic name for the Valley of Hinnom) - the lower part of Abu Tor includingapparentlyBet Yosef (1888).
Sihyun - Mount Zion Sheykh eth-Thuri - Abu Tor.
of Nikafurya(afterNicoforus,the generalsecretary the Greek Orthodox in Patriarch Jerusalemwho boughtthis area in the 1890s)- the area on both sides of King David Street.
THE QUARTERS OF JERUSALEM IN THE OTTOMANPERIOD
33
MA'MAN ALLAH (Arabic:'God'sSafe Place'.Namedafterthe nearby Moslemcemeteryand pond knowncommonlyas 'Mamilla')62 the area center bounded by Agron Street in the north and south of Jerusalem's Lincolnand Hess streets in the south, includingMahanehIsrael (1868). TALBIYYA63 situatedsome distancesouthof Ma'manAllah quarter, in the south partof today'sTalbiyya(southof Jabotinsky Street). mostly was Its only sub-quarter Ma'manAllah. Zukaki(alley)- possiblytoday's BalfourStreet whichled from it to Ma'manAllah. BAQ'A (Arabic: 'plot of land')64 the southernmostnufus quarterof Jerusalem.Beside today's Baq'a (separatedfrom the German Colony at its north by the Railway)it includedalso the Greek Colony (situated south-westof the GermanColony at the west side of Emeq Rephaeem Street). Three of the census quartersin regions 1 and 5, Musrara,Talbiyya and Baq'a, which were genuine quarters of Jerusalem at the time, have retained their Arabic names used in the nufus registers till the present day. That in spite of the fact that since the Israeli-Jordanian war of 1948 their mostly Arabic-speaking population has changed to a Hebrew-speakingone. The innovated Hebrew name for Musrara, Morasha, is used nowadays alongside of the original Arabic name while its counterpartin Talbiyya, Komemiyut,is practicallyextinct. The innovated Hebrew name for Baq'a, Geulim, is in use to some extent. The rest of the censusquartersin the above regionswere merely an invention of the nufus officials. Their names survived however in the Jerusalem scenery with the sites from which they were derived. These are the Mosque of Sheykh Jarah and north of it, on the hill, the authentic quarter named after it, the Mas'udi Mosque (known today more as Sa'd wa-Sa'id Mosque), Bab el-Khalil (which is the Arabic name for Jaffa Gate), the cemetery and pond of Mamilla (the popular Arabic and Hebrew version of Ma'manAllah) and the street named after them. In contrast, the names of the nufus quartersof regions 2,3 and 4, units used at the censi, were never known whichwere all administrative to Jerusalemites.Half of them were called after sites but unlike the sites from which the names for quarters in the two other regions were derived, most of them have long been wiped out. The only one among them which still stands and retainsits name is the old Mosque of Ukasha, yet since it is situated in an unconspicuouslocation in
the heart of Hebrew-speaking Jerusalem it is known only to few.
34
Halabiyya, Habash and Yahudiyyawere ethno-religiousnames. For some of the new built-upareasin whichthere were not any knownsites, the sourcefor namesby arabicizing the censi officialsfound an irregular Hebrewnamesof some Jewishhousingprojects(Bukhariyya, Isra'iliyya, Ya'qubiyya). Summary In the territorieslying north, west and south of the Old City (regions 1,5) where most of the population at the time was Arabic-speaking, the Arabic names of the nufus quarters- part of which were genuine quartersof the city - have survivedto the present day. On the other hand, north-westof the Old City, in the New City center and beyond to the north and west (regions 2,3,4) most of the censi quarterswere actuallyclustersof Jewishestates knownto the local populationby their Hebrewnameswhilethe restwere partsof 'Downtown'Jerusalem.Most of the New City's nufus quartersthen do not have any value from the point of view of its historicalgeography.Their only importancelies in their being units in the censi whichwill be discussedbelow.
THE NUFUS REGISTERS
The nufus books in the Israel State Archives belong to two periods: 1876-1904 and 1905-18. The two types of registers used during the former period are known as sicil nufus defteri(Ottoman Turkish: 'people registryledger') and esas nufus- 'basicpeople' (ledger);twelve books from Jerusalemof the firsttype are found in the Archives, none of the latter. From the aspect of informationand the ease of reading (the nufus books are printed and filled out in Ottoman Turkish)they are inferiorto the registersof the second period. The latter are divided into musveddedefteri(OttomanTurkish:'draftledger') and esas defteri - 'basic ledger'. The former was used by census officials, when they visited families, to take down particularslike name, place and year of birth, maritalstatus and occupation(or relation to the head of the family/household).After these home visits, the data in the draftledger was copied into basic ledger, leaving spaces among familyregistrations for future additions. Basic ledgers are more orderly and easy to read than draft ledgers. However, errorswere sometimes made in copying the material. The State Archives contain 16 draft ledgers and 33 basic ledgersfrom Jerusalem. In addition, there were districtnufus registerson particular subjects: births, deaths, marriages,divorces, registrationchanges, militarycon-
35
scripts,foreignersand tax collecting.In some cases these books provide whose ordinary nufusregistershave the only evidence aboutpopulations There are in the Archivesthree firstperiod books and eight been lost. second period books of these types from Jerusalem. Another type of citizenregistrywere the mukhtar ledgers.These were were not compiledon forms. not officialnufus registersand accordingly They referredonly to Jews and were writtenin Hebrew. They were not kept by governmentofficials but by the heads ('mukhtars')of Jewish ethnic communitiesor settlements.Some of them containedregistryof people from various towns or villages. In the Archives there are three books of this type from Jerusalem- one from the first period and two from the second.
THE CENSI
The nufus books of Jerusalemcontainthe followingcensi: (a) The 1883 census was carried out in the Old City alone (includingMount Zion). Moslems were classifiedby quarter and communitywhile Jews and Christianswere categorized fromall denominations only by community.Foreignindividuals were registered in two special ledgers. Most of them lived, workedor studiedin communalinstitutions hospices,monasteries, schools. The data collectedin this censusis summarized below in Tables2 and3. The 1883Jerusalem censuswasthe first in a series of censi whichwere carriedout in the mid-1880sin variouspartsof the country. (b) The 1905 census was the largestand the most comprehensive of all censi held in Jerusalem(andall over Palestine)duringthe later Ottoman Period. This time the Jews and the Christians were categorized by both residence and group while the variousMoslem groupswhichappearedseparatelyin the 1883 census were incorporated,accordingto residence, into one Moslemcommunity.The communalinstitutions' inmateswere or registeredin 1905as individuals familiesandthe two registry forms were interwoven into the usual community/quarter/ family registration.The entriesreferringto familiesregistered in institutionswere taken into account in the ordinarytables of the census (Tables4-6) as well as in the special institutions table (Table 7). In the 1905 books we find for the firsttime a subdivisionof the quarters(mainlyin the Old City). (c) In the 1915censusregisterswe finddata only about the Jewish
36
MIDDLE
EASTERN
STUDIES
TABLE 2 1883 JERUSALEM CENSUS IN THE NUFUS BOOKS - FAMILIES BY COMMUNITIES Nebi Bab Bab Hutta el-'Amud Wad Sharaf Silsila Nasara Da'ud Sa'diyya
Total % Total Community 5014 Moslems Jews Christians Moslems Locall NorthAfricans3 Africans4 Egyptians5 Gypsies6 Jews Ashkenazis7 Sephardis Moroccans Christians Greek Orthodox Latins9 Armenians Protestants Copts Greek Catholic Pentecost Protestants Catholic Armenians 569 386 102 97 52 39 22 1 44.9 30.4 8.0 7.6 4.1 3.1 1.7 0.1 9468 53.1 520 29.2 316 17.7 412 83 29 7 21.0 4.2 1.5 0.3 1433 73.0 1964 39.2 1782 35.5 1268 25.3
509
353
329
79
65
57
412
1. Meaning the ordinary Moslem population of Jerusalem as opposed to Moslems registered in separate communities. 2. All of them of the Da'udi-Dajjani clan, the hereditary guardians of King David's Tomb on Mount Zion.
37
population.The familiessurveyedwere not those registeredat the same quartersin the 1905 census. Supposedlythey were familieswho receivedOttomannationalityonly after the 1905 in census and their registration a specialcensuswas connected with the World War.65Support for this assumptioncan be millet in the found in fact that families from the Sephardic66 Old City- the oldest legallyestablishedgroupamongthe Jews of Jerusalem- were not registeredin this census. The 1915 Jerusalemcensus was the latest to be recorded in the nufus in ledgers. Its resultsare summarized Table 8.
POINTS CONCERNING THE ACCURACY OF CENSI RESULTS
Family entries
Registrymethod allowedfor the inclusionof additionalfamilymembers (through birth, marriageetc.) and of whole families which settled in the registryareas after the completionof the census. Thus the census ledgers for 1883containentries until 1905while those of 1905and 1915 'continue'until 1917, the year in whichOttomanrule in Jerusalemcame to an end. These registration supplements,of individual familymembers as of entire families constitute a tiny proportion of nufus records.67 Neverthelessthey do distortthe censi resultsto some extent if included tables in the total for the census year, as is the case of the family-based here. On the other handonly a smallfractionof Jerusalemite presented families, from the populationeligible to registration,was omitted from the censi.68
3. Among them were familieswhich had migrated,in the Middle Ages, from Muslim Spain. whichlived in 'Ala' ed-Din Street, near the 4. Meaningapparently AfricanCommunity Bab en-NazirGate of the TempleMount,wherethey workedas janitorsandwardens. live Theirdescendants there till today. 5. Namedin the nufusledgersalso SheikhIbrahim Community. 6. Namedin the nufusledgersalso NasrAllah Bnu Ali Community. 7. Markedin the census as 'Hassidim'(of a Hassidicsect) or 'Prushim'(co-religionist opponentsof the Hassidim). in from 1883(nufusbook 8. The mukhtarbook of the Ashkenazicommunity Jerusalem all no. 62a in the State Archives)contains1890families- apparently the Ashkenazi those withoutOttomannationality. familiesin the city, including 9. RomanCatholics.
38
MIDDLE EASTERN STUDIES TABLE3 1883 JERUSALEMNUFUS CENSUS- INDIVIDUAL FOREIGNERSIN INSTITUTIONS
Place of habitation and/orregistration Mostlyin the TempleMount WesternPorches Undefined IndianHospice Abu MedyenHospice Quarter -Magharba Hukumet(Government House) called also or 'Saraya' 'Takiya' Alliance School Undefined
Community Quarter
Population Number Description 330
Moslems 314 Moslems Moslems Moslems Moslems Jews Christians Bab Hutta Silsila Wad New City 1082 1530 4S7 246 44 1135
fromDar Salih(Sudan) fromDar Fur (Sudan) (Dervishesand Wardens) Dervishes,Workers and others Dervishesand others Dervishes North-African and Pilgrims Officials and Government ServicePeople Teachers,Pupils Various,including SyriansChaldeans andMaronites Priests,Monks Teachers,Pupils, Servicemen Nuns and ServicePeople Priests,Monks Pupils Priests,Monks ServiceMen Teachers,Pupils Nuns FemalePupils Pupils Monks Workers
GreatGreekMonastery Greek Orthodox Greek School St MellanyMonastery LatinMonastery (TerraSancta) ArmenianMonastery ArmenianSeminary Olive Tree Monastery ThalitaKumiSchool Zion (BishopGobat) School SyrianMonastery Greek Orthodox Greek Orthodox Latins Latins
Nasai -a
ra Nasai
199 158 234 5 12 46 55 61 29 108 24 4 96
N-ai ra Nasai ra Nasai
if Armenians Share
Armenians Shara af Armenians Share af Protestants New City Protestants Mour nt Zioin af Shara Syrians (Assyrians)
THE QUARTERS
OF JERUSALEM
IN THE OTTOMAN
PERIOD
39
TABLE4 BY CENSUSIN THE NUFUS BOOKS- FAMILIES RELIGIONS AND 1905JERUSALEM QUARTERS Total Total in Jerusalem Nationals Non-Ottoman OttomanNationals Old City % 3284 43.5 % Quarter Silsila Wad Bab Hutta Bab el-'Amud Sharaf Sa'diyya Nasara Nebi Da'ud Birka SheykhJarah Tululel-Masabin Isra'iliyya Halabiyya Tawahin Musrara Masabin Shifa Bab el-Khalil Rahiliyya Mas'udiyya Ya'qubiyya Sarrafiyya Yahudiyya Nahkama Baq'a Manshiyya Bukhariyya Habash Talbiyya Ma'man Allah Ukasha
Jadida
Jews 3701
Moslems 25661 300
Christians 1687 98 1088
7954 398 4272 56.5
1250 29.1 2451 74.6
1934 45.2 332 10.1 548 383 595 112 40 161 10 852 167
25.7 501 15.3
OttomanNationals- New City
OLD CITY
1259 862 614 596 382 286 188 85
29.5 20.2 14.3 13.9 9.0 6.7 4.4 2.0
711 388 7 15 127 1 1 461 97 257 234 229 203 50 163 108 75 138 17 97 43 68 47 10 58 13 22 37
24
91 12 469 215 124 177 6
NEW CITY
461 14.0 270 8.2 257 7.8 234 7.1 229 7.0 203 6.2 175 5.3 163 5.0 158 4.8 141 4.3 138 4.2 118 3.6 107 3.3 82 2.5 82 2.5 67 2.0 63 1.9 63 1.9 58 1.8 58 1.8 56 1.7 39 1.2 38 1.2
24 0.7
10 26 59 8 3 3 32 7 14 3 -
115 50 40 42 2 36 14 17 31 46 31 34 36 1
-
1. The Islamic tradition of pilgrimage to Jerusalem was reflected through the fact that among the local Moslem population registered at the census there were quite a few families with names like Afghani, Azbaki, Jarkasi (Ciracassian), Kurdi, Misri (Egyptian), Maghribi (Moroccan), Shami (Syrian), Turkmani and Yamani. 2. Most of them of the Da'udi-Dajjani clan (see footnote 2 in Table 2).
40
Familysizes The registrationin familieswhich enabled additionsafter the censi did not give an accurate picture of the relative sizes of communities in diversepopulationowingto the differencesin familysize avJerusalem's erages amongthese groups,neitherdid it pave the way for calculationof populationnumbers.The Moslemshad the largestfamilies/households. In accordance with the patriarchalcustoms of traditional Islamic in society, there were amongthe registrants the books Moslem families dozens of members. On the other hand a relatively high comprising proportionof small families existed among the Ashkenazi Jews69who were on the lower end of the familygrowthscale. Furthermore,single persons were counted in the registersas families and were entered as such in the censi tables. The numberof singles registeredas families was highestamongthe Ashkenazis(who had a particularly largenumber of single women).70The way to calculatepopulationtotals from family totals is by multiplyingthe numberof families in each communityby a constant factor. The effectivenessof this method is however limited and of to because of its vulnerability overrating underrating the average size in differentcommunities. family of Integrity territory Aside from the records of Sa'diyya quarter in the 1883 census, the collection of nufus books compiled in Jerusalemseems to be intact, sourceof information Jerusalem's an on constituting important municipal boundariestowardsthe end of the Ottomanperiod. Suburbsof today's Jerusalem appeared in the registers as villages in the sub-districts Jerusalem.7' (Turkish:nawah, single:nahiye)surrounding of Integrity population As a rule, foreigncitizenswho livedin Jerusalem were not includedin the censi. 'Foreigners'who were recordedwere usuallyOttomannationals from other parts of the Empire, like high government officials and European clergymen, especially Greek, who were registered in their churchinstitutions.Three communitiesof foreign nationalswhichwere not registeredstood out: Ethiopians,people fromWesterncountriesand Jews. The largerpart of the Ethiopiansin Jerusalemwere clergymen. The conspicuousWestern populationsof Jerusalemwere those of the AmericanColony and the GermanColonyof the Templars.72 these But not were smallcommunities.The mainbulkof non-Ottomans registered
in Jerusalem were Jews.73 From the 1850s until the First World War

