The most beautiful religious buildings Jordan

The Orthodox Church of St. George built in 1986 has some beautiful icons. But above all it houses the very first map of Palestine, also called the Map of Madaba. It was displayed on the floor of the 6th century Byzantine church that preceded it. This map is considered a historical treasure, as it is the oldest representation of the Holy Land, especially Jerusalem. A Greek dedication inscription engraved in a tank beneath the church gives historians a valuable clue as to the date of construction of the Byzantine church: " This is the work which our most pious emperor Flavius Justinian had done with munificence, under the auspices of the most holy Constantine, priest and Hegumen, in the year 13 of the indiction ", i.e. after 550. The mosaic is the work of unknown artists and was probably made on the initiative of the Christian community of the city, which was an important bishopric during the Byzantine Christian era. Unfortunately, the master builder of the new Orthodox church was not impressed by this antiquity and took little care to preserve or even enhance it. He found nothing better than to plant pillars in the middle of a large fragment. Entire sections of the map disappeared in the course of the work, especially the part describing the area between Hebron and Beersheva. As a result, the mosaic is poorly displayed and is barely protected by a security cordon that must be walked around repeatedly to appreciate the details.

The map was originally quite exceptional in size (21 meters by 7 meters, as opposed to the current 16 meters by 5 meters) and was composed of more than two million tesserae.

The work represents the Holy Land, from Lebanon to Lower Egypt and the Nile delta, including the places mentioned in both the New and Old Testaments. The territory is depicted with astonishing realism and attention to detail. One can see, for example, boats crossing the Dead Sea, or fish going up the Jordan River to avoid ending up in the salty sea, or bridges spanning the river...

The artists used letters of different sizes and colors (black, white and red) that mentioned the names of biblical territories and the relative importance of cities. There are more than 150 legends written in Greek letters and, to this day, all the names of these cities have been identified. Jerusalem (surrounded by walls) and the major holy places are, of course, included in this list, as well as the names of all the tribes that populated the region at the time. This map provides a great deal of information to historians, especially about the size and influence of the various cities in the 6th century, or the flora and fauna that could be found in the different regions. Beyond its historical or geographical interest, the map is a true work of art. It deploys rich and deep colors and draws a dizzying profusion of details.

The cities. The cities are precisely drawn, like a city map without perspective. You can see Jericho and its palm trees, Bethlehem, Gaza, Ashkelon (Israel), Peluse (Egypt), Flavia Neaoplis (Nablus), Kerak. Jerusalem is recognizable by its two maximum Cardo lined with columns, its Damascus Gate or its church of the Holy Sepulchre topped with a golden dome.

The surroundings. We can thus clearly see the organization of the space of this province of Palestine, articulated around a main axis constituted by the Jordan River, which flows into the Dead Sea. The drawings evoke very well the landscapes visible in Palestine (dark mountains, bright valleys). If you look closely, you can see a lion (rather iconoclastic, because in small mosaic squares) chasing a gazelle in the desert of Moab.

Read the map. It may be wise to purchase the map sold in the welcome shop if you wish to understand the innumerable details of the map. First of all, you should know that the map faces east (east is up). The north is therefore on your left. Jerusalem, with its walls, towers, and gates, is the centerpiece of the map and the real masterpiece of the mosaic. It provides valuable information about the layout and architecture of the city in the 6th century. It shows the Cardo, the main artery dividing the city in two (with the Damascus Gate at its northern end), and the Church of the Holy Sepulchre. The city walls are punctuated by twenty-one towers, the main one being the so-called Tower of David, and pierced by only six gates, the last one, the New Gate, dating from 1890.

To the south of Jerusalem (on the right) is Bethlehem. You will also recognize other sites: the Jordan Valley, planted with palm trees, the Dead Sea, represented with boats and sailors. On the shores, you can see lions and gazelles. Below the mouth of the Jordan is the palm-tree oasis of Jericho. On the right side of the map you can see the colourful peaks of the Sinai and not far south the Nile delta.

