Wadi Khureitun
Location:
Map reference from East: 172640
Map reference from North: 117210
Wadi Khureitun is located 15 km south of Jerusalem, and 8 km southeast of Bethlehem.

Dates- Historical Data:
Excavations have shown a continuous inhabitation of the Wadi from the Lower Paleolithic (1,400,000-300,000 BP) to the Pre-Pottery Neolithic (8500-6000 BP) periods. Following a period of abandonment, occupation was resumed in the Chalcolithic period (4500-3500 BC).

Shared Heritage Significance:
Wadi Khureitun extends approximately 4 km west to east, joining Wadi en-Naqus until the Dead Sea. Wadi Khureitun is distinguished by the numerous pre-historic caves found in the area including, 'Irq el-Ahmar, Umm Qal'a, Umm Qatafa, 'Ein Sakhri, Khureitun, Umm Naqus, and el-Khiam.

Archaeological excavations carried out from 1928 to 1962 unearthed evidence of inhabitation dating back to 500,000 BC and encompassing numerous different civilizations. The Wadi has exceptional universal value which supports its nomination for world heritage status.

ICOMOS Classification:
Pre-History Site.

Bibliography:
1. Conder, CR & Kitchner H.H. Survey of Western Palestine Memoirs of the Topography, Orography, Hydrography & Archaeology (Judea & Samaria).
Palestine Exploration Fund, London, 1883, reprint 1998.
2. Archaeological Encyclopedia of the Holy Land, edited by Ephraim Stern and others, Carta, Jerusalem, the Israel Exploration Society, p.816-821, Vol III, 1993.

Ancient Jericho, Tell es-Sultan
Location:
Map reference from East: 192150
Map reference from North: 142090
Tell es-Sultan is located in the Jordan River Valley plain, 10 km north of the Dead Sea and 2 km northwest of the centre of Jericho.

Dates- Historical Data:
The site is considered one of the most important sites in Palestine. The archaeological excavations revealed 23 layers, the earliest of which dates back to the Natufian period (10000-8500 BC). The site is known to be the best example of the Neolithic period (8500-4500 BC). The population of Jericho developed a complex society, house construction, materials and religion. During the Bronze ages, the site was a fortified town and one of the most flourishing Canaanite City-States in Palestine. In the Iron Age II (1000-586 BC), the site was re-occupied, although Byzantine (325-638 AD) remains were found.

Shared Heritage Significance:
Tell es-Sultan, the ancient city of Jericho, is the lowest (258 m below sea level), and the oldest town in the world. The Neolithic town of Tell es-Sultan, and its fortification systems including the tower, represent a unique example of agricultural and urban development some 10,000 years ago. The progress illustrates an important interchange of human values through the development of architecture, planning, and construction technology, making the site valuable locally, regionally and universally.

ICOMOS Classification:
Site of Neolithic Age.

Bibliography:
1. Conder, CR & Kitchner H.H. Survey of Western Palestine Memoirs of the Topography, Orography, Hydrography & Archaeology (Judea & Samaria). Palestine Exploration Fund, London, 1883, reprint 1998.
2. Taha, H. Re-evaluation of Tell es-Sultan, Jericho, Occident & Orient. Vol 2, No. 2, 25-26, 1997.
3. Inventory of Cultural and Natural Heritage Sites of Potential Outstanding Universal Value in Palestine.
Ramallah: Al Nasher Advertising Agency, Ministry of Tourism and Antiquities, 2005.

Tell el-Jib, Tell er-Ras, Gibeon
Location:
Map reference from East: 167620
Map reference from North: 139440
Tell el-Jib is located 9 km north of Jerusalem, and 6 km southwest of Ramallah, to the west of the main road between Jerusalem and Nablus.

Dates- Historical Data:
Excavations of the site indicate human settlement in the middle and late Bronze Age (2000-1400 BC). In this period the site appeared as a central city in Palestine. During the Iron Age (1200-586 BC) two main features were completed at the site: the restoration of the bronze wall and the building of the water tunnel. Remains from the Persian period (586-332 BC) were also found. During the Roman period the city grew in size and importance. It was partially abandoned in the Byzantine and early Islamic period, though there are remains of a monastery or Byzantine church at the site.

Shared Heritage Significance:
The site is well known for its religious, strategic and economical significance. The Canaanite city located at Tell el-Jib is mentioned in the Bible. The site is located on the main roads connecting Jerusalem to Jaffa, and Jerusalem to Nablus, crossing between the mountains and the coastal plain. The site had additional advantages due to its proximity to water resources, which enabled agriculture development.

ICOMOS Classification:
Canaanite City.

Bibliography:
1. Conder, CR & Kitchner H.H. Survey of Western Palestine Memoirs of the Topography, Orography, Hydrography & Archaeology (Judea & Samaria). Palestine Exploration Fund, London, 1883, reprint 1998.
2. Pritchard, J. B. 1958. A Second Excavation at Gibeon. University of Pennsylvania Museum Bulletin 22: 12- 24.
3. Archaeological Encyclopedia of the Holy Land, edited by Avraham Negev and Shimon Gibson, New York: The Continuum Publishing Group Inc, p.199-200, 2001.

Sabastiya

Location:
Map reference from East: 168010
Map reference from North: 187000
The site is located 10 km northwest of Nablus.

Dates-Historical data:
Though it is well known as a Roman city, mentioned in the Bible and many historical resources, the core of Sabastiya is dated to the 8th century B.C. It was invaded by the Assyrians in 722 BC, who made it the provincial capital for central Palestine and the centre of the Assyrian province of Samaria.
In 332 BC, Sabastiya was captured by Alexander the Great, and the city was completely destroyed by John Hyrcanus in 107 BC. With the rise of Pompey in 63 BC, the city became part of the province of Syria and Augustus gave it to Herod, who renamed it “Sebaste” after Emperor Augustus, whose name translates to Sebaste in Greek.

Shared Heritage Significance:
Sabastiya is a very important capital city, reminiscent of Caesarea, Jerash and the other Decapolis cities. Visitors can examine a wealth of archaeological remains and remarkable architectural monuments.

ICOMOS Classification:
Roman City including Theater, Temple, Hippodrome, and Cardio.