TABLE5 1905 JERUSALEM CENSUS IN THE NUFUS BOOKS - JEWS: FAMILIES BY COMMUNITIES AND QUARTERS
41
Total
% Total in Jerusalem % Total in the in the Old City % Total in the 2451 1250 33.8 1278 560 44.8 1056 3701 Sephardis 1838 49.6 459 36.7 117 Ashkenazis 1515 40.9 231 18.5 Moroccans 34 9.4
New City Quarter 0 Silsila L Wad D Sharaf Bab el-'Amud

C I T Y Bab Hutta Nasara Sa'diyya Nebi Da'ud
% 711 388 127 15

7 1 1
66.2 56.9 31.0 10.1 1.2

0.6 0.1 0.1 18.8 10.5 9.5 9.3
52.1 400 124 32 3

3781 79 2042 1 81 225 118 22
43.1 229 121 94 7

7
4.8 82 143 1 5
Birka N Tulul el-Masabin Isra 'iliyya E Halabiya
461 257 234 229
2 2 37 3
Tawahin
203
163
8.3
6.7
1653
-
38
163
W Masabin
Rahiliyya Shifa SheykhJarah C Bab el-khalil Yahudiyya Musrara T Mahkama Sarrafiya Y Ukasha
I Bukhariyya Ya'qubiyya
138 108 97
97
5.6 4.4 4.0

4.0
56 57 90
66
82 50 27
1 7
4
75 68
58
3.0 2.8
2.4
31
574
59 33
-
16 4
1
50 47 43 37
24 22 17 13
2.0 1.9 1.8 1.5