The temple of Artemis stands in front of you, once you have climbed the steps of the propylaeum. The Romans built it around 150, in homage to Artemis, daughter of Zeus, goddess of hunting and fertility and protective goddess of Gerasa. Much larger than the one dedicated to Zeus, the temple maintained the rivalry between the faithful. It was the center of the social and spiritual life of the city and stood at the center of a vast sacred enclosure of 3.4 hectares. Built on a platform, its beautiful columns with Corinthian capitals rise towards the sky. They present an interest which delights the tourists: they move with the wind or when one shakes them. Only 11 of the 12 columns originally erected remain. They are signed by the artist (or contractor in charge), Hygeinos. But the Temple of Artemis is unfinished, for a total of 32 columns were planned to frame the cella, the main chamber. The floor of the inner room was covered with marble slabs. The back of the temple, the adytum, was accessible only to priests. Only they could approach the thalamos, the niche that probably housed a statue of the goddess, and enter the two chambers that flanked the niche. The sacrificial altar was located at the foot of the stairs leading to the platform, some twenty meters upstream from the temple. From the 4th century onwards, pagan cults were forbidden by imperial edict and the temple of Artemis was stripped of its furnishings.

How to get there. Overlooking the Main Trail. Cross the bridge over the wadi from the Cardo maximus and follow the path up the hill. The site of the Byzantine church is recognizable by the metal frame that covers it.

Visit. This church belongs to a group of three Byzantine churches discovered in the 1990s by the American archaeologist Kenneth W. Russell. Dated to the^5th century, it was modified at the beginning of the 6th century. This vast basilica of 26 x 15 m has a rectangular plan. The vault was supported by two rows of columns forming a triple nave. The church is preceded by an atrium, a courtyard lined with columns of which only the bases and the paved floor remain. Nearby is the cruciform baptistery dating from the^5th century. It was entered through one of the three entrances pierced in the façade. The central nave was covered with marble slabs drawing geometric patterns, while the secondary naves were covered with mosaics. The motifs inscribed in medallions represent objects of everyday life, exotic animals or taken from the imagination. One can also admire figurative representations of the four seasons, the ocean, the earth and wisdom.

Be sure to take a look at the remains of the blue chapel, which is located just above the Byzantine church. Only its four columns of blue granite imported from Egypt remain, topped with Nabatean marble capitals.

The large shed at Umm ar-Rasas contains the remains of four churches, a chapel, a baptistery and four courtyards. All the buildings date back to the Byzantine period and were erected between the 6th and 8th centuries. A raised platform allows to observe their sumptuous mosaics. The most beautiful of them, and the most important archaeologically, is the church of Saint Stephen. This major discovery has brought to light the largest mosaic in Jordan in a very good state of preservation. The mosaic that lined the apses and the three naves of the church represents cities on both sides of the Jordan Valley, scenes of daily life in the Nile Delta and beautiful floral or geometric patterns. Indications left by the mosaicists can attest that the pavement of the choir was made between March 756 and October 785. In addition to the long and delicate work of realization, it is likely that its progress was also related to its financing.

The theme of the tormented river is used in the creation of the mosaic that covers the main nave. Around this raging element were represented the fortified cities on both sides of the Jordan. We find among others Jerusalem (near the gate), Nablus, Sebastia, Caesarea, Ashkelon, Gaza for the "Israeli" side; and Kastron Mefaa, Amman, Madaba, Hesban, Ma'in, Rabbah and Kerak for the "Jordanian" side. The cities are presented in the order in which the pilgrims passed through them.

Overlooking the forum, and right next to the southern amphitheater, is this sanctuary dedicated to the Greek god of gods, Zeus. It is built on top of an older temple and archaeological excavations have revealed that the site was already a place of worship in the Bronze Age (3300 to 1200 BC). The temple of Zeus is built on two terraces, the lower of which is heavily damaged. Not much remains of its vaulted corridor which went around the temenos, a sacred court. This closed corridor was decorated on its outside with facades of Ionic columns supporting a Doric frieze. The lower terrace dates back to 27 BC as attested by an inscription signing the work attributed to "Diodors, son of Zebedas, architect of Gerasa". In 162, the Romans decided to build a large temple to replace the old one, which was badly damaged. It was erected on a terrace overhanging the temenos, the two being connected by a monumental staircase. Corinthian columns 15 meters high framed the cella, the main chamber of the sanctuary. With the advent of Christianity, the temple was transformed into a Byzantine monastery, before being completely abandoned after the earthquake of 749. In 1982, the Institut Français du Proche-Orient (IFPO) undertook the restoration of the building in close collaboration with the Jordanian Department of Antiquities. Between 2001 and 2006, the cella, the peristyle and the temenos were restored. The work restores some of the temple's majesty.