Bibliography:
1. Conder, CR & Kitchner H.H. Survey of Western Palestine Memoirs of the Topography, Orography, Hydrography & Archaeology (Judea & Samaria). Palestine Exploration Fund, London, 1883, reprint 1998.
2. Inventory of Cultural and Natural Heritage Sites of Potential Outstanding Universal Value in Palestine. Ramallah: Al Nasher Advertising Agency, Ministry of Tourism and Antiquities, 2005.

Khirbet Susiya

Location:
Map reference from East: 159830
Map reference from North: 090470
This site is situated some 13 km south of Hebron, approximately 3.5 km from Eshemoa village.

Dates- Historical Data:
Excavations at the site indicated three main periods of inhabitation, the Byzantine period (325-638 AD), the Early Islamic Period (638-750 AD), and the Crusader period (1099-1187 AD). The site area expands over more than 100 dunum (10 acres). The excavations, conducted in 1935, uncovered a group of buildings and caves. Among the buildings was a synagogue, which could be dated tentatively to the end of the 4th century AD to the beginning of the 5th century AD. It probably survived and continued to be in use as a Jewish prayer house until the 7th century. In the early Islamic period a mosque was built adjacent to the synagogue ruins which were uncovered recently.

Shared Heritage Significance:
As its rich historical record illustrates, the site has exchanged hands many times. At present it is a tourist attraction.

ICOMOS Classification:
Urban and Religious Site.

Bibliography:
1. Conder, CR & Kitchner H.H. Survey of Western Palestine Memoirs of the Topography, Orography, Hydrography & Archaeology (Judea & Samaria).
Palestine Exploration Fund, London, 1883, reprint 1998.
2. Excavations and Surveys in Israel 1984 Volume 3, Jerusalem: Israel Exploration Society.
3. Archaeological Encyclopedia of the Holy Land, edited by Avraham Negev and Shimon Gibson, New York: The Continuum Publishing Group Inc, p.482-484, 2001.

The Ibrahimi Mosque, Hebron Mosque

Location:
Map reference from East: 160550
Map reference from North: 103620
The Mosque is located at the south-western edge of the Old City of Hebron.

Dates-Historical data:
The history of the Ibrahimi Mosque extends from the Roman period (65 BC-325AD) until the Ottoman period (1917). It is considered the fourth most important Islamic holy site, second in Palestine to the Aqsa Mosque in Jerusalem. Since early Islamic time.
The building is composed of an outer wall built by huge masonry forming a large enclosure measuring 60 m long, 34 m wide, 2.5 m in thickness, and 18 m height. It was erected in the Roman period by Herod the Great (37-4 BC). Justinian (527-565) constructed a Byzantine Church inside the enclosure at the end of the 6th century. The Church was demolished by the Persians in 614. A mosque was built in the Umayyed period, but was destroyed by the Crusaders, who replaced it with a church, which is still partially intact. When Salah al-Din took the city from the Crusaders in 1187, he converted the church to a mosque without any major alteration except for the addition of a mihrab (niche), which is still visible.

Shared Heritage Significance:
The building accommodates a group of tombs which tradition holds to be that of Abraham, Isaac, Jacob and their wives. The tombs are a very significant holy site for adherents of all three monotheistic religions.

ICOMOS classification:
Religious Site.


Bibliography:
1. Vincent, L. H, & Mackay, E. J. H., Hebron le Haram al-Khalil, Paris, pp. 154-157, 1923.
2. al-Ju’beh, Nazmi, “The Haram al-Ibrahimi Mosque”, in Pilgrimage, Sciences and Sufism, Islamic Art in the West , Bank and Gaza, (ed.) by Yusuf Natsheh, P. 202-204, Amman –Jordan, 2004.

Khribet Qumran, Essences Monastery

Location:
Map reference from East: 193620
Map reference from North: 127640
Khirbet Qumran is located on the western shore of the Dead Sea, currently 2 km away from the seashore and 14 km south of Jericho.

Dates- Historical Data:
The excavated site comprises two levels; a large complex (Monastery like building), supported by a sophisticated water system including aqueducts and cisterns. The excavators identified a scriptorium, a kitchen, a store room, and a refectory. A large cemetery was also found with tombs dating back to the Greco-Roman period (150 BC-68 AD) and the Byzantine period (325-638 AD). The scrolls which were discovered in one of the Qumran caves are considered by some archeologists to be one of the most important archaeological discovery of the 20th century, providing researchers with valuable information about the history of Judaism and the early phase of Christianity.

Shared Heritage Significance:
The site was primarily occupied during the Greco-Roman period. The community that inhabited Qumran is generally identified with the Essences, a religious sect who fled Jerusalem and sought refuge in Qumran. Qumran has been a well known site since 1947, when a Palestinian shepherd discovered a series of scrolls, known today as the Dead Sea Scrolls. The site is of outstanding local, regional and universal value.

ICOMOS Classification:
Urban and Religious Site.

Bibliography:
1. Conder, CR & Kitchner H.H. Survey of Western Palestine Memoirs of the Topography, Orography, Hydrography & Archaeology (Judea & Samaria). Palestine Exploration Fund, London, 1883, reprint 1998.
2. Archaeological Encyclopedia of the Holy Land, edited by Avraham Negev and Shimon Gibson, New York: The continuum Publishing Group Inc, p.134-136, 420-423, 2001.
3. Inventory of Cultural and Natural Heritage Sites of Potential Outstanding Universal Value in Palestine. Ramallah: Al Nasher Advertising Agency, Ministry of Tourism and Antiquities, 2005.

Tulul Abu al-A’layiq, Herod Winter Palaces

Location:
Map reference from East: 191400
Map reference from North: 139730
The site is located in the south west part of the city of Jericho, before the eastern end of Wadi al-Kilt.

Dates-Historical data:
The first sign of occupation at the site is dated to the Chalcolithic period (4500-3100 BC), a strata not represented in Tell al-Sultan (Jericho). The site contains remains which are dated to the Greek period of the Hasmoneans Dynasty. Three building phases have been identified. Herod (37-4 BC) built a winter residence to the west of the south side of Wadi al-kilt. Later he constructed a group of building on both sides of the Wadi to serve as his winter palaces, known as Tulul abu el-Alaiq. The buildings include swimming pools, bath houses and gardens constructed according to Roman design and style, floors with mosaic pavements, and water channels which carried fresh water from the Dyuk and Fawwar springs.

