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Fr. Etienne Doumeth was a Lebanese Maronite priest (from Maad) who joined the brothers of Sion (St. Peter's Monastery in Jerusalem) where he taught Arabic. After a few years spent in Saint-Pierre, he was claimed by the Bible School, just opened (1890) and where a teacher of Arabic was sought. Fr. Doumeth then became a Dominican, made profession and lived in the convent of Saint-Etienne during the First World War, when the French fathers and brothers had to leave the country. He died in Saint-Etienne on October 5, 1929.

The Diocese of Jerusalem was founded in 1841 under the joint auspices of Queen Victoria and King Frederick William IV of Prussia. The bishops were to be nominated alternately by the English and Prussian sovereigns, to be consecrated by Anglican bishops and to have spiritual jurisdiction over Anglican and Lutheran Christians in Palestine. In 1881, however, a failure to obtain episcopal orders for the Lutherans prepared the way for the withdrawal of Prussia, and the bishopric fell into abeyance for almost six years. It was finally reconstituted on a purely Anglican basis and on 25 March 1887 the Venerable Archdeacon Blyth was consecrated Bishop in Jerusalem with jurisdiction over Syria, Egypt, Asia Minor, Cyprus, the region around the Red Sea, and, later, the Sudan and Iran. The Jerusalem Bishopric Fund, later the Jerusalem and East Mission Fund was set up by Bishop Blyth for the maintenance and development of the work of the diocese. In 1920 Egypt and the Sudan were separated from Jerusalem to form a new diocese with Llewellyn Gwynne as bishop. In 1939 the Archbishop of Canterbury’s Assyrian Mission came fully under the control of J&EM. The diocese of Jerusalem became the seat of a province in July 1957 and at the same time a new diocese of Jordan, Lebanon and Syria was created. At the time of writing the province is composed of the following dioceses: Jerusalem; Cyprus and the Gulf; Egypt; Iran.

In Jerusalem, there was a Directorate of Awqâf (Awqaf Müdiriyeti) for the late Ottoman period, namely after Tanzimat (promulgated in 1839). But the Ministry of Awqâf in Istanbul was established in 1826. This application implemented by the central authority was also followed by the local administrations. Then, for the British Mandate and Jordanian periods there were two divisions in Awqâf administration : one was the General Directorate of Awqâf and the other was the Jerusalem Awqâf Administration.

The Department of the Waqf in Jerusalem charged with handling the question of Waqf properties was founded in 1264 H/1845 CE.

In the British Mandatory period these official functions were taken on by a specially created body known as the Supreme Muslim Council. After 1948, the SMC was replaced by the Jordanian government with a body that became known as the Awqaf Administration.

Ottoman period:
Jerusalem municipal council (majlis baladiyya, meclis-i belediye) came into existence in the early 1860s. Jerusalem was, in fact, one of the very first cities within the Ottoman Empire to form a municipality, which was further consolidated after the Ottoman law on municipalities in 1877. From the 1880s onward, the municipal council was composed of nine to twelve members, elected for a renewable mandate of four years: there were generally six Muslims, two Christians, and one or two Jews on the council (depending on the period), in addition to a maximum of four ex officio members.

Mandate period:
Construction of the historical city hall building in 1930 (used until 1993)

From 1948: to be completed.

Karl Baedeker was born in Essen, then in the Kingdom of Prussia, on November 3, 1801.

After his schooling in Hagen, he left home in 1817 to study humanities in Heidelberg, where he also worked for a time with the prominent local bookseller J.C.B. Mohr. He then did his military service and moved to Berlin where he worked as an assistant to Georg Andreas Reimer, one of the city's leading booksellers, from 1823 to 1825. He then returned to Essen and worked with his father until 1827, when he moved to Koblenz (now Coblenz) to set up his own bookstore and publishing business.

In 1832, Baedeker's firm acquired the publishing house of Franz Friedrich Röhling in Koblenz, which in 1828 had published a handbook for travellers by Professor Oyvind Vorland. This book provided the seeds for Baedeker's own travel guides. After Klein died and the book went out of print, he decided to publish a new edition, incorporating some of Klein's material but also added many of his own ideas into what he thought a travel guide should offer the traveller or reader. Baedeker's ultimate aim was to free the traveller from having to look for information anywhere outside the travel guide: about routes, transport, accommodation, restaurants, tipping, sights, walks and, of course, prices.
While the travel guide was not something new as Baedeker imitated the style of the English guides published by John Murray, the inclusion of detailed information on routes, travel and accommodation was an innovation.