1.0 0.9 0.7 0.5
27 22 20 4
3 146 -
21 13 20 33
20 3 13
2 12 3
4 195
Jadida Talbiyya Mas'udiyya Habash
Manshiyya
Baq'a Ma'man Allah
10
-
0.4
-
(Notes overleaf)
42
there was a continuous influx of European Jews to Jerusalem. The main
reasonsfor this were: (a) the 1837earthquakein the Galilee drove manyJews who lived in Safed and Tiberiasto settle in Jerusalem;74 (b) the opening of passengersea lines using steamboatsbetween Europe and Palestinein the 1840s;75 (c) the emancipation of Jews in several European countries (Austria-Hungary,Prussia) around the middle of the nineto teenth centurycontributed the abolitionof the independent status of Jewish communities. Orthodox Jews who feared fled to assimilation fromthe emancipation the TurkishEmpire where underthe milletsregimethey could keep their separate statusand institutions; (d) Jews migrated from Russia, in the middle decades of the nineteenth century, in order to avoid a 25-years'compulsory servicein the tsar'sarmyin whichthey were undercontinuous pressureto changetheir religion; (e) the regularizationof donations sent to Jews living in the Holy Land, especially in Jerusalem,by those living in other
countries.76
The Ottomanrule which returnedto Jerusalemat the beginningof the 1840sbroughtwithit the law of capitulations.77 Jews, mainlyAshkenazi, who settled in Jerusalem,tended to keep theirnon-Ottomannationality or even to give back their Turkishnationalityand acquirethat of some EuropeanPower.78In addition,Jews who asked in the late nineteenth century for Ottoman nationalitywere fined heavily by the authorities who apparentlywere concerned about the substantialgrowth of the Jewish population in the holy city of Jerusalem.79 this led to the All that only part of the Jewish inhabitantsof Jerusalemat phenomenon that period were Turkishnationalsand eligible to be registeredin the
Table 5 (cont'd) hereas Sephardic 1. 166of the familiesregistered wereactually Jewish-Yemenite families. 2. Many of the familiesregisteredhere as Sephardic were actuallyJewishYemenite or Jewish-Kurdish. families. 3. All of themJewish-Yemenite 4. Manyof the familieshere were Jewish-Bukharian. of 5. As was mentionedabove, the quarter Ma'man Allahincludedthe estateof Mahaneh Israelwhich was inhabitedby MoroccanJews. Since no Jews have been recordedin Ma'manAllah and as the borderbetweenMa'manAllah andTalbiyyawas undefined, we might presume that the Moroccan-Jewish families registeredin Talbiyyawere of Israelin Ma'manAllah. actuallythe 'lost'inhabitants Mahaneh herewereJewish-Georgian familieswholivedin EshelAvraham 6. The familiesregistered whichwas knownas 'The GeorgianEstate'.
TABLE 6 1905 JERUSALEM CENSUS IN THE NUFUS BOOKS - CHRIS BY COMMUNITIES AND QUARTERS
,-,
Total Total in
Quarter Bab el-'Amud O L Sharaf D Nasara Sa'diyya C Wa d I BabHutta T Silsila Y Nebi Da'ud 469 215 177 12 91 12 292 175 4 121 17 84 57 4 102 22 61 30 11 5
-
712 273 -
2 8 0 2
2 4 -
- --
,E
3
'o
Musrara Shifa
N Manshiyya
50
E W TABLE 6
(cont'd)
C I T Y
Mas'udiyya Bab el-khalil Ma'manAllah Sarrafiyya Talbiyya Habash Baq'a Nahkama Yahudiyya SheykhJarrah Ya'qubiyya Ukasha Isra'iliyya Bukhariyya Birka Halabiyya Jadida Masabin Rahiliyya Tulul el-Masabin Tawahin
46 42 40 36 36 34 31 31 17 14 6 2 1
26 32 21 20 8 9 28 9 -
21 3 14 9 9 14 28 26 4 3 6 5
2
14 46 4 9 7-
1 2 I
1 2
1 2
16 11 -
6 1
.-
1. All the families registered from this community consisted of 1 pe 2. The families from this community lived in the vicinity of the S northern part of Sharaf. 3. The families registered here were actually Coptic families from a 4. Four nuns from this community were also registered in the censu
45
censi.80 of Another phenomenonconcerningthe registration Jews in the censi of Jews from Oriental communitieswhich lacked was the classifying official autonomous status (or sometimes even those who had it) as Sephardis.For four of the largergroups- Jewsfrom Bukhara,Georgia, Kurdistanand Yemen - allusionsthroughfootnotes to the censi tables were made.
THE AUTHENTICITY OF THE CENSI
In order to examine the integrityand reliabilityof the nufus censi the totals of the populationsrecordedin them will be comparedwith figures from another source. The table below is composed of the number of families and percentagesof the religiouscommunitiesin Jerusalemas reflected in the censi of 1883 and 1905 (taken from Tables 2 and 4) and parallel population numbersand percentagescalculatedfrom the SummaryTable for the city's populationin a comprehensiveresearch on Jerusalemof that period.81 Looking at this table what can be seen at first glance is that the percentages of the Jewish population in both dates are considerably higher in the SummaryTable than in the censi - by 21 per cent in 1883 and by 17.4 per cent in 1905. Before reaching any conclusion we must take into account that the 1883 census was carried out only in the Old City, while the SummaryTable referredto the whole city. By that year there were already nine Jewish housing estates outside the walls of the Old City with a population of nearly 2,000,82while the number of Moslems and Christianswho settled in the New City until that date was negligible.Deductingthis numberfrom the number Tablefor thatyearwe get 17,400in the Old City of Jews in the Summary which constituted50.7 per cent or a little over half of the populationof Jerusalem.Adding the numbersof the Moslem and Christianfamilies in the 1883 census we get 3232. An equal numberof Jewish families in the Old City exceeds by 1450 (or 44.9 per cent) the numberof the familiesregisteredin the census- a gap whichcan be explainedonly by of the non-registration foreign nationals.From the numbersdisplayed the SummaryTable it is evident that, unlike what could have been by deducted from the nufus figures,the Jews became in the early 1880s a majorityin Jerusalemwhile the Moslems made up about a quarterof about a fifth.83 the populationand the Christians Both percentagesof the Jewishpopulationin Jerusalemfor 1905were in considerablyhigher than their counterparts 1883:while accordingto the nufus census the Jews were approaching of the city population, half
46

TABLE 7 1905 JERUSALEM CENSUS - FAMILIES AND INDIVIDUALS IN INSTITUTIONS
Place of habitation and/or registration
Community
Quarter
Population Number Description Employee Families Employees Employee Family Employees Employee Family Employee
Ashkenazis Alliance School Sephardis Moslems Sha'arey Tsedek Ashkenazis
Ya'qubiyya
3 6 1 18 1 1
Family
Hospital Afghanand Uzbek Hospices School Maymuniyya Moslems Bab Hutta Nasara Nasara Nasara Nasara Nasara Bab el-'Amud 14 215 3 2 1 1 17 5 3 3 4 96 SchoolStaff Priests,Monks Nuns Employees Nun Nun Nuns Service Women Nuns Service Women Monks Young Priests (fromSyria and Lebanon) Monk Employees Families Employees, Pupils FemalePupils Employees Relatives Moslems Wad 94 Dervishes and others
GreatGreekMonastery Greek Orthodox St MellanyMonastery GreekOrthodox Greek School GreekOrthodox
St AbrahamMonastery GreekOrthodox St NicholasMonastery GreekOrthodox St AutimyusMonastery Greek Orthodox
The LadyMonastery
Greek Orthodox
Bab el-'Amud
St Anne Seminary
Catholic
Bab Hutta
SyrianMonastery SyrianOrphanage (Schneller)
Assyrians Protestants
Sharaf Shifa
1 46 109
Greek Orthodox
13 6
THE QUARTERS
OF JERUSALEM
IN THE OTTOMAN
PERIOD
47
TABLE 8 1915 JERUSALEM NUFUS CENSUS - JEWISH FAMILIES BY COMMUNITIES AND QUARTERS Total Ashkenazis Totalin Jerusalem 2469 % Total in the Old City % Total in the New City % Quarter 0 Sharaf L Wad D Babel-'Amud C I T Y Silsila Nasara Sa'diyya NebiDa'ud 497 1649 66.8 267 53.7 1382 70.1 203 25 12 27 531 442 330 148 126 85 45 40 38 37 35 32 30 18 17 8 5 4 1 509 6 306 145 124 75 384 31 29 31 15 22 21 3 14 1 4 Sephardis 523 21.2 523 26.5 -
Georgians 153 6.2 114 23.0 39 2.0 16 10 79 9
Moroccans 144 5.8 116 23.3 28 1.4 37 60 3 16
1972
256 95 94 52 -
221 4342 3 103 7 6 8 3 20 4 1 4 18 -
Tululel-Masabin Bukhariyya Rahiliyya Masabin Ukasha N Shifa E Manshiyya W Halabiyya Tawahin Bab el-Khalil C Yahudiyya I Ma'manAllah T Isra'iliyya Y Musrara Ya'qubiyya Habash SheykhJarah Birka Mas'udiyya Baq'a Jadida Mahkama Sarrafiyya Talbiyya
2 6 2
-
5 15 1 -
3 1 3 5 5 1 -
1. Some of the families registered here as Sephardic are actually Jewish-Bukharian or Jewish-Georgian. 2. Some of the families registered here as Sephardic are actually Jewish-Bukharian or Jewish-Georgian. 3. Some of the Jews registered here as Sephardic are Jewish-Georgian. 4. 110 pupils at the Ashkenazi Orphanage were also registered in this quarter. 5. See footnote 1.
48
accordingto the SummaryTable they were a little less than two thirds of it - 64 per cent of the city's inhabitants.Taking as a basis the 4253 Moslem and Christianfamilies registered in the census which made, accordingto the SummaryTable, 36 per cent of the city's population we get a total of 11,814 families in Jerusalemin 1905 of which 7560 (64 per cent) were Jewish. The difference between this number and the numberof Jewish families recordedin the census, 3701, is 3859 or 51 per cent which were not registeredbecause they were not Ottoman nationals.
TABLE 9 1883& 1905NUFUS CENSIIN JERUSALEM COMPARING PERCENTAGES OF WITHTHE SUMMARY RELIGIOUS COMMUNITIES TABLE
Year Source Territory Census Old City
1883 Table Summary Jerusalem % Census Jerusalem
1905 Table Summary Jerusalem % Individuals 62,500 32.3 17.6 46.6 64.0 21.2 18.4 11,000 40,000 11,500
Categories Families of Enumeration Total Moslems Jews Christians 5014 1964 1782 1268
% Individuals Families % 34,300 7954 2566 3701 1687
39.2 24.2 35.5 56.5 25.3 19.2
8,300 19,400 6,600
The above calculationsare based on the assumptionthat unlike the Jewishfamilies, ForeignMoslemand Christian familieswere registered in the censi (see the entriesfor foreignregistrants the 1905census in at Table 4). This assumptionwill be shaken to some extent if we cast a glance at the relative sizes of the Moslem and Christiancommunities in Table 9. While accordingto the 1883 census results the Moslems outnumberedthe Christians 14 per cent, accordingto the Summary by Table figuresfor that year the differenceamountedto only 5 per cent. The gap between the two communitieswas narrowed a little in the census of 1905, though it still remained large - 11 per cent. On the other hand, according to the SummaryTable figures for that year, the Christianssurpassedthe Moslems, though by a thin margin. As it appears, there were more foreign Christianfamilies in Jerusalemthan the 98 recordedin the 1905census. This in turnreducesto some degree the percentageof Jews in the city calculatedabove. The growthof the Christianpopulationof Jerusalemin the second half of the nineteenth
49
centurycan be attributedto the strongbuildingactivityof the Christian Churchesand missionsoutside the Old City walls (see below).
POPULATION DISPERSAL IN JERUSALEM IN THE LATE OTTOMAN PERIOD
In the Old City Though, as has been shown in the previous chapter, the nufus censi cannot be fully trusted as far as population numbers are concerned, its quarter/milletregistrymethod can be used to build the mosaic of different populationsliving side by side or mixed in the various parts of the city. Earlier we established that the partition of the Old City into four ethno-religiousquarterson the nineteenthand early twentieth-century maps had its roots in the Middle Ages. On the other hand, it was completely detached from the traditionalnineteenth-century quarter system of the city depicted in the earlier section on the late Ottoman period. One of the most outstandingof those maps 84 had alongside of the usual four-quarteredsystem, an equivalent division in Arabic into Haret el-Muslimin (Moslems Quarter), Haret en-Nasara, Haret el-Aman and Haret el-Yahud. Many quartersidentifiedwith Moslem ethnicgroupsdid exist in the cityin the MiddleAges anda few in modern times, but there was never any quarternamedthe 'MoslemQuarter'in the traditionalquartersystem of the Old City. In contrast, traditional quarters named after the religious minorities- Christian, Armenian and Jewish - did exist, but only as parts of the modern quarters called after those communities. The attempt made by the compilers of this map to show that their partitionof the city was derived from local traditionwas therefore futile. The modern maps of the Old City were the result of observationsin which the Western explorers who sketched them were impressedby the phenomenonthat certain parts of the city were inhabited mainly by a certain population. But how reliable were those observations?In order to answerthis question, the Old City communitiesgeographicallay-out, as derived from the nufus books, will be presentedbelow divided accordingto the four quarters. What made this arrangement possible was the consistencybetween the four-quartered religious-ethnic partitionof the city and its divisioninto seven nufus quarterswhich went as follows: Bab Hutta, Sa'diyyaand Wad was the Moslem Quarter,Bab el-'Amudand Nasarathe Christian Sharafthe Armenianand Silsilathe JewishQuarter.Since in Quarter,8s
50
MIDDLE
EASTERN
STUDIES
the 1883census the Moslemcommunityalone was dividedinto quarters and as only Jewishfamilieswere registeredin the 1915census, only the data collected in the Old City in the 1905censuswill be analyzedhere.
TABLE 10 BY IN 1905NUFUS CENSUSIN OLD JERUSALEM FAMILIES COMMUNITIES THE FOUR ETHNO-RELIGIOUS QUARTERS Total Moslems Jews Christians (except Armenians) 1250 29.8 % 1139 42.1 % 64.6 61.6 22.5 16 1.3 2.0 127 2.2 10.5 1259 30.1 % 43.5 548 29.6 56.5 33.2 711 56.9 10.1 24.6 82.4 94 9.7 31.7 121 100 396 31.7 12.9 646 66.8 % 227 23.5 967 23.1 % Armenians
Total % nufus quarter(s) Moslem Quarter Bab Hutta Sa'diyya Wad
4187
1849 44.1 %
121 3.0 %
1762
122 Christian Bab el-'Amud 784 18.7 6.6 Quarter Nasara % 15.6 Armenian Sharaf Quarter % Jewish Quarter Silsila 382 9.1 40
The table above combinestogetherthe two quarter-systems their and

