By Oded Peri
A tremendous factor in 19th-century global politics, the query of Christianity's holiest shrines in Jerusalem is roofed through a wide physique of literature. such a lot of this scholarship, in spite of the fact that, concentrates at the interval while the query of the Holy websites has already advanced from a family Ottoman challenge into an all-European factor. less is understood approximately this challenge in previous instances, whilst the Ottoman Empire was once nonetheless a dominant energy in a position to suggest strategies freed from international interference and out of doors pressures. in keeping with respectable Ottoman files present in the registers of the kadi's courtroom in Jerusalem in addition to the top Ministry's information in Istanbul, this research deals an intensive therapy of Ottoman coverage with admire to the Holy websites in the course of the first centuries of Ottoman rule in Jerusalem. It specializes in 3 primary concerns: (a) The criminal prestige of the Holy websites below Ottoman rule; (b) The Ottoman nation and the inter-church fight over the Holy websites; (c) The Holy websites as a resource of source of revenue to the Ottoman nation. The dialogue of those concerns sheds new mild on some of the most imprecise and debatable chapters within the heritage of Christianity lower than Islam in Jerusalem.
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Additional info for Christianity Under Islam in Jerusalem: The Question of the Holy Sites in Early Ottoman Times
The sums paid were one, two, and four gold pieces respectively. As these norms were applied in Jerusalem as well, the 1690-91 poll-tax register might help in a further clarification of the social and economic conditions under which the studied population lived. According to the poll-tax register of 1690-91, most (81 %) of the Christians living in Jerusalem and its semi-rural vicinity paid the lowest cizye rate. 5%) paid the medium rate tax. 5%) paid the highest. As a whole, this population seems to have had a quite modest standard of living.
Each schism gave rise to separate Christian denominations, and these denominations gave rise to an internecine conflict over possession and use of the most sacred Christian sites. Most of these schisms occurred during the first centuries of Christianity following its adoption as the official religion of the Roman Empire. Almost all of them derived from the interminable theological debates into which the young church had fallen while trying to determine the nature of Christ. Yet a distinct political shade colored these religious polemics and ensuing schisms, as many were started by Christian 60 Sale deed dated 27 Muharrem 1065 (7 December 1654), Sijill 149: 415-6.
This is conveyed not only by the fact that the number of Christians living by agriculture in Beyt Jala was almost double than in Bethlehem, but also by the fact that the occupational structure of the Christian population of Beyt Jala was much simpler than that of Bethlehem's. That the Christian population of Beyt Jala was not entirely rural is implied by the fact that it had more artisans than peasants and shepherds. To what extent is the picture delineated thus far compatible with the economic profile of each of the different communities that made up the Christian population of seventeenth-century Jerusalem?