This church has some of the most beautiful mosaics in the city. Discovered by chance in 1902, the mosaic would date from 568, as mentioned in the central medallion. It is signed by the mosaicist Salomios and represents the 12 apostles. The most important mosaic is in the nave. It depicts various aspects of the sea with the main subject being a woman (perhaps Thetis) emerging from the waves with all sorts of fish and sea creatures around her.

Built under Emperor Marc Aurèle'reign between 161 and 179, perhaps at the location of a ammonite temple, it is the oldest monument of the very powerful Philadelphia. The Romans worship their half god, Hercules, for which they had erected a gigantic statue. Some fragments of the latter were found.

But there is not much left of the temple, if it is the big columns, visible from afar, and the lintel. A little to the east, you can see the remains of Roman fortifications.

It took 7 years to complete the construction of this mosque, the largest in the country. Built between 1982 and 1989 in honor of King Hussein's grandfather, His Majesty as-Sayyid Abdullah I, the first king of Jordan, this mosque is the most modern and most imposing in the country. Its gigantic blue dome lined with mosaics with geometric patterns dominates the city. Under the 35 meters diameter of the dome, the prayer hall can accommodate 3,000 worshippers. On busy days, such as Friday prayers during Ramadan, an additional 6,000 worshippers can take over the outer courtyard. Inside, the ceiling of the azure dome is streaked with thin golden bands like a sun, the blue symbolizing the sky, and the lines the 99 names of Allah. Verses from the Koran are inscribed on a huge three-branched candlestick. The red carpet symbolizes fertility; it leads to the "mihrab", the niche that indicates the direction of Mecca, to which all faithful must turn for prayer. In the basement there is a small Islamic museum with personal effects of King Abdullah I, photos and some Islamic art.

Non-Muslims can visit the mosque outside of prayer hours. Women are required to wear an outfit that covers arms, legs and head. A black hooded robe is provided at the entrance for this purpose. Men must wear pants (no shorts). Please remember to remove your shoes before entering the prayer hall.

The cathedral is located on the edge of the Cardo maximus, on the left, just before the Nymphaeum. It is a Byzantine church that its proud inhabitants called the "cathedral". It was erected on the site of a Greco-Roman temple dedicated to the demigod of wine, vine and excess, Dionysus, which was itself located on the site of a Nabataean temple dedicated to the god Dushara. It was customary to replace existing places of worship with new ones that reflected the new prevailing beliefs. Christianity became the official religion of the Roman Empire from the 4th century onwards and the cathedral dates from the^5th or 6th century, as do most of the churches on the site. There is no evidence, however, that this church was any more massive than the others to bear this title. The esplanade separating the church of St Theodore and the cathedral was probably the site of a pagan festival where wine flowed freely, mixing the Greco-Roman tradition of honouring Dionysus and the Christian religion, in commemoration of the wedding in Cana where Jesus changed water into wine.

Completely ruined today, it was characterized by a rather elaborate ornamentation. Once past the portal with its Corinthian pediment, which is still in place, the rest of the building can be reached by a monumental staircase. The walls are still covered in places with Christian inscriptions honouring, among others, the archangels Gabriel (who also brought the Koran to Muhammad) and Michael. At the top of the stairs is a niche probably dedicated to the Virgin Mary.

To the north of the temple of Hercules, by heading towards the top terrace, you can reach the ruins of a Byzantine church of relatively modest dimensions. She date the th century and was built with the stones of the temple of Hercules.

A series of mosaics was updated. Excavations are ongoing and we think that the Byzantine city stretches across the hill. Approximately metres away is a large round tank omeyyade and the remains of a olive press.

Amman's historic Grand Mosque watches over the old "Downtown" quarter. The lower town spreads out around it and its two high minarets. It was built in 1932 by King Abdullah ^I in Ottoman style, on the foundations of an ancient mosque dating back to 640. The latter is said to have been built on the site of the former Philadelphia Cathedral. It has been under renovation since 2021, and no one knows when the work will be completed.

Located in the extension of the cathedral, the church of Saint Theodore was built by the Byzantines who reused older building stones. The main entrance was located on the west side and an inscription can still be deciphered indicating that the church was built "in 496 under the episcopate of Aeneas in honor of the victorious Theodore, immortal martyr". The portal opens onto a paved courtyard lined with columns, with a fountain in the center. It is likely that this courtyard served as the atrium of the cathedral.

The site contains the ruins of Jordan's largest Byzantine church, dating back to the ^6th century. But, as elsewhere in the country, all that remains are the foundations and some beautiful mosaics. These feature magnificent floral and geometric motifs. A staircase leads to an underground cemetery dug into the rock. The ruins of another, smaller church backs onto what used to be a natural waterfall. It was here that the first Christian believers were baptized.