populations.86
the Examining tablewhichpresentsthe originaldataof the 1905census (Table 4) and the above table we can infer the following: 1. The inner part of the Moslem Quarter, Bab Hutta, which had no common borders with any non-Moslem quarter, had a very high percentageof Moslem families with tiny Christianand Jewish populations. The north-west part of Moslem Quarter, Sa'diyya, which lay closer to the ChristianQuarter, had a Moslem majority followed by a largeChristian minority.In both quartersput together the Moslem's rate was 84% making the north part of the Moslem Quarter a distinct Moslem area as it had been in previous times. The south part of the Moslem Quarter, Wad,87a clear Moslem area for centuries, was in 1905 a mixed area in which the Moslems numberedonly 44.4%- a little less thanthe Jews who came fromthe
51
overflowingHaret el-Yahudat the other side of Bab es-SilsilaStreet (see the later part of the section on the late Ottomanperiod). Wad could have been defined as the north part of the Jewish quarteras much as it was consideredthe south partof the Moslemone. It is not then that it appearedin C. Schick'smap from 1894/5as a surprising fifth quarterin the Old City called 'GemischtesQuartier'(German: 'Mixed Quarter'). An Arabic source from the period describedthe four traditionalquarterswhich constitutedthat nufus quarterin the following manner: Qattanin- Jews and Moslems, Bab es-SilsilaMoslem majority, Wad and 'Aqabet et-Takiya- situated closer to
the Christian Quarter - mixed.88
Only a little over 60% of the Old City Moslem families were registeredin the Moslem Quarter.Nearly 30% have been recorded whichcould have been in the Jewish Quarter,in Haret el-Magharba considereda southerncontinuationof the Moslem Quarter.89 Most of the rest were registeredin Bab el-'Amud. The rate of the Moslem families among those recordedin the Moslem Quarterwas a little less than two thirds. 2. The population in the northernpart of the ChristianQuarter, Bab el-'Amud nufus quarter, was mainly Christianwith large Moslem and tiny Jewish minorities. Its eastern part, the traditionalquarter of Bab el-'Amud, which historically consisted of the habitation areas of Moslem groups, was described by the above source as while Haret el-Haddadinwhich lay at its 'with Moslem majority'90 was to west side, historically Christian, according the same source 'an area'. Nasaracensi quarterto the southwas almost entirelyChristian entirely Christianwith a tiny Moslemminority.The four traditional quartersconstitutingthat nufusquarterwere describedby the above sourcethus: Khanez-Zeyt, NasaraandJawalda Christian majority,
Mawarna - wholly Christian.91
Two-thirdsof Old Jerusalem'sChristianfamilies were recorded in the quarternamed after them, a little less than a quarterin the Moslem Quarterand the rest, about 10%in the Armenianone (not includingArmenians). Over four fifths of the families registeredin the ChristianQuarterwere Christian. 3. All the Armenian Orthodox families which were written down in the 1905 census were recorded in the Armenian Quarter (Sharaf) numberingnearly a third of the registrantsat that quarter.Relying on past times, it might be assumedthat those families have lived in the ArmenianMonasteryCompoundknownas 'Haretel-'Arman'or aroundits walls. It mightbe equallyassumedthat the big numberof Jewishfamiliesrecordedin Sharaf- a little more than the Armenian
52
ones - lived in its east part which became in the second half of the nineteenth century the west part of Haret el-Yahud. The Christians (apart from the Armenians) constituted a quarter of Sharaf'spopulation and the Moslems about 10%. The traditional term of Haret el-'Arman was a lot more appropriateto define the Armenian region of the city than the modern term 'Armenian Quarter',the north of which, situatedamongthe ChristianQuarter, Haret el-Yahud and Haret el-'Arman and comprisingthe Moslem Haret el-Jawa'na,was definedby the above sourceas 'mixedarea'.92 4. More thanhalfof the familiesrecordedin the JewishQuarter(Silsila) in 1905 were Jewish. The rest were all Moslem who lived in Haret Ninety-eightper cent of the Jewishfamiliesof the Old el-Magharba. were registeredin Silsila(in Haret el-Yahud)and the adjoining City quartersof Sharafand Wad. Small numberswere recordedin Bab el-'Amud and Bab Hutta (in that order).
Summary
In the north of the city - as far as the line formed by Via Dolorosa, 'Aqabet el-Khanqahand St Francisstreets- the east and middle parts were Moslem while the west was Christian.The border between the areas populated by Moslems and Christiansin that part of the city was then not the one suggestedby the moderndivisionof Moslem and Christianquarters- Suq Khanez-Zeyt - but some line west of it, inside the last quarter.In the middlepartof the city- borderedin the south by Bab es-SilsilaandDavidstreets- the borderbetweenthe Jewish-Moslem east (or center, if the Temple Mount is taken into account) and the Christianwest was, accordingto the censi, identicalwith the boundary betweenthe MoslemandChristian quarters.Southof thatline, the chain of traditionalcommunityquarterswhich comprisedmost of the area Haret el-Magharba,Haret el-Yahudand Haret el-Arman,as they were aligned from east to west - representedthe partitionof the territory among differentpopulationsmore authenticallythan the cumbersome divisioninto Jewishand Armenianquarters(whichcovered though the whole area). Another way to partitionthe Old City, relyingon the censusresultsis accordingto populationdensity. From that aspect the city was divided into the followingthree parts: 1. Region of low density- the West, made of the mostlyChristian of territory NasaraandSharaf,in whichthe numerouschurches, monasteriesand other institutesof various Christiancommunities occupiedconsiderableparts.93Only a little over 13% of the Old City populationlived in that thirdof the city.
53
2. Region of medium density - the North, made of the censi
quarters of Bab Hutta, Sa'diyya and Bab el-'Amud. In this third of the city lived a little over a third Moslem-Christian of its population. 3. Region of high density- the area lying west and south-westof the TempleMountwas inhabitedby halfof the city'spopulation (30% in Silsila, 20% in Wad). Due to that excess of living density this Jewish-Moslemterritory may be defined as the slums of the Old City.
CONCLUSION
Thoughthe moderndivisionof the Old City to ethno-religiousquarters gave a fairlygood indicationof the areasin the city inhabitedby different and populations,its genuinestrongpointslay in its simplicity the straight main streetsin the city, amongthe four quarters. boundarylines, along These advantagesclaimed, inevitably,theirprice:ignoringmixedzones and annexing territoriesinhabitedby a certain populationto quarters attributed to other communities (the outstandinginstances: Jews in the south of the Moslem Quarter, Moslems in the north-east of the ChristianQuarter, Moslems in the east of the Jewish Quarter, Jews in the east of the Armenian Quarter, mixed area at the north of the ArmenianQuarter). The negative of this division, if one were to imagine which of the communitiesdid not live in any of the four quarters,was as follows: the was whichresidedin all fourquarters the Moslem,there only community in the ChristianQuarterapartfrom its north-eastcorner were no Jews inhabitedmainlyby Moslems(Bab el-'Amudtraditional Quarter),there were no Christiansin the Jewish Quarterand Armeniansdwelt only in the ArmenianQuarter. In the New City Before attendingto the layout of populationsin the variouspartsof the New City it is worthwhileto try to find out if the data collected at the censi can attest the phenomenon,alreadydescribed,of movingfromthe Old to the New City. The table below reflectsthat processby comparing the totals of populationin Tables2 and 4. The relevant findings from the above table are the following: the percentage of the biggest community in the Old City's population, the Moslems, had increased from 1883 to 1905 by 6.1%, though the
54
MIDDLE
EASTERN
STUDIES
TABLE 11 1883 & 1905 NUFUS CENSI IN JERUSALEM - TOTALS OF POPULATION FAMILIES BY RELIGIONS 1883 Old City Total % Religious Affiliation Moslems Jews Christians 1964 1782 1268 5014 1905 Old City 4272 56.5 % % New City 3284 43.5 % Foreigners 398 Total 7954
39.2 35.5 25.3
1934 1250 1088
45.3 29.2 25.5
332 2451 501
10.1 74.6 15.3
300 98
2566 3701 1687
32.3 46.5 21.2
number of Moslem families registeredin the Old City had decreased by 30 from census to census. In contrast,the percentageof Jews in the Old City was reducedby about the same rate (6.3%) between the censi and the numberof Jewish families by more than 500. The percentage of Christianfamilies in the Old City remained steady although their number decreased by 180 between the censi. In the New City, three quartersof the families registeredin 1905 were Jewish, 15% and 10% All Christianand Moslem, accordingly. these datapoint in the direction of what was said above:the slownessof the Moslemsin leavingOld City (or, in other words: the stabilityof the Moslem populationinside the Walls) and on the other hand the quickerpace of the Jews leaving it and settling outside the Walls. Of course, as can be understoodfrom the numbers,not all the Jewishfamilies registeredin 1905 in the New City came from the Old City - some of them were new immigrantsto the country. The Christianslagged behind the Jews but outnumbered the Moslems, by more than 5%, in settlingNew Jerusalem. The table below presents data pertaining to the three religious denominationsin the 1905 census, calculatedfrom Table 1 according to the five regionsof the New City outlinedearlier. of There follows an outline of the distribution populationsfrom the three religions in the New City as depicted by the data presented in Tables 4 and 12. Lying north of the Old City, region 1 was the only New City part in which the Moslemsmade the largestgroup, followed by equal numbers of Jewish and Christianfamilies. Its east part, Sheykh Jarah, was the only census quarteroutside the Walls with Moslem majority. Beside the Moslems there were there many Jewish families and few Christian