Shared Heritage Significance:
The site is rich with archaeological heritage, industrial and technological properties, and is considered a historic cultural landscape.

ICOMOS Classification:
Roman architecture, Historic landscape.

Bibliography:
1. Forster, G., and Gabriella Bacchi, “Jericho from the Persian to the Byzantine Period”, in Encyclopedia of Archaeological Excavation in the Holy Land, vol.11, P. 564-575.
2. Article “Tulul abu el-Alaiq”, The Palestinian Encyclopedia, vol.2, p. 193-196, ed. Abd al-Hadi Hashim, Damascus 1984.
3. Endangered Cultural Heritage Sites in the West Bank Governorates, Ministry of Planning, p. 141-143, Ramallah 1999.

Tell Fureidis, Herodion

Location:
Map reference from East: 172990
Map reference from North: 119250
Herodion is situated about 5 km south east of Bethlehem.

Dates-Historical data:
The site is located on a high mountain (758 meters above sea level) which resembles a volcano. The site is a citadel – palace complex built by Herod (37-4 BC) with a circular form. There are four towers, three half-rounded and one complete; the site included a hydraulic water system and a Roman bathhouse. Two churches from the fifth century can be found at the site in the northern and southern sections, and in the bottom side from the site more than five churches were discovered.

Shared Heritage Significance:
The palace-citadel has a unique environment, it has a natural defense, and it is associated with one of the most reputed governors of Jerusalem in the Roman period. The site contains many architectural features and enjoys a magnificent historical landscape.

ICOMOS Classification:
Roman Palace, Burial Place.


Bibliography:
1.Endangered Cultural Heritage Sites in the West Bank Governorates, Ministry of Planning, p. 169-173, Ramallah 1999.
2. Forster, G., “Herodium”, in Encyclopedia of Archaeological Excavation in the Holy Land, vol.11, P. 502-510.
3. Murphy- O’Connor, J., The Holy Land, An Oxford Archaeological Guide, P.281-285, Oxford, 1998.

Samuel’s Tomb, Maqam al-Nabi Samuel

Location:
Map reference from East: 167260
Map reference from North: 137800
The site is situated 9 km north- west of the Old City of Jerusalem at an altitude of 900 m above sea level with a breath taking view.

Dates-Historical data:
The rich heritage of Samuel's Tomb is illustrated in its historical layers. The cave itself is undated. The first construction is a 6th century Church, followed by a Crusader Church in the 12th century. The Crusader church was later converted to a mosque in the Ayyubid period. Another mosque with a minaret was added during the Mamluk period. The mosque was later renovated by the Supreme Muslim Council in early 20th century.

Shared Heritage Significance:
The site is venerated by Jews, Christians and Muslims. It has deep historical and architectural associations since the Roman period to present. The site is a prime example of a site with shared regional and universal values.

ICOMOS Classification:
Urban and Religious Site.


Bibliography:
1. Mujir al-Din al-Hanbali, al-Uns al-Jalil fi tahrikh al-Quds wal Khalil, Amman. 1975. (In Arabic)
2. Yusuf Abu Hilu, Maqam al-Nabi Samuel fi al-Quds, unpublished M. A., thesis, Al-Quds University, 1999. (In Arabic).

Birak Suleiman, Solomon's pool

Location:
Map reference from East: 166180
Map reference from North: 121800
The three pools which compose Solomon's pools are located some 4 kilometers south of Bethlehem, to the east of the historical road between Jerusalem and Hebron.

Dates- Historical Data:
The Solomon's Pools water system was established in the upper part of Wadi Artas in the Roman period (37 BC-325 AD) by building a system of connecting pools. This water system continued in use throughout the Byzantine period (325-638 AD). During the Islamic era basic developments took place to improve the water affluent by constructing a third pool, maintaining the first channel, and building a second channel. Both channels provided Jerusalem with water, especially during the Mamluk and Ottoman periods.

Shared Heritage Significance:
The water system is unique; the water was moved by gravity over a long distance, approximately 44 km from Wadi el-Biyar to Jerusalem. The system was the main source of water for the city of Jerusalem for more that 1800 years.

ICOMOS Classification:
Old Water System.


Bibliography:
1. Conder, CR & Kitchner H.H. Survey of Western Palestine Memoirs of the Topography, Orography, Hydrography & Archaeology (Judea & Samaria). Palestine Exploration Fund, London, 1883, reprint 1998.
2. Abells, Z & Arbit, A. "The City of David Water System," Plus Brief Discussions of Aqueduct, Storage Pools and the Present Day Supply of Water to Jerusalem. Jerusalem, 1994.
3. Barghouth, J., and Jaradat, M. Cultural landscape in Artas: The water system in Jerusalem from the Roman period until present. Ramallah: Riwaq center, 2001.

Bir Ya’qub (Jacob’s Well)

Location:
Map reference from East: 177330
Map reference from North: 179590
The well is located in the eastern part of the city of Nablus.

Dates-Historical data:
The 22 meter deep well is traditionally associated with Jacob. The site commemorates Jacob’s settling down in the area and digging a well. The site is venerated by Christians as the spot where Jesus encountered the Samaritan women. In 380 AD a cruciform church was built incorporating a baptistery associated with the exposed wellhead. During the Samaritan revolt of 484 or 529 AD the church was destroyed. However, it was rebuilt and survived until the 9th century. Early accounts by the Crusader pilgrims mention the well without a church. Later in 1175, a church was constructed, most likely with the support of Queen Melisande, who was exiled to Nablus in 1152 where she lived until her death in 1161. The Greek Orthodox Church obtained the site in 1893 and restored the church and the well. The standing building is not complete; however, the layout of this church resembles the general outline of other Crusader period churches.

Shared Heritage Significance:
A religious monument associated with the Old and New Testament, and an architectural fabric from the Crusader period.

ICOMOS Classification:
Religious Site.


Bibliography:
1. Murphy-O’Connor, J., The Holy Land, An Oxford Archaeological Guide,
P. 287-288, Oxford, 1998.
2. Abdullah, Kalbouna, Tarikh madinat Nablus, 2500 B. C. –1918 A. D., P.8, 25, 129, Nablus 1992.
3. Endangered Cultural Heritage Sites in the West Bank Governorates, Ministry of Planning, p. 97-98, Ramallah 1999.