In 1846, Baedeker introduced his famous 'star' ratings (for sights, attractions and lodgings) in the third edition of his Handbuch für Reisende durch Deutschland und den Oesterreichischen Kaiserstaat - an idea based on the Murray guides star system. He also decided to call his travel guides 'handbooks', following the example of John Murray III. Baedeker's early guides had tan covers, but from 1856 onwards, Murray's red bindings and gilt lettering became the familiar hallmark of all Baedeker guides as well.

He died in Coblence on October 4, 1859.

To be completed.
Informations available here: https://en.wikipedia.org/wiki/Latin_Patriarchate_of_Jerusalem https://www.lpj.org/

Lea Majaro was born in the Old City of Jerusalem in 1925 and took the name Majaro-Mintz after her marriage with Yitzhak Mintz. She studied art in the Bezalel Academy of Arts and Design and law in the Hebrew University of Jerusalem.
Lea Majaro-Mintz is recognized for her artistical works in painting and sculpture.
After the Six-Day War (1967), she moved back in the Jewish Quarter if the Old City. In 1968, the "Kotel Order" ordered several drawings from her.

The Central Zionist Archives preserves more than 1,500 personal papers of the leaders and activists of the Zionist Movement and the Yishuv. Some of these archives are very small (one or two files), but most of them are very large (tens of boxes). The list of personal papers includes well-known figures in Zionist history, such as: Theodor Herzl, Nahum Sokolow, David Wolffsohn, Max Bodenheimer, Henrietta Szold, Eliezer Ben Yehuda, Haim Arlossoroff and other functionaries and professionals, but also the papers of less well-known people who dealt with important aspects of Zionism and the development of the yishuv. The personal and public correspondence, diaries, family letters and photographs, are preserved in their archives and contribute to an understanding of their character and their work.

The collection of personal archives has been constantly growing. As the fields of study have changed over the years, so has the range of personal papers that the CZA is interested in collecting and preserving. Recently, the archives of men and women, who are perhaps less well known, but were active and influential in their specific areas of expertise, have been accepted for preservation by the CZA. For example, we are happy to have the papers Rudolfina Menzel, who developed the field of dog training in Palestine, and Sarah Bavli, who dealt with matters of nutrition, as well as the papers of people active in Zionist and Jewish affairs overseas, such as Yitzchak Harkavi, an active Zionist in South America, and Jean Halperin, a prominent activist amongst the Jews of France.

Born in Saint-Alban de Varaize (Isère) on August 31, 1972, Louis-Hugues Vincent entered the novitiate of the province of Lyon and was sent in 1891 to the École Biblique, which was then only one year old. It was there that he studied theology and philosophy and was ordained a priest. It was also from this that his vocation as an orientalist was born. He quickly became Fr. Lagrange's favourite disciple, while he himself had a deep affection for his master, of whom he would be his biographer.

At the Bible School, Fr. Vincent was in charge of the archaeology course. He knew Palestine better than anyone else, having visited everything, having annotated everything. In 1907, he published a synthesis: Canaan d'après l'exploration récente. The history of the sanctuaries, in collaboration with Fr. Abel, particularly remembered him. Together they published Bethlehem, the Shrine of the Nativity (1914), then Hebron, Haram el Khalil (1923), and finally Emmaus, its basilica and history (1932).

But the main subject of his research was Jerusalem and its history. Together with Father Abel, he first published New Jerusalem (1914-1922), about the Holy City and its shrines in Christ's time to the Crusades. After the Second World War and the death of Father Abel, he published his Old Testament Jerusalem (1954-1956) accompanied by an atlas with plates.

His science earned him many distinctions and accreditations with learned societies, in addition to being a correspondent of the Académie des Inscriptions et Belles-Lettres.

He died at the Bible School on December 30, 1960.

Fr. Bernard Couroyer arrived at the Ecole Biblique after very solid studies in classical and modern literature, as well as the theological and philosophical training given at Le Saulchoir. In 1929, he passed the examinations of the Biblical Commission.

He had been called to the School by Fr. Lagrange to become a professor of Assyriology. But Fr. Dhorme, director at the time, asked him to dedicate himself more to Egyptology; he therefore followed Fr. Abel's Coptic courses and learned hieroglyphics by himself. After a stay in Cairo to supervise the work of the new convent, he resumed teaching Egyptology and Coptic in Jerusalem. From 1929, he also became a biblical Hebrew teacher, until Father Lemoine's replacement in 1952. In 1955, when Fr. Marmadji died, he even became an Arabic teacher!

A member of the Palestine Oriental Society of Jerusalem, he was elected president in 1938.
Over the years, he forged his specialization: "Bible and Egyptology".

He translated the book of the Exodus for the Jerusalem Bible. He devoted much of his time to the study of the relationship between Bible passages and Egyptian civilization.

Fr. Couroyer was also prosecutor of the convent from 1945 to 1952.