TABLE 12 1905 NUFUS CENSUS IN NEW JERUSALEM - FAMILIES BY RELIGIOUS AFFILIATIONS IN THE FIVE REGIONS
55
Total
Total 3284
Jews
2451
Christians
501
Moslems
332
Region
1. North of the Old City 563
o%
%
17.1 164 29.1 29.8
%
6.7 163 29.0 39.8 976 99.9 0.1 7.4 181 51.4 40.9 42.1 1033 94.5 4.8 4.0 97 32.4 47.2 141 28.1 52 10.4 144 28.7 1 0.2 32.6
%
71.1 236 41.9
2.
North part of the New City
977 % 10.7
8.1 27 7.7 2.4 8 0.7 18.4 61 20.4
3.
Center of New City %
352
33.3 4. West of the City Center South and west of the Old City 1093 % 9.1 5. 299
ones. Continuingwestwardswe arriveat Mas'udiyya where the Moslem families recorded were equal in number to the Christianand Jewish ones put together. The last group was by far the smallest. In Musrara, situated west of Mas'udiyya,begins the Jewish-Christian territoryof central Jerusalem.The large Christianmajorityhere was followed by a big Jewish minority and a tiny Moslem one. The population in the center of the city (region 2) - smaller, as expected, than in most of the residentialareas- was made of a marginalJewishmajority,a large Christian minorityand a smallnumberof Moslemfamilies.We findhere and the adjoiningquartersof Manshiyya Habashin whichthe Christian familiesmade the majorityfollowed by nearlyequal numbersof Jewish and Moslemfamilies,Yahudiyyawith predominant Jewishmajorityand a no Moslemsat all, Sarrafiyya, Jewish-Christian quarterand Mahkama in whichthe largeJewishmajoritywas followed by a Christianminority and few Moslem families. South of the city's center, in region5 - the least populatedof the five regions - the Christianswere the largest group followed by the Jews. West of the Old City in the scattered-aboutquarterof Bab el-Khalil more Jewishfamilieswere recordedthan the joint numbersof Christian and Moslem ones (in that order). Westwards,the neighboringquarters
56
with a considerable of Ma'manAllah andTalbiyyawere mainlyChristian number of Jewish families and a negligible number of Moslem ones. Some distanceto the southlay Baq'ain whichonly MoslemandChristian familieswere registered,in equal numbers. North and west of the City Center lay the two most populated territories of the New City, inhabited almost exclusively by Jews. The northernbetween them, region 2, consisted of five wholly Jewish and Masabin Tululel-Masabin the north in quarters Birka,Bukhariyya, of the city and Ukasha in the vacant area between the north and the center. The other Jewish-inhabited territory,region 4, lay a kilometer to the west along Jaffaand Agrippasstreets. It also includedfive entire Jewishquarters Tawahin,Isra'iliyya, Jadida,Halabiyyaand Rahiliyya. In Shifa over two thirdsof the registeredfamilieswere Jewish.The rest consistedof the Christian(mainlyProtestant)familiesof the employees in 'Schneller'- the SyrianOrphanage.Ya'qubiyya was a Jewishquarter families. with few Moslem and Christian
Summary
Relying on the 1905 census results, the New City can be divided into two distinctzones: A. Regions 1, 3, 5 - a strip of land adjacent to the Old City, wider than a kilometernorth of the Walls, narrowing few hundredmeters to north-westof the Old City- the centerof the New City, wideningagain from them south of the Old City west of the Walls and disconnecting an ethno-religiousmixed territoryin whichthe Christians the Jews, and were morenumerous in nearlyequalnumbers, thanthe Moslems.About and 90%of the New CityChristians almostits entireMoslempopulation morethana thirdof the inhabitants lived in thiszone whichcomprised of the New City. B. Regions 2, 4 - an area lying north-westof the Old City and the New City center, in an averagedistanceof a kilometerfrom the Walls, beyond zone A, which was almost entirely Jewish. Over four fifths of New Jerusalem'sJews lived in this zone which compriseda little less than two thirdsof the populationlivingoutside the Walls. Each of the two zones consisted, by coincidence, of twelve census quarters. Conclusion The generallay-outof the populationin the New City nufusquartersas reflectedin the 1905 census registersagrees with the process of settling
57
outside the Old City walls even if the population'snumberscannot be of fully relied on, owing to the non-registration non-Ottomannationals in the censi. Epilogue Seventy-oddyears passed since the end of Ottomanrule in Jerusalem, a period in which the city grew considerablyin territoryand number of inhabitants.The layout of populationin variousparts of the city as depicted above has changedin consequenceof events whichtook place in those years. These changesare specifiedbelow: - The two Jewishestates situatednorthof DamascusGate, Eshel Avraham and Kirya Ne'emana (see Mas'udiyyaand Musrara quartersabove) were destroyed in riots that occurredin 1929 and abandoned. - Followingthe riots of 1929and 1936many of the Jews living in the Old City moved to the New City. - The inhabitantsof the Jewishestate of ShamaHouses (see Bab el-KhalilQuarter)fled in 1938. The Arab familieswhichsettled there fled in 1948. In 1970the Israeligovernmentevacuatedthe Jewishpopulationwhichsettledthere as a partof a development project. As a result of the 1948war Jerusalemwas dividedinto east and west parts between Jordan and Israel accordingly.This partition brought about the followingpopulationmoves: - The two Jewish estates lying north of the Old City, Shim'on HatsadikandNahalatShim'on(see SheykhJarahQuarter)were destroyedand abandoned. - The JewishQuarterinside the Walls (or what was left of it) was evacuatedby its Jewishinhabitants. - The ethnicallymixedestate of Joratel-'Eynab(see Bab el-Khalil Quarter) was destroyed and remainedin no man's land until 1967. - The Arabic (Christianand Moslem) population living in the center of the New City, the quartersof Musrara,Talbiyyaand Baq'a and the west part of Abu Tor (in Bab el-Khalil censi quarter)evacuatedthose territories. The city was reunifiedby Israel in 1967. The changesthis time were the rehabilitationof Haret el-Yahudin the Old City and the razingto the groundof the neighboringHaret el-Magharba order to create an in in front of the Western(Wailing)Wall. open space
58
Other partsof the city, discussedearlierand not mentionedhere, are inhabitedtoday by the same populationsas in the late Ottomanperiod.
CONCLUSIONS
The physical layout of a city consists of houses, alleys, streets, roads in and open spaces. Quartersare not distinguishable the scenery of a are suburbsdetachedfrom its main part or particularly city unless they old or newly built areas inside it. In any other case referring to a certain area in a city - usually a system of streets - as a quarter is a conventional abstractionexpressed through calling it by a certain sections of a city as quartersnecessitates the name. Naming/defining existence of self-conscious city's communitywith a measure of selfgovernment. Neither of those two conditions did exist in medieval Jerusalem. Quarters however did exist in it. They sprang from real features existing in the city's scenery: streets. The names of those streets were derived unofficiallyfrom groups of people who lived or tradedin them or from knownsites lying in them. In the course of time the territoryarounda certainstreet and the alleys and streetsbranching from it became known by the street's name. At times the name spread also to neighboringstreet-systems.In that way a quarterwas formed. Both the street and the quarterthat developed from it were known as 'hara'.Divided into stages this processwill look as follows: 1. Case a: a group of people (e.g. Bani Zayd) gives its name to the street in which it lives (Haret Bani Zayd) which conceptuallybecomes a quarter. Case b: a site (e.g. Bab HuttaGate)gives its name to the street in whichit is situated(HaretBab Hutta). 2. The area surrounding street becomes a quarterknown by the the same name as the street's (Haret Bani Zayd, Haret Bab Hutta). In accordancewith the way they were created, the boundariesof the late medieval quartersof Jerusalemwere, in most cases, undefinable since they ran not along streets but among them. In other words: there were no real borders between those quarters. Peripheralareas of neighboringquarterscould have belonged equally to each of them (situationswhichexist also in modern,plannedand less densely built-up cities than the Old City of Jerusalem)unless the boundariesamong the quarterswere also amongpopulations. Since the conceptionof quartersas spatialsub-unitsof a city did not exist in medieval Jerusalem,areas in it did not acquiretheir names in
59
a direct mannerbut only throughthe stychicprocess describedabove. ones. The Site-namedquarterswere more solid than population-named latter were susceptibleto the settling, expandingor vanishingof ethnic and religious groups in the city, which affected them in the following ways: inhabitedby ethnicgroupsof the samecreed 1. Adjoiningquarters 'dissolved'in time and were incorporatedinto their neighbors named after sites. 2. Population-named quarterswere replaced,partiallyor wholly, by quarterscalled afterother populations. 3. In a unique case following a big increase in the population of a certain communityin the nineteenth century, a quarter called after a site was 'covered'by its neighbornamed after a population. of in The numberof quarters OldJerusalem the nineteenthcenturywas to thatof the sixteenthcentury.About half of themwere, in nearlyequal name and location, a continuationof their predecessors.Followingthe phenomenathere was, however,a differencein function quarter-change between the two relatedquartersystems.That of the earlierperiod was usually ethno-religious- most of its quartersconstitutedthe dwelling areas of different groups in the city's population. Consequentlythey were in most cases small and left among them a lot of 'no man's'land which did not belong. On the other hand, the later system's function was mainlygeographical.Its quarterswere, as a rule, biggerthan those of the sixteenth century, comprisingtogether almost the whole Old City territory.Few of them retainedtheirmedievalpopulation-oriented nature.The restwere identifiedsolely withareasin the city, even if some of them kept their obsolete populationnames. This change of the Old territoriesto one City from a conglomerateof secludedethnic-religious mixedcity (or at least to a city whereboundaries amongareas ethnically settled by differentpopulationswere not as stiff as in previous times) can be consideredan aspect of its transitionfrom the Middle Ages to the ModernAge. In contrast to that process of modernizationwhich the traditional quartersystemof the city went through,the partitionof the Old City on maps, drawnby foreign explorersin the nineteenthcentury,was based on two principlesderivedfrom previoushistoricalperiods: 1. Geographical the basic, Roman planned, divisionof the city two maincrossingstreetsto four big squareparts. by 2. Sociological- the medievaltraditionof definingquarterson an basis. An administrative quartersystem which ethnic-religious