Church of the Nativity

Location:
Map reference from East: 169750
Map reference from North: 123540
Located in the centre of Bethlehem, on one of the city’s hills, 775 m above sea level.

Dates-Historical data:
The Church of the Nativity is built over the grotto where it is believed Jesus was born. In 329 AD, after Christianity had been formally acknowledged as the religion of the Roman Empire, Queen Helena, mother of Constantine (306-337), ordered the construction of the church to commemorate Jesus' birth. The original church of Helena was destroyed in 529 and rebuilt by Justinian (527-565). Justinian’s structure survived until present apart from the roof and the majority of mosaic pavement.
The church is made up of three parts; the narthex, the nave, and the grotto. The nave has a basilica plan, comprised of four rows of 11 monolithic columns (each is 5.7 m height). Remains of mosaics can be seen on the walls illustrating scenes of Jesus' birth and episodes of his life. The choir and the transepts, located at the eastern end of the nave, both have semicircular end walls. This part is supported by six columns and the floor is paved with white marble. The grotto is rectangular in plan, measuring 12 m long by 3 m wide. It has two openings and the interior is lit by 48 oil lamps. The roof of the church is made of bed rock and the floor is made of marble.

Shared Heritage Significance:
The church is a major site of Christian pilgrimage. Islamic travel diaries include this church as a favored place to honor Jesus and his mother the Virgin Mary, both of whom occupy a high position in the Islamic faith and are mentioned many times in the Holy Qur’an. The church is specifically mentioned during Muhammad's nocturnal journey. The church includes numerous artistic, cultural and religious features.

ICOMOS Classification:
A Holy Site and Historic Church.

Bibliography:
1. Murphy-O’Connor, J., The Holy Land, An Oxford Archaeological Guide, P. 200-205, Oxford, 1998.
2. Nazmi al-Ju’beh, “The Church of Nativity”, in Pilgrimage, Sciences and Sufism, Islamic Art in the West Bank and Gaza, (ed.) by Yusuf Natsheh, P. 190-191, Amman–Jordan, 2004.

Mosque and Tomb of Nabi Da’ud, Zion Attic
(Last Supper Room), Tomb of David.

Location:
Map reference from East: 171700
Map reference from North: 131500
The site is located on Mount Zion, to the south of Jerusalem's Ottoman walls a few meters to the west of Zion Gate.

Dates-Historical data:
The core of this large complex is an undated tomb. Later in the 12th century, without any evidence, it was attributed to David by Benjamin of Toledo. In the Byzantine period (325-638 AD) a church was constructed bearing the name “the Church of the Apostles.” It was enlarged in the 5th Century with the new name “the Church of Zion,” and appears in the Madaba map. The Persians burned this church down in 614. The Crusaders then built a new church on the site and called it the Church of Mary as tradition holds that Mary lived on Mount Zion. The Crusaders also built the Last Supper Room on the south side of the Church.
In the Ayyubid period the church was neglected and parts of it fell apart. An attic and vault were saved both of which were converted into mosques. Mu’azzem Isa, nephew of Salah al-Din granted the Christians the right to visit and pray in the Attic. Later, the Franciscans managed to take possession of the sites on Mount Zion. A fierce and prolonged dispute erupted between the Jews and the Christians in Jerusalem during the early Mamluk period. It persistent for centuries, until Sultan Suleiman the Magnificent decided to settle the dispute by converting the site to a mosque.

Shared Heritage Significance:
There are three mosques in the site, two Sufi Islamic foundations, the Last Supper Room, a tomb attributed to David, and more recently, a yeshiva. The site is shared by the three monotheistic religions and includes many traditional architectural features.

ICOMOS Classification:
Religious Site.

Bibliography:
1. Vincent, L. H., and Abell, F. M., Jerusalem Nouvelle, vol, .2, Paris, 1922.
2. Yusuf Natsheh, “Masjid and Minaret al-Nabi Da’ud”, in Ottoman Jerusalem, the Living City 1517-1917, ed. Sylvia Auld and Robert Hillenbrand, P. 659-664, London 2000,
3. Amal Ishaq al-Dijani Katiba, masjid and maqam of al-Nabi da'ud fi bait al-Muqds, unpublished M. A. Thesis, al-Quds University, 1996. (In Arabic).

Monastery of St. Sabas

Location:
Map reference from East: 171630
Map reference from North: 124040
The Monastery is located 18 km to the east of Bethlehem, close to the Ubadiyya village, in the heart of the Jerusalem Mountains overlooking the Dead Sea.

Dates-Historical data:
The Monastery of St. Sabas is one of the most charming desert monasteries in the Jerusalem Mountains. The monastery bears the name of its founder, St. Sabas (439-532 AD), who was born in Cappadocia and later came to the Holy Land and joined a group of monks who sought the priesthood. St. Sabas opted for solitude in a cave and later founded his own monastery in 492. Sabas lived for 92 years and was an influential figure not only in the Holy Land, but in Constantinople as well. He is credited with convincing Justinian to rebuild the Church of the Nativity.
In 614 the monastery was destroyed by the Persians. However, the St. Sabas monastery reached its peak in the 8th and 9th centuries when St. John of Damascus, a noble Arab Christian, lived in the monastery from 750. John had a high position in the Umayyad Caliphat where he compiled many treaties in theology, the most famous of which is the “Source of Knowledge.”
Women are not admitted to the Monastery, which resembles a citadel. A small entrance gives access to the monastery courtyard, where a small dome marks the tomb of St. Sabas. The body of St. Sabas was first buried in Venice and transferred to the monastery in 1965. The monastery is comprised of numerous halls, rooms, and caves.

Shared Heritage Significance:
Many prominent religious theologians are associated with this monastery. The site is renown for its natural desert landscape.

ICOMOS Classification:
Monastery

Bibliography:
1. Endangered Cultural Heritage Sites in the West Bank Governorates, Ministry of Planning, p. 137-138, Ramallah 1999.
2. Murphy-O’Connor, J., The Holy Land, An Oxford Archaeological Guide, P. 332-335, Oxford, 1998.
3. Mustafa Murad al-Dabbagh, Biladuna Filistin, vol.2, pp. 511-512. (In Arabic).