Tell Mar Elias is of great biblical significance, as Elias de Tisbé is mentioned in the Old Testament Book of Kings. Thus, it is commonly believed that the prophet Elias was a native of the region. The Jordan Tourism Board, which seeks to promote the country's biblical sites, is highlighting this site by including it in its "Sacred Land" tour.

For the time being, few tourists come here other than pilgrims on organized tours. If you have the time, Tel Mar Elias is only a short detour from Ajloun and only an hour's drive from Amman. You'll be able to enjoy a site off the beaten track, with a lovely

countryside. When the wind isn't too strong, the picnic tables are very pleasant and the ideal place for a peaceful "lunch on the grass". Marble sculptures and metal religious relics found here can be seen in the small Archaeological Museum at Château d'Ajloun.

The ruins of the basilica lie just above the hypogeum. It dates from the second half of the 4th century. Very damaged by the earthquake of 749, there is not much left. We can still guess its huge atrium of 52 meters long. The church was divided into 5 bays oriented from west to east and ended with an apse over the crypt. The entrance was through a hall supported by Ionic columns. Two additional small entrances were pierced in the north and south walls. The basilica was converted into a mosque after the defeat of the Crusaders.

Like the cities of Sodom and Gomorrah, this place was the scene of some of the most dramatic events in the Old Testament, including the story of Abraham's nephew Lot. According to legend, his wife was turned into a statue of salt for disobeying God. She turned around in her flight to see Sodom in flames. The Bible records that Lot and his two daughters survived and found refuge in a cave near the small town of Zoar (Gawr as-Safi today). Lot's daughters gave birth to sons whose descendants would become the Ammonites and Moabites. Their kingdoms were located in what is now central Jordan. Byzantine Christians built a church dedicated to St. Lot in the sixth century on a hillside above the city. The famous Madaba mosaic, which depicts a map of Palestine, clearly places ancient Zoar on the site of present-day Gawr as-Safi. On the other hand, the two words Zoar and Segor are equivalent, and mean "small", one in Syriac, the other in Hebrew. It is therefore quite likely that the cave near Gawr as-Safi is the one once occupied by Abraham's nephew. The church was discovered by teams of archaeologists a few years ago. It seems to have been abandoned in the middle of the 8th century, probably after the great earthquake that shook the region. The cave and the monastery can be visited.

A large number of churches were built by the Byzantines. Three quarters of them have still not been uncovered and excavated. Three of these churches are grouped around an atrium in the same area: the Church of St John the Baptist, the Church of Saints Como and Damian, and the Church of St George. They were all built between 529 and 533. They are located in the extension of the church of St. Theodore, west of the cathedral and before the temple of Artemis.

Church of Saints-Come-and-Damien. It is of remarkable interest because of its size and its particularly well preserved mosaics on the floor. These represent animals and human figures, including those probably of Theodore and his wife Giorgia, the guardians of the church. The base of the pillars separating the nave from the aisles is still clearly visible, as well as some columns. The baptistery was added in the 6th century and was shared with the adjacent church.

Church of St. John the Baptist. This is the largest and most recent of the three churches. It is sandwiched between the other two. It retains part of its façade (which faces the colonnade) and its main entrance. Inside, the nave was delimited by four high columns. One can still admire fragments of coloured mosaics with geometrical patterns.

Church of Saint George. Of the three, it is the one that presents the least interest, because it is in very bad condition, and contains no mosaics. It is probably the oldest of the three churches.

Located on the top of a hill (Jebel Al-Ashrafiyeh), south of the lower town, it is easily identifiable thanks to the alternating white and black bands on its walls. It was built in 1961 by the circassian community. Non-Muslims are generally not allowed to enter.

Not far away is the St-Sauveur Church. You have to climb hard to reach the top of this hill. From the lower town, on Italian Street, you can take taxis-service No 25 or 26.

The Church of the Lions is the only one on the site of Umm ar-Rasas that has three apses. The central apse housed the choir, which was situated on a raised platform that is still present. The nave was lined with a mosaic, of which a few pieces remain. These are protected from erosion and light by a thick covering of sand. A representation of Kastron Meefaa, the ancient name of Umm ar-Rasas, has been found between two columns, but the most beautiful fragment is that of two lions framing a tree, hence the name of the church.