60
combined the qualities of the above two systems was that of the nufus censi, designedin the late nineteenthcentury.While springingup from the authentic,historicalquartersystem, its straightwell-definedboundariesamong the quartersand their covering the whole territory of the city were like those of the modern division into four quarters. The question as to which of the systems of quarterswas the most appropriateto representthe Old City on maps was not decided, however, in any academicdiscussion.If the Old City is divided on today's maps, in Hebrew as in the European languages, to the four, nineteenth-centuryintroduced, community quarters and not to quarters which existed along centuries, it is because the were laid by people who foundationsof its moderncartography came from outside and not from the city itself.
NOTES 1. Muhammadas-SayyidMuhammad,Asma' wa-Musammayat Ta'rikhMisr almin Qahira,Cairo. 1986,p.41. embodimentof this Arabic spirit were those army2. Probablythe most remarkable towns erected in the seventh centuryin Iraq and North Africa by the conquering Moslems- Kufa, Basra, Fustat and Kairouan- which were made of the dwelling whichtook partin the conquest. placesof the tribesand sub-tribes 3. I.M. Lapidus,Muslimcitiesin thelaterMiddleAges, Cambridge, 1988.p.85. 4. The Arabicwordused in Tunisiafor a quarter 'hawma',whichin its colloquialform is 'homa' recalls, even more strongly,the Hebrewword 'homa'- which means a city wall'. If we presumean etymologicalconnectionbetween the two words, 'hawma' can be interpretedas an area lying inside the walls of a city or possiblyas an area surrounded a wall insidea city. by 5. H.H. Ben-Sasson,Retsefootmoura (Hebrew),Tel Aviv, 1984,p.161. 6. A nineteenth-century Westernvisitorto Jerusalem describedthe city's streetsin the followingmanner:'Streetsin the Europeansense of the word have no existence in Jerusalem.No Orientalcity has them ... It musthave quarters it need not have but the series of open ways, cuttingand crossingeach other, which we call streets ... names ... No true Orientalcity has streets with native names' (W.H. Dixon, The Holy Land, London, 1856, vol.II, pp.14-15). When Dixon visited it there was in still no municipality Jerusalemand no name-platesin the streets. However his of and impression the chaos of streetswas exaggerated resultedfromthe fact that he did not know the city as well as its inhabitants apparently not knowArabicand did the languagein whichthe variousstreetsand placesin Jerusalem were named. The outstanding exceptionto thatrulewas the areain the middleof the city knownas whichwas built as a modernmarketonly at the beginningof the twentieth Muristan century. C.W. Wilsonsawin the TempleMountin TheOrdnance Survey Jerusalem of (London, 1865)partof the MoslemQuarter. drawnduringthe MiddleAges (only by Europeans)were all The mapsof Jerusalem picturemaps. J. Prawer,A Historyof theLatinKingdom Jerusalem of (Hebrewversion),Jerusalem, 1971,vol.2, pp.298-9.
such alleys as connect one quarter to another . . . are rarely honoured with public
7. 8. 9. 10.
61
Hebraica Jerusalem. 11. Encyclopedia 12. Al-Uns al-Jalilbi-ta'rikh al-Qudswal-Khalil, Amman, 1973.vol.2, pp.51-55. 13. Or a group belongingto the Arabiantribe of al-Ghawriyya Kahhala,Mu'jam (U. Qaba'ilal-Arab,Damascus,1949,vol.3, p.889). Anotherpossibilityis that the word and had 'el-Churiyya' been copied wronglyfrom Mujir'sad-Din manuscript should was Haretet-Turiyya mentionedby Mujiron p.57 as have read instead et-Turiyya. it Apparently was inhabited people from by lyingin the same locationas el-Ghuriyya. inside et-Tur- Mountof Olives, situatedacrossthe valley,oppositeHaretet-Turiyya the Walls. 14. The gate was named after the Koranic(Chapter2 - al-Baqara,55) and Islamic of traditional storyaboutthe Children Israelwho were told to passthroughit bowing, in or (Arabic:'remission') orderthattheirsinswouldbe utteringthe word'hutta' 'hitta' pardoned,but they said instead'hinta'(Arabic)or 'hita'(Hebrew)meaning'wheat'. could have been appliedto any groupwhichcame to Jerusalem 15. The name Masharqa from the east. Anyhow a group called Masharqawas part of the Bani Sakhr- a (Kahhala,Mu'jam,vol.3. largegroupof tribeswhichdwelledmostlyin Trans-Jordan p. 1097). of 16. A Bedouin tribe by that name was a sub-group Masharqa (ibid, vol.II, p.251) see previousnote. 17. Namedafterthe bigcolumnwhichstoodin Romantimes,withthe emperor's statueon it, in the centerof a squareat the innerside of the gate. It was used as a starting-point for measuring distancesalongroadsbuiltby the Romansin Palestine. is of du or 18. Marzaban Marzuban a mispronunciation 'Marches Bain'(French:'stairsof mainstreet,today'Aqabetel-Khalidiyya, known as was the bath-house') the quarter's of The street descendedfrom the in the thirteenthcenturyJerusalem the Crusaders. middleof the city to the bath-housesituatedat its lower (east) end in el-WadRoad, knownin Arabicas Hammamal-'Eyn(springbath-house). of as 19. Portrayed the 'guardians Jerusalem' Qaba'ilal-Arab,Beyrut, Mu'jam (Kahhala, Qala'idal-Juman). 1979,vol.v, p.199- cited fromal-Qalqashandi's 20. Ibid, Damascus,1949,vol.II, p.458. to was 21. According Mujirthisquarter knownbeforeas Haretel-Akrad(Kurds Quarter). 22. Among the inhabitantsof this quarterwere also familieswho had emigratedfrom MoslemSpain. aboutthose censi was takenfrom 'Arey Erets-Israel 23. The information bameahha-16' Jerusalem,1955, (Hebrew) by B. Lewis, Yerushalaeem mekhkareyErets-Israel, pp.117-127. 24. This is the only source in which that quarterwas called Bab el-Hutta and not Bab Hutta. 25. Kahhala,Mu'jam,vol.1, p.378. 26. Salta was a clusterof tribes from the region of Jebel Shammar the north of the at to ArabianPeninsula(ibid., p.364). Partof them migrated the Trans-Jordanian town of Salt whencethis groupapparently came to Jerusalem. 27. The lady was TunshuqBint Abd Allah al-Muzaffariyya had built in that street who a house known in Mujir ad-Din's days as the 'Lady House' or the 'Big House'. Tunshuqwas buried in 1398 in a mausoleumopposite her house (al-Uns al-Jalil, vol.2, pp.64-65). The buildingbecame known in followingcenturiesas the Takya (Arabic:'hostelfor dervishes')and the streetas 'Aqabetet-Takiya. 28. The convent was recordedin the second census (1533-9). It could not have been then the Franciscan Conventof St Saviour,situatednear today'sNew Gate bought from the Georgiansin 1559aftertheirmonastery MountZion on by the Franciscans was taken from them (as-Sayras-Salim Yafawar-Ramla wa-Urushalim. Franciscan fi FathersPress,Jerusalem,1890,p.172). 29. The monasteryhad appearedonly in the last censusas inhabitedby a community of Possiblyits namewas a mistakenwritingof Dir el-Musallabiyya GeorgianChristians. - Monastery the Cross- mentioned60 yearsearlierby Mujiras 'Kanisat(Church) of which belongs to the Georgiancommunity'(al-Uns, vol.2, p.51). al-Musallabiyya
62
west of the Old Cityin a valley knowntoday of Monastery the Crosslies 2 kilometers as 'RehaviaValley'. of in 30. The attitudeof the Ottomanauthorities Jerusalem the late MiddleAges towards the Christianminoritieswas negative not only because of the religiousdifference. OrientalChristiancommunities Armenians,Copts, Ethiopians,Greek Orthodox, with Syrians- were toleratedbut the Roman Catholics,suspectedfor sympathising Europeancountrieswhich had ruled Jerusalema few centuriesearlieror were the contemporaryenemies of the Ottoman Empire, were humiliatedand persecuted. In their approachtowardsthe Jews who did not have the backingof any political extortion.In the nineteenth powerthe Ottomanrulersmixedtolerancewith financial century,underthe pressureand influenceof Europeancountriesand aftera series of in reformsthe statusof non-Moslems the OttomanEmpireimprovedconsiderably. to 31. Haret el-Malatwas the streetwhich, situatedaccording Mujir'sdescriptionat the north-westcorner of the city, led 300 years earlier to St Lazar Gate in the north Jerusalem.Outsidethat gate stood at that period the leprosarium wall of Crusader fromwhichthe nameof the street called'Maladrerie' of Jerusalem (French: lazarette) in Mujir'stime was derived. 32. Bernardovon Breidenbach,Viaje de la TerraSanta, Madrid, 1974. The map is describedin 'Homot Yerushalaeem lifney Suleiman'(Hebrew)by N. Shor, Kardom 21-23, Jerusalem1982,p.42. Franciscan FathersPress,Jerusalem, 33. As-Sayras-salimfiYafawar-Ramla wa-Urshalim, 1890,pp.163-167. townsof Salt was 34. Haddadin a GreekOrthodoxtribewho livedin the Trans-Jordanian and Karak(Kahhala,Mu'jam,vol.I, p.249). The nameitself means'blacksmiths'. but it 35. Not only the compound alsothe streetssurrounding fromall sides- knowntoday Patriarchate streets- wereknownin the nineteenth as St James,AraratandArmenian centuryas 'Haretel-Arman'. 36. This maingate of the TempleMountwas namedafterQubbatas-Silsila(Arabic:'the ChainDome') - a smallvaultedbuildingsituatedeast of Dome of the Rock - which chainsaid to have hungthere fromthe sky in in its turnwas namedaftera legendary Biblicaltimes. 37. In P.H. Vincent'smap (Paris, 1912) the two parallelstreets, on both sides of the Takya buildingwere called each 'Aqabet et-Takiya.The southernamong them is knowntodayas 'Aqabetes-Saraya. 38. Those maps were the following: C.W. Wilson, OrdnanceSurvey of Jerusalem 1864/5- Map 1:2500, Southampton,1866;P.H. Vincent, JerusalemRecherches de et d'Archeologie d'Histoire,vol.I. el-Qudsesh-Sherif reseaude rues, Topographie, Paris, 1912. 39. Mapno.2 in the previousnote. 40. The Sarayor Saraya(Turkish:'palace,government house') was the buildingknown before as the Takiya(Arabic:'dervishhospice,asylumfor the needy')situatedin the middle of the traditionalquarterof 'Aqabet et-Takiya.Its full name was 'Takiyet KhaskiSultan'afterSultanSuleiman Magnificent's (knownalso as Roxilana) the wife who was believed to be the womanwho foundedit in 1522. Actuallyshe built only an east wingto a buildingwhichwas builtbefore (see note 27). The building(known in the nineteenthcenturyalso as Helena Hospital)servedas a free kitchenfor poor people until the early 1870swhen it became the center of Ottomangovernmentin Jerusalemand was renamedSaray(a)(the other Sarayaof the city - known also as Kiala- was adjacentto the north-westcorner of the Temple Mount and used as for barracks the Ottomansoldiers).Todaythe Takiya-Saraya buildingis a vocational school for children. 41. J. Prawer,vol.I, pp.213,419. 42. Rural sub-districtsnamed after Bedouin groups which had separate quarters in medievalJerusalem existedin the secondhalfof the nineteenthcenturyin Jerusalem of District,northof the town of Ramallah.These were the sub-districts Bani Murra, Bani Harithand Bani Zayd.