St. Anne Church, Theological College of Salah al-Din (Salahiyya)

Location:
Map reference from East: 172480
Map reference from North: 132075
St. Anne Church is situated inside the Old City of Jerusalem, several meters to the west of Lion's Gate.

Dates-Historical data:
Development at the site began in the 3rd Century BC with the construction of a large pool. People suffering from various illnesses used to gather around the pool seeking healing from the Greek God Serapis Asclepius. According to the Christian tradition, Jesus saw the practice and preformed a miracle at the site, curing the potent man. Herod (37-4 BC) constructed an additional pool close to the first. When Hadrian visited Jerusalem in 129 AD he renovated the pagan temple hoping to eradicate the memory of Jesus' miracle at the site. Later, a Byzantine church was constructed at the site of the temple to commemorate Jesus' miracle. Another church was built in the name of St. Anne. The Eastern Christian tradition holds that the Virgin Mary was born in a nearby crypt. Later Salah al-Din converted the Crusader church to a theological school, known to be one of the best schools in Islamic Jerusalem throughout the Ayyubid and Mamluk periods. The Crusader church is, for the most part, well preserved and is considered one of the finest examples of a Crusader period church. Architectural and archeological remains from a wide range of periods are present at the site.

Shared Heritage Significance:
The site is truly a reflection of Jerusalem's many historical periods. The site is rich in significant architectural and archeological remains related to the beliefs, religious traditions, intellectual development and cultural activities of Jerusalem throughout the ages.

ICOMOS Classification:
Religious Site.

Bibliography:
1. Kamal al-Asali, Ma’ahed al-‘Ilem fi bait al-Maqdis, Amman, 1988. (In Arabic)
2. Yusuf Natsheh, The Church of St. Anne (The Salahiyya Madrasa), Jerusalem, 2004. (In Arabic).

Jefna

Location:
Map reference from East: 170450
Map reference from North: 152200
The village of Jefna is located on a small green mountain, about 23 km north of Jerusalem, to the west of the main road between Jerusalem and Nablus.

Dates-Historical data:
Jefna was a meeting point on the Old Roman Road and on the Christian pilgrimage route during the Crusaders period. Jefna, literally meaning vine in Arabic, was thus named due to the abundance of vineyards in the area. Jefna is depicted in the famous Madaba map.
During the Byzantine period a church was erected in the area named after St. George. Remnants of an alter from the eastern section of the church remain intact. The outer walls of the church date back to the Crusader period. Remnants from a second Byzantine period church, including mosaic floors, were found in the southern part of Jefna and a grape press and cemetery were discovered on the eastern edge of the village.

Shared Heritage Significance:
Jefna is a very significant site due to its unique historical, architectural, economical, and religious aspects. Moreover, it is an excellent example of a traditional Palestinian village, nestled in a superb natural and historical landscape with an abundance of olive trees and vineyards.

ICOMOS Classification:
Traditional Village, Plantation, Fortification.

Bibliography:
1. Mustafa Murad al-Dabbagh, Biladuna Filistin, vol.2, pp.324-328. (In Arabic).
2. Bellarmino Bagatti, Gifna, Villaggio cristiano di Giudea, La Terra Santa, Jerusalem 1971
3. Piccirllo, M., Madaba: Kanais wa fusifasa’, p. 76-93, Jerusalem 1993.

Tomb of Rabi’a al-‘Adawiya, Tomb of St. Pelagia, Tomb of Prophetess Hulda.

Location:
Map reference from East: 173540
Map reference from North: 131860
The Tomb is located on the eastern slopes of the Mount of Olives, to the west of the Mosque of the Ascension and opposite the Church of Patter Noster.

Dates- Historical Data:
Based on the archaeological findings (pottery, inscriptions) uncovered at the site, the tomb has been dated to the Byzantine period (325-638). Muslims believe the tomb (maqam) to be that of Rabi’a al-‘Adawiya, one of the most celebrated Sufi teachers in Islam. She formulated the guiding Sufi principle which advocates that the worship of God should be for love and not for reward or mercy. The Christian tradition attributes this grotto to St. Pelagia of Antioch, who lived and died in Jerusalem in 280. Jewish tradition holds the tomb to belong to the Prophetess Hulda, who lived in Jerusalem in the 6th century BC. At the site, a simple door leads downstairs to a mosque hall with a niche in its southern wall. Another stairway accesses a small room which houses a stone tomb covered with colorful clothing.

Shared Heritage Significance:
Three prominent women, celebrated in their religious traditions for their love of charity, good deeds, and high ethics, share the heritage of this site. This site is certainly unique in its history and architectural fabric as a meeting point for traditions and believes.

ICOMOS Classification:
Religious Burial Site

Bibliography:
1. Rafi’ Abu Riyya, Maqamat Gabal al-Zaitun al-Islamiyya, unpublished M. A. thesis, al-Quds University, 1998. (In Arabic).
2. Yusuf Natsheh, “Maqam of Rabi’a al-‘Adawiyya” in Pilgrimage, Sciences and Sufism, Islamic Art in the West , Bank and Gaza, P. 139-140, ed by Yusuf Natsheh Amman –Jordan, 2004.

The Mosque of Prophet Yahia, The Crusader Cathedral of St. John

Location:
Map reference from East: 168530
Map reference from North: 186980
The mosque is located at Sabastiya about 10 km north west of the city of Nablus.

Dates-Historical data:
During the Byzantine period, a church was built on top of a Roman burial place at the east end of Sabastiya just outside the Roman walls. Little remains of this early Christian church. The present church, which houses the reputed tomb of Yahia (John the Baptist), was built by the Crusaders in the second half of the 12th century. The church contains a nave, two aisles and an inner transept. The vaulting of the church has completely fallen apart, but most of the outer walls and some of the piers still remain standing.
The Crusader building was converted to a mosque by Saladin’s nephew, Husam ed-Din Muhammad in 1187. The present mosque and the domed building inside were constructed at the end of the 19th century by order of Ottoman Sultan Abd al-Hamid the Second. The triple apse was dismantled in place of a straight wall. In the middle of the nave there are two domed, comparatively modern structures. The larger one stands over the crypt containing the tomb of John the Baptist. A second smaller dome stands at the head of a narrow flight of steps leading down to the tomb-chamber, which is a barrel-vaulted chamber with six burial niches arranged in two rows in the south wall, dating from the Roman period. On the ground near the entrance lies the basalt four-panelled door, which originally closed the chamber.