63
wars 43. The quarterwas destroyedin the Israeli-Jordanian of 1948and 1967and rebuilt afterthe last one with radicalchanges. afterhouseno.37in SuqKhanez-Zeyt(lyingnot farfromDamascus 44. Calledapparently times, was Gate, few steps northof 'Aqabetet-Tuta).The building,builtin Crusader and adaptedfor soap manufacturing used for that purpose,along manygenerations, by the Qutayna family (A. Cohen, 'Bet-mlakhale-yitsoursabon bi-Yrushalaeem' No.52, Jerusalem,1989,pp.120-124). (Hebrew), Cathedra, is 45. The building(lyingoppositethe Greek-Catholic Patriarchate) dividedtodaybetween and the Municipality's Departmentof UrbanImprovement GloriaHotel. 46. The presentSt James Street in the ArmenianQuarterwas namedin Vincent'smap The well-knownHaret from 1912 beside 'Haret el-Arman'also 'Haret esh-Sharaf'. southfromthe middleof was of esh-Sharaf Jerusalem for centuriesthe streetrunning and Bab es-SilsilaStreetinto the JewishQuarter the areaaroundit. It is inconceivable of that the Ottomanofficialstook the namefor the nufusquarter Sharaffroma small street knowncommonlyas Haretel-Arman. 47. 'ahya'Islamiyyabahta'in the original('Arif al-'Arif,al-Mufassalfita'rikhal-Quds, Jerusalem,1961,p.431). 48. See note 83. the whichadministers real estate property 49. Waqf(Arabic:'stopping') the institution of the Moslem Community,endowed by its members for charitableor religious purposes. 50. R. Kark, S. Landman,'Ha-ytseeaha-muslemitmi-hoots le-homot Yerushalaeem' in volume- Jerusalem themodernage, Jerusalem,1981, (Hebrew),Herzogmemorial p.184. 51. See note 55. 52. Herod Gate in the north wall of the Old City, closed until 1874, was opened on be-Erets-Israel that year at the demandof the Moslems(A.M. Lunz, Moreh-derekh (Hebrew),Jerusalem1891,p.101). 53. See note 64. one 54. NamedafterHusamad-Dinal-Jarahi, of Saladin's officers,on whose tombit was built. were not foundedat a particular but startedgrowing date 55. The Moslemneighborhoods settlementof people from the Old City in from the 1860s,as a resultof intermittent familyestates outsidethe Walls. in Arabicword'sarara' smallstone, 56. The rootof thisnamelies probably the colloquial as the area was covered by stones before it was built. Another possibleexplanation may be foundin the Arabicword'sirar' heightnot reachedby water,since northof that territory one of the upperends of Wadiel-Joz. lay 57. Named after the two heaps of dung whichstood from unknowntimes north of the Old City, at the corner of St George and Shmuel Hanavi streets (the site which Gate - the only passage between Israeli later became known as the Mandelbaum and JordanianJerusalemfrom 1948 to 1967). In the nineteenthcenturythey were to consideredby Jerusalemites be the waste of soap industryof previousages. A chemical analysisconductedin the 1920s discoveredorganic remainsin their soil and that led to the suppositionthat they consistedof ashes of animalssacrificedat the Templein ancienttimes. of 58. NamedafterUkashaIbn Muhsin,one of the companions the prophetMuhammad, who settled in Jerusalemfollowingthe Moslemconquest(about AD638), on whose tomb it was built. is 59. The center of the New City and of the whole of Jerusalem made of the triangleof Jaffa, KingGeorge and Ben-Yehudastreetsand its vicinity. 60. Namedafterthe buildingwhichstood at that place in previousgenerations servingas mahkama(Arabic:'courtof law') for the Moslemfellahinfrom the surroundings of of Jerusalem whichthe inhabitants the cityweretoo afraidto let into theirWalls.It was it nicknamed'barrani' (Arabic:'outer')in orderto distinguish from the well-known Mahkama inside the city, nearthe ChainGate. The buildingwas demolishedin 1834
64
MIDDLE EASTERN STUDIES of of Pasha,the Egyptian conqueror the country,followingthe crushing the by Ibrahim fellahin uprising(Neofityus, 'Annals of Palestine 1821-1841', Journalof Palestine Oriental Society,XVIII (1938), pp.125-6). in The map 'Environsof Jerusalem' the BaedeckerGuide for 1876 included,in the area of the New City, five windmills.One of them was situatedsouth of JaffaStreet, north-westof Thalita Kumi School, just in the territoryof Tawahincensi quarter. Street.In C. Schick's Threeothermillsweresituatedalongtoday'sRamban mapof the can city from 1894-5 two windmills be seen nearRambanStreet. One of them which has appearedin the formermapstill standsnearKingsHotel. All those millsstood in a distanceof nearlya kilometerfromTawahinQuarterbut since they were relatively whichstood, roughlyon the same level, in the mostlyempty area high constructions of the New City, it can be assumedthat they couldhave been seen fromthere. Mamilla described Mujirad-Dinas 'thelargestcemeteryin Jerusalem which was in by manyof its notablesand holy people have been buried... called "Bet Milo"by the Jews and "Babila" the Christians' (al-Unsal-Jalil,vol.2, p.64). by called aftera land-owner the Named afterthe areain whichit was built, probably by ArabicnameTalib. Mujirad-Dindescribed,in the late fifteenthcentury,'al-Baq'a'as 'the area with the in in best soil for agriculture the vicinityof Jerusalem whichownersof land built for summerhouses'(al-Unsal-Jalil,vol.2, p.61). themselvesluxurious At the outbreakof the First WorldWar, capitulations were abolishedand foreign nationals,amongthem manyJews, were expelledfromthe country. Jews mainlyfrom Mediterranean countries,whose ancestorslived in medievaltimes in Spain.Generallyspeaking:OrientalJews. and Most individual familyadditionsafterthe censi were not recorded. This assumptionis based on statisticaldata calculatedfrom the requestsfor copies whichreachedthe IsraelState Archivesin 1977. In most of nufusbirthregistrations cases the familiesof Moslem and Christianapplicantswere found in the registers, even if they themselveswere not to be found as they joined the families after the censi (see previousnote). Jews, mainlyfromEasternEurope,whose ancestorslived in Germanyin the Middle Ages. Generallyspeaking:EuropeanJews. The reason for that phenomenonwas apparently high percentageof old Jewish the to who were married youngwomen (Encyclopedia to Hebraica immigrants Jerusalem
- Jerusalem - Jewish history).
61.
62. 63. 64. 65. 66. 67. 68.
69. 70.
71. These villageswere the following:Sha'afat(Nahiyetel-Quds- ncrth of Jerusalem), Silwan, at-Tur, al-'Azariyya,Abu Dis, Sur Bahir (Nahiyet al-Wadiyya- east of Jerusalem),al-Malha,'Eyn Karm,Bet Safafa,al-Jora(NahiyetBani Hasan- southwest of Jerusalem),Lifta, Dir Yasin, (NahiyetBani Malik- west of Jerusalem). 72. In contrast,the Templarswho lived in the GermanColony of Haifa were registered in one of the town'snufusledgers. 73. Jews with foreigncitizenship were howeverrecordedin the nufusregistersof Haifa, Haderaand other towns. 74. Y. Ben-Arieh,Jerusalem the19thcentury: OldCity(Hebrewversion),Jerusalem, in the 1977,p.307. 75. Ben-Arieh,Old City,p.314. 76. Loc. cit., p.314. 77. Loc. cit., p.138. 78. Loc. cit., p.312. 79. Loc. cit., p.399. 80. Loc. cit., p.397. 81. Loc. cit., p.403. The SummaryTable is based on documentsand estimationsof consulates in Jerusalem(especiallythe British), estimationsof various visitors to Jerusalem,surveysmade by the expeditionof the BritishExplorationFund in the 1870s and other explorers,guide-booksto the Holy Land, private censi made by local newspapersand internalregistration Jewishcommunities(ibid, pp.395-9). of
65
numbers everytenthyear for Tablepresentedpopulation Sincethe originalSummary for beginningin 1870,the numbersfor 1883and 1905were calculated the table below by interpolation. 82. Ibid., p.397. table for previousyears (ibid., p.318) the Jews equalledin 83. Accordingto a summary 1870the two other religiouscommunities together(11,000Jews, 6,500 Moslems, put 4,500 Christians). Accordingto that table, the firstdate in whichthe Jews surpassed the Moslemswas 1840. The numbersfor that year were 5,000 Jews, 4,650 Moslems and 3,350 Christians. 84. Alderson,Simonds,Aldrich,BritishAdmiralty Map, London, 1841. 85. Bab el-'Amudwas the only quarterwhichdid not quite fit into that scheme:only its whilethe areaeastof SuqKhanez-Zeyt westerntwo thirdslay in the Christian Quarter was, on accountof its geographical position,a partof the MoslemQuarter(see Map 5). of in 86. The smallnufusquarter Nebi Daud, included the censitablesin the Old City,was becauselyingoutsidethe Wallsit was not an actualpart left out fromthis comparison of any of the four community quarters. 87. In Ebers and Guthe's map from 1882 most of Wad was included in the Jewish Quarter. 88. As-Sayras-Salim,pp.165-6. in 89. And indeed T. Tobler, a prominentexplorerof Jerusalem the middledecadesof the nineteenthcentury,saw in that area a part of the MoslemQuarter(Ben-Arieh, Old City,p.188). 90. As-Sayras-Salim,p.166. 91. Loc. cit., pp.163, 165. 92. Loc. cit., pp.163-4. 93. In EbersandGuthe'smapfrom1882therewasno Armenian and Quarter the Christian Quarterspreadover the whole westernpartof the city.

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The Quarters of Jerusalem in the Ottoman Period Author(s): Adar Arnon Reviewed work(s): Source: Middle Eastern Studies,

The Quarters of in Period Jerusalem the Ottoman

MIDDLE EASTERN STUDIES

THE QUARTERS OF JERUSALEM IN THE OTTOMAN PERIOD

i GATE.' GATE MOUNT Z I ON

200 oo tOO to meters

MAP 1 OLD CITY OF JERUSALEM

THE QUARTERS OF JERUSALEM IN THE OTTOMAN PERIOD

MIDDLE EASTERN STUDIES

MAP 2 IN QUARTERSOF JERUSALEM THE LATE FIFTEENTHCENTURY(ACCORDINGTO MUJIRAD-DIN)

THE QUARTERS OF JERUSALEMIN THE OTTOMANPERIOD

A. In the Moslem Quarter runningnorth of St Stephen'sGate along the city'seast wall.

MIDDLE EASTERN STUDIES

THE QUARTERS OF JERUSALEM IN THE OTTOMAN PERIOD

eagrasbfi desript Mun's io the

CENSI QUSHARTE IN T ~JERUSALEM:

in the l ate 15th century

SIXTEENTH JERUSALEM: CENSI QUARTERS INemark: namesweretaken The street

THE QUARTERS OF JERUSALEM IN THE OTTOMAN PERIOD

THE QUARTERS OF JERUSALEM IN THE OTTOMANPERIOD THE LATE OTTOMANPERIOD

MIDDLE EASTERN STUDIES

MAP 4 OLD CITY:NINETEENTH-CENTURY QUARTERS

THE QUARTERS OF JERUSALEM IN THE OTTOMAN PERIOD

MIDDLE EASTERN STUDIES

Baldwin II, king of Crusader Jerusalem, brought Christian population

THE QUARTERS OF JERUSALEM IN THE OTTOMAN PERIOD

MIDDLE EASTERN STUDIES

Quarters 1883 -1915

Bib el- Amel C Ne

A CIY OLD?^ J|S QAS

Cdd B,,'b el-Khalil^"^^ 01;,^18?e

S I L S I L.A SH A RA F1 .r Jel -Magh5rba

d NebirW?D5"u MAP 5 OLD CITY: CENSI QUARTERS 1883-1915

MAP 6 OLD JERUSALEM

THE QUARTERS OF JERUSALEM IN THE OTTOMAN PERIOD

were the following: Among Bab Hutta'ssub-quarters

Below are some of Bab el-'Amudsub-quarters:

Haddadin - the traditional quarter of Haddadin - the surrounding of

MIDDLE EASTERN STUDIES

THE QUARTERS OF JERUSALEM IN THE OTTOMAN PERIOD

Mujirad-Din Censi (16th (late 15th century) century)

Late 19th Censi (circa1900) century (traditional system)

Moderndivision (since 19th century)

Ghuriyya (Turiyya) Bab Hutta Masharqa Bani Zayd

Yahud Saltin Sharaf 'Alam Magharba

Jewish (northsection) (east section)

MIDDLE EASTERN STUDIES

Marzaban Bab elQattanin

^^t~~~~~~" "-'/4SA" /c.'

3onl -r^^l 10/

,,02 B."b .e,JC"3 ' *

ABU TOR 23. Shim'on Hatsadik 24. Yemin Mosheh

22. Sha'arey Yerushala'im C 1 10. Varsh3 i.._~_

MIDDLE EASTERN STUDIES

THE QUARTERS OF JERUSALEM IN THE OTTOMAN PERIOD

THE QUARTERS OF JERUSALEM IN THE OTTOMAN PERIOD

MIDDLE EASTERN STUDIES

SHIFA (short for '$ifahane'- 'dispensary' [OttomanTurkish].Named

THE QUARTERS OF JERUSALEM IN THE OTTOMANPERIOD

MIDDLE EASTERN STUDIES

THE QUARTERS OF JERUSALEM IN THE OTTOMAN PERIOD

THE QUARTERS OF JERUSALEM IN THE OTTOMAN PERIOD

POINTS CONCERNING THE ACCURACY OF CENSI RESULTS

Population Number Description 330