Shared Heritage Significance:
The site is significant for it rich religious, burial monument, and archaeological properties which belong to various schools of art from the Roman, Byzantine, Crusader and Islamic periods.

ICOMOS Classification:
Religious and Artistic Site.

Bibliography:
1. Article “Sabastiya”, The Palestinian Encyclopedia, vol.2, p. 535-539, ed. Abd al-Hadi Hashim, Damascus 1984.
2. Murphy-O’Connor, J., The Holy Land, An Oxford Archaeological Guide, P. 404-408, Oxford, 1998.

Khirbet al-Mafjar, Hisham’s Palace

Location:
Map reference from East: 193630
Map reference from North: 143400
The palace is located 2 km north of the centre of the city of Jericho.

Shared Heritage Significance:
Hisham’s palace is one of the most beautiful palaces of the Umayyad period. It contains many decorative elements which shed light on the development of Islamic Art. Though the palace resembles many other palaces in the region it is of particular importance to the study of archeological heritage, rock-art, cultural routes, cultural landscape, and historic buildings.

ICOMOS Classification:
Architecture.

Dates-Historical data:
The palace is attributed to Umayyad Caliph Hisham, son of Abd al-Malik (724-743). However, it is named after al-Walid, son of Yazid. The site is very rich in decorative elements such as stucco, mosaics, wall paintings, and human sculptures.
The large palace is divided into two sections; a private section for the Caliph himself and a second section for his guests. The entrance of the palace is located to the west of the main water pool; leading into an open courtyard featuring a large decorative window. At one time, many rooms and halls surrounded the courtyard. Remains the Caliph's small private mosque are located at the centre of the southern portico. The large mosque, with its niche directed towards Mecca, is located to the north of the eastern portico. The elegant luxury bathhouses, comprised of a set of rooms and a reception hall, are decorated with mosaic floors, considered the most beautiful in the region. The palace contains many artifacts which survived an earthquake which hit the area before the palace was completed.


Bibliography:
1. Creswell, Early Islamic architecture, P.179-200, Damascus 1984, translated by Abd al-Hadi Abla.
2. Mahmud al-Abdi, Islamic Monuments in Palestine and Jordan, p.49, 57, 214, Amman 1973.
3. Hamilton, R. w., and Grabar, O., Khirbat al-Mafjar, Oxford 1959.

Deir Istya Village

Location:
Map reference from East: 163400
Map reference from North: 170820
The village is located about 25 km to the south-west of the city of Nablus.

Dates-Historical data:
The village of Deir Istya is located on a high mountain surrounded by green hills, valleys and springs adjacent to Wadi Qana. Deir Istya is a superb example of a traditional Palestinian village. The village, which dates back to the Mamluk and Ottoman periods, has preserved its original urban design. The village streets are paved with traditional flagstones and four gates give access to the old village. The type of construction used in the village indicates that the residents enjoyed social and economic prosperity. The village has two mosques, the first named after the Prophet Isaiah and the second called Deir Istya mosque.

Shared Heritage Significance:
The village of Deir Istya hosts fine examples of rock-art, urban and rural settlements, vernacular architecture, religious properties, agricultural, cultural landscape, and historic buildings.

ICOMOS Classification:
Traditional Village, Vernacular Architecture

Bibliography:
1. Mustafa Murad al-Ddabbagh, Biladuna Filistin, vol.2, part 2. pp. 526-529, 2002 (In Arabic).
2. Endangered Cultural Heritage Sites in the West Bank Governorates, Ministry of Planning, p. 69-71, Ramallah 1999 (In Arabic).

Hebron Bathhouse, Turkish Bathhouse.

Location:
Map reference from East: 159920
Map reference from North: 104000
The Hebron Bathhouse is located in al-Dariyya Quarter, north west of the Ibrahimi Mosque, in the Old Town of Hebron.

Dates-Historical data:
The Bathhouse has not officially been dated, although it is possible, based on the style and plan, to date it to the end of the Mamluk period. The main entrance is in the centre of the main façade. Two stone benches are located on each side of the entrance. The plain façade was built in the ablaq style in yellow, red, and black stones. The Bathhouse contains two halls; the exterior hall is the reception hall and includes a water fountain in the centre, the second interior hall is octagonal and covered by a shallow dome pierced with small openings covered with colored glass. Today the Hebron Bathhouse is used as a simple museum exhibiting Hebron's history through artifacts. The collection includes inscriptions, metal work, glass, documents, and decorative stones and sculptures dated to the Mamluk period.

Shared Heritage Significance:
The Hebron Bathhouse played a major role in the social life of the city in medieval times.

ICOMOS Classification:
Technology.

Bibliography:
1. Nazmi al-Ju’beh, “Hammam al-Khlil”, in Pilgrimage, Sciences and Sufism, Islamic Art in the West, Bank and Gaza, (ed.) by Yusuf Natsheh, P. 209-211, Amman –Jordan, 2004.
2. Dow, M., Islamic Bathes of Palestine, P. 76-78, London 1996.
3. Yusuf Natsheh and Isa Baydoun, “madinat khalil al-Rahman, al-madina al-muslima’, in madinat khalil al-rahman, Historical and Geographical study, p. 70, Hebron 1987.

Tawahin es-Sukkar, Sugar Mill

Location:
Map reference from East: 191650
Map reference from North: 142220
The Sugar Mill is located 3 km northwest of Jericho and 500 meters west of Ancient Jericho (Tell es-Sultan).

Dates- Historical Data:
The site is a unique example of a preserved industrial site for manufacturing sugar. The site was mentioned in several historical sources since the early medieval period. The early sources refer to the sugarcane plantation in the Jordan River Valley. Yaqut wrote in 1225 that the best quality sugar is manufactured in Jericho. Burchard saw mills at work in 1283. The sugar mills were in use during the Crusader (1099-1187 AD), Ayyubid (1187-1291 AD) and Mamluk (1291-1516 AD) periods.

Shared Heritage Significance:
Sugar cane production and processing was known in Palestine since the Umayyad period. The Crusaders expanded the industry for export to Europe by installing sophisticated sugar mills. The remains of sugar production installations include the water aqueduct, the press, the mill house, the refinery, the cistern, the kiln, the kitchen and the storage house for sugar pots. The mill was powered by water brought by the aqueducts from the double springs of Nue’ima and ‘Ain Duyuk.

ICOMOS Classification:
Technology

Bibliography:
1. Conder, CR & Kitchner H.H. Survey of Western Palestine Memoirs of the Topography, Orography, Hydrography & Archaeology (Judea & Samaria). Palestine Exploration Fund, London, 1883, reprint 1998.
2. Taha, H. Report of New Excavations in Tawahin es-Sukkar. Department of Antiquities and Cultural Heritage, Ramallah, 2000.

'Ain Duyuk synagogue, Na'aran synagogue

Location:
Map reference from East: 191650
Map reference from North: 142220
The site is located 4 km north of Jericho, in Nuway’ma village

Dates-Historical data:
Based on its decorations and paintings, the synagogue has been dated to the 6th century. The walls of the buildings have fallen, thus only the foundation can be seen, although the original mosaic floor was saved for preservation. The synagogue comprises a rectangular hall, divided into three sections, the middle of which is wider and included the basilica. The synagogue was entered from the north. The most significance element of the site is a mosaic floor made of geometrical forms, zodiac, and human figures with an intact inscription.

Shared Heritage Significance:
The mosaic decorations of this synagogue reflect the freedom of expression which prevailed for a short period of time in 6th century art production. These decorative elements resemble those at the Maon and Beit Alfa synagogues.

ICOMOS Classification:
Religious Site, Decorative Art.


Bibliography:
1. Goodenough, E, Jewish Symbols in the Greco-Roman Period, Pantheon Books, New York 1953.
2. Sukenik E.L Ancient Synagogues in Palestine and Greece British Academy, London 1934.
3. Vincent L.H. “Le Sanctuaire Juif d’Ain-Douq.” Revue Biblique, XXX, pp .442-3; pp. 579-601 J. Gabalda, Paris 1921.

Tuqan Soap Factory

Location:
Map reference from East: 174800
Map reference from North: 180780
The Tuqan Soap Factory is located on the south west corner of al-Tuta plaza in the centre of al-Quryuen Lane.

Dates-Historical data:
Hassan Tuqan constructed the soap factory at the end of the nineteenth century. It is a huge two story rectangular building. The architectural fabric of the soap factory can be dated to the end of the Ottoman period, when traditional local practices prevailed. The factory is constructed of masonry, and its main façade opens to la-Tuta lane. The building is plain apart from its main entrance, located in the lower part of the façade. The large entrance, which is crowned with a pointed arch, allows heavy loads of oil carried by beasts to be loaded inside the soap factory. Small windows are opened on both sides of the lower part of the entrance. The upper section has large windows to provide light and ventilation to the interior to help the soap dry.

Shared Heritage Significance:
This rare factory provides a good illustration of the soap industry, an industry which has almost vanished under the pressures of modernization. Throughout its history Palestine has been well known for its high quality olive oil soap.

ICOMOS Classification:
Technology.

Bibliography:
1. Marwan Abu Khalaf, “The Tuqan Family Soap Factory,” in Pilgrimage, Sciences and Sufism, Islamic Art in the West, Bank and Gaza, (ed.) by Yusuf Natsheh, P. 171-173, Amman –Jordan, 2004.

Khan (caravanserai) Yunis, Khan Yunis al-Nawrouzi al-Dawadar, al-Qala (the Citadel)

Location:
Map reference from East: 84430
Map reference from North: 84100
The Khan is located in the heart of Khan Yunis city, in the Gaza Strip, on the main old road between Egypt in the south and Syria and Palestine in the north.

Dates-Historical data:
The Khan was founded by Amir Yunis, son of Abddullah, in the year 789/1487. The Khan functioned as a citadel, caravan station, centre for trade, and a post station between Cairo and the main Syrian cities (Jerusalem, Damascus, and Aleppo). The Khan is square (75.5 m by 75.5 m) with an open courtyard in the centre. It comprises two floors; the lower level was used for storing the commodities and the upper level served as accommodation for the merchants who frequent the Khan. It also included a mosque composed of a square hall covered with a dome (part of which is still visible), a miharb, pulpit, and a minaret. Since the Khan was constructed on the road, not adjacent to a town, it was provided with many defensive tools including towers on the outer corners, arrow slits, openings to pour hot oil, and massive thick walls. The western façade, some rooms on the back, the foundation of the minaret, and the above mentioned dome remain intact.

Shared Heritage Significance:
The Khan Yunis Khan is one among many examples of khan built in Egypt and Syria along the main trade routes. The site has a strategic location as it is the first station met by a traveler from Egypt. The landscape surrounding the Khan is rich in springs and fertile soil.

ICOMOS Classification:
Architectural Art from Mamluk Period.

Bibliography:
1. Abu Khalaf, Marwan,. “Khan Yunis: The Khans of Palestine”, Levant , vol. XV, pp.178-186,1983.

Ottoman Railways – Palestinian.

Location:
Map reference from East: 166850
Map reference from North: 187620
The Ottoman Railway section connecting Jenin to Nablus and Tulkarem to Nablus.

Dates-Historical data:
The Ottoman Railway service line from Afula to Nablus was constructed in 1913 as an extension of the main railway line which ran from Haifa to Dara’ in Syria. One train traveled daily from Silet al-Daher to Haifa and back. The construction of the southern section of this line linking Nablus to Haifa via Afula was completed in 1914.

At several places along this line signs are still in situ including a 250 m long tunnel, called the ‘Atara tunnel located after the station of Silet al-Daher. Few stations on this line can be seen today except the stations of Tulkarem and Sabastiya.

Shared Heritage Significance:
The Ottomon Railway lines illustrate industrial and technological properties, cultural routes, cultural landscape, and historic buildings.

ICOMOS Classification:
Trade Route and Pilgrimage

Bibliography:
1. The Palestinian Encyclopedia, vol.2, p. 564-565, ed. Abd al-Hadi Hashim, Damascus 1984.

Salah al-Din al-Ayyubi

Dates-Historical Data:
Salah al-Din lived from the year 1137 until 1193 during a very significant period in Islamic, Arab, and European history. This period witnessed an ongoing struggle, known as the Frankish War or European campaigns on Islamic eastern regions.

Salah al-Din was born Yusuf son of Ayyub in Tikreat, located in modern day Iraq, of Kurdish origins. He served as an elite general to Nour al-Din Zanki. Salah al-Din's main objective was to unite the Islamic fronts (Egypt and Syria) after both were politically divided into small provinces. He succeeded in establishing a Dynasty and mobilized forces against the Crusaders. His efforts culminated at the battle of Hittin in 1187 when he defeated the Crusaders.
Salah al-Din's name is closely associated with the Islamic liberation movement in Egypt and Syria. Among many towns and castles, he liberated Jerusalem from the Crusaders. Though these victories didn’t put an end to the Crusader presence in Syria and Palestine, he was highly esteemed throughout the Muslim and Arab world and likewise by his European rivals. His confrontation with the Crusaders ended with a peace treaty called sulh al-Ramla, “The Ramla Treaty.’ In quiet, peaceful times economic and social times were formed between the Muslims and the Crusaders.

Shared Heritage Significance:
Salah al-Din is considered a man of war, a man of peace, and a shrewd politician. He was a charismatic leader with great political insight illustrated when he accepted the truce and endorsed the peace treaty with the Crusaders. Arguably, the greatest feature of Salah al-Din was his tolerance and strong sense of justice, which at times reached such a level that he was accused of being careless. He implemented many intellectual and cultural activities and founded numerous religious and educational institutions.

Bibliography
1. Abu Shamah, kitab al-ruddatin fi akhbar al-dawlatin, Cairo, (In Arabic).
2. Imad al-din al-Katib, al-fath al-qusi fi al-fath al-qudisi, Cairo (In Arabic).
3. Rinceiman, S, The History of the Crusaders, translated to Arabic, Beirut, 1967.

Wadi al-Kelt (kilt), Wadi of Jericho

Location:
Map reference from East: 188590
Map reference from North: 138620
Wadi al-Kilt crosses the Syrian Rift Valley on the eastern edge of the Jerusalem Mountains.


Dates-Historical data:
Wadi al-Kilt is one of the Jordan River's major western tributaries, carrying rain water from the eastern slopes of Jerusalem and al-Bira 35 km down to the valley of Jericho. The Wadi is made of Paleocene rocks formed from lime, white poplar, and flint dating back to the 4th Geological Period. Wadi al-Kilt has retained its charming geological formations and beautiful natural landscape, home to a wide variety of native vegetation and wildlife.
Many springs including Ain Fara and Ain al-Fawwer flow into the Wadi, fed in the winter from rainfall on the Jerusalem Mountains. Streams and waterfalls run in the Wadi in winter and spring and continue at times into the summer months. A water canal originally from the Roman period, which was renovated and repaired at many times throughout history, most recently during the British Mandate, continues to run all year. A bridge linking the two sides of the Wadi was built in the Roman period and restored during the Byzantine and Ummayed periods. Beautiful panoramic views can be found throughout the mountains surrounding the Wadi. Many walking routes are marked including those leading to the St. George Monastery, Herod’s winter palaces, and Jericho.

Shared Heritage Significance:
Wadi al-Kilt is one of the finest natural landscapes in Palestine. Numerous sites of significant regional heritage are located in the Wadi including historic caves used by Christian monks during the Byzantine period.

ICOMOS Classification:
Natural and Cultural Landscape

Bibliography:
1. Mustafa Murad al-Dabbagh, Biladuna Filistin, part, vol 8, p. 531-532, (In Arabic).
2. The Palestinian Encyclopedia, vol.3, p. 587-588, ed. Abd al-Hadi Hashim, Damascus (In Arabic).

Grape Press

Location:
Map reference from East: 155200
Map reference from North: 145940
Different sites, including the fine example of Safa village, located 16 km west of Ramallah.

Dates-Historical data:
The technique for pressing grapes requires a rock platform shaped to form two basins connected by a small vertical canal. The first basin is wide and shallow, while the second is small and deep. The former is either rectangular or square in shape according to the rock formation. The second basin serves as container for the juice to produce wine. Three traditional techniques were used to squeeze the grapes; smashing the grapes with feet, using a wooden press, and putting the grapes inside baskets or clothes, and then compressing it with horizontal wooden planks, allowing the juice to leak out. The later is a similar process to pressing olives for oil.

Shared Heritage Significance:
Grape presses, like olive and sesame presses, are considered among the traditional industrial techniques used in the near past. The study of these presses helps to understand the importance of the grape in the economy of Palestine and its neighboring countries.

ICOMOS Classification:
Rock art, Technology.

Bibliography:
1. Salah Hudaliyya, “The discovered grape presses in Safa from the Roman and Byzantine Periods,” Article on the Occasions of the 10th anniversary of High Institute of Islamic Archaeology, 2004 (In Arabic).
2. Ishmael Milhem, “Techniques of Grape Presses in Jordan and Palestine,” Studies in the History and Archaeology of Jordan, vol. 5, p. 29-35, Amman 1995(In Arabic).
3. Forbes, R., Studies in Ancient Technology. Vol. III. P.70- 7, Leiden 1994.

Dead Sea, Salt Sea, Sea of Lot

Location:
Map reference from East: 195480
Map reference from North: 100410
The Dead Sea is located in the Great Rift Valley between the Jordan River Valley to the north and Wadi 'Arabah to the south. It separates the western Hebron-Jerusalem hills from the eastern mountains of 'Ammon and Mo'ab. The Dead Sea serves as a trans-boundary site between Palestine, Jordan and Israel.

Dates- Historical Data:
Geological formation belonging to the Great Rift Valley

Shared Heritage Significance:
The Dead Sea is the lowest point on the earth, and is the world's saltiest large water body. The Dead Sea is frequently mentioned in religious texts and historical sources.

ICOMOS Classification:
Natural Site

Bibliography:
1. Conder, CR & Kitchner H.H. Survey of Western Palestine Memoirs of the Topography, Orography, Hydrography & Archaeology (Judea & Samaria).
Palestine Exploration Fund, London, 1883, reprint 1998.
2. Inventory of Cultural and Natural Heritage Sites of Potential Outstanding Universal Value in Palestine. Ramallah: Al Nasher Advertising Agency, Ministry of Tourism and Antiquities, 2005.