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Souk el- Dabbagha, Jerusalem
Tel. (02) 627 4952
Excavations: 9am- 1pm and 3- 5pm Mon- Sat
The Alexander Hospice, also known as the Alexanderhof or the Church of Saint Alexander Nevsky, is a significant Russian Orthodox complex located in the Christian Quarter of Jerusalem's Old City. Established in the late 19th century, it serves as a spiritual center, archaeological site, and historical monument.
Origins and Acquisition (Mid-19th Century)
The history of the
Alexander Hospice begins in the mid-19th century amid a surge in Russian
Orthodox pilgrimages to the Holy Land. In 1847, the Russian Orthodox
Ecclesiastical Mission was established in Jerusalem, reflecting Russia's
growing interest in strengthening its religious and geopolitical
presence in the region following the Crimean War (1853–1856). The
Imperial Orthodox Palestine Society (IOPS), a lay organization founded
in 1882 but with roots in earlier efforts, was sponsored by the Russian
imperial family to support pilgrims and promote Orthodox interests.
In 1856–1857, the IOPS, through figures like Boris Mansurov, acquired
the property from the Ethiopian Church for approximately 12,000 francs.
This purchase was part of a broader initiative ordered by Grand Duke
Constantine in 1861 to secure land near key holy sites. The site,
originally debris-filled, was cleared in 1859 with the initial intent to
construct a Russian consulate and a hostel (hospice) for the thousands
of Russian pilgrims arriving annually at the port of Jaffa, many of whom
walked 70 kilometers to Jerusalem. The property was named in honor of
St. Alexander Nevsky, a 13th-century Russian warrior-prince and saint
canonized in 1547, who was celebrated for defending Russia against
Swedish and German invaders.
Archaeological Discoveries and Shift
in Plans (1883)
Construction began but was dramatically altered in
1883 when workers uncovered ancient ruins during foundation digging.
These excavations, funded by Grand Duke Sergei Alexandrovich (brother of
Tsar Alexander III), attracted worldwide attention and became known as
the "Russian Excavations." The discoveries included:
Judgment
Gate Threshold: A large stone threshold believed by 19th-century
excavators to be part of the "Judgment Gate" (or "Gate of
Condemnation"), through which Jesus may have passed on his way to
Calvary. Modern archaeologists date it to the 2nd century AD, possibly
part of an arch built by Emperor Hadrian and later reused. Adjacent
features include the "Eye of the Needle," a small opening in the wall
for late-night travelers (symbolically linked to biblical parables), and
a crucifix mounted on a piece of rock from Calvary.
Hadrian's Arch
and Forum: Remnants of a 2nd-century AD victory arch from Emperor
Hadrian's reconstruction of Jerusalem as Aelia Capitolina, including
parts of a Roman forum. One column dates to the 11th century, while
others tie to Hadrian's era.
Constantine's Basilica Remnants: Eastern
sections of the 4th-century Basilica of the Holy Sepulchre built by
Emperor Constantine in 330 AD, including a wide staircase leading to the
original entrance, a black stone column imported for the basilica, and
massive walls from the main forum entrance. These align with depictions
on the 6th-century Madaba Map.
Herodian and Other Walls: Massive
walls from King Herod's era (late 1st century BC), a "Mysterious
Pilaster Wall" (possibly from Hadrian's temples or repurposed Herodian
structures), and ancient stone pavements from Roman and Byzantine
periods.
These findings, declared a success in 1884, led to the
relocation of the consulate and main hostel to the Russian Compound
outside the Old City walls. Instead, the site was preserved as a
commemorative church incorporating the ruins, emphasizing its ties to
biblical events like the Via Dolorosa and Crucifixion.
Construction and Dedication (Late 19th Century)
With an Ottoman
firman (decree) granted in 1887, construction of the church proceeded
from 1896 to 1903, though some sources note consecration by
Archimandrite Antonin (Kapustin) in 1891. The design integrated the
archaeological site, with the church built over the ruins. Funding came
from Grand Duke Sergei Alexandrovich and other Russian nobility, leading
to the popular name "Alexander Hospice." In 1894, the IOPS proposed
dedicating it to St. Alexander Nevsky in memory of Tsar Alexander III,
who died that year. The interior features a Baroque style with an
iconostasis in black and gold, neo-classical paintings of Christ's
Passion, icons of Russian saints, and a chapel. A sweeping depiction of
Jesus carrying the cross adorns the stairway.
Ownership, Changes,
and Modern Era
Ownership has remained with Russian Orthodox entities,
initially the IOPS under Ottoman rule. After the 1917 Russian
Revolution, the society split: the "White" (exile) faction, now the
Palestine Orthodox Society, controls the site, while the "Red"
(Soviet-aligned) branch manages other properties. Today, it is
administered by the Imperial Russian Orthodox Palestine Society and the
Russian Orthodox Ecclesiastical Mission, open daily from 9am to 6pm with
a modest entry fee. During the British Mandate (1917–1948) and
subsequent periods, it continued as a pilgrimage center, weathering
regional conflicts.
The archaeological digs at this location stand out as a major
attraction, uncovering the rich and layered history of Jerusalem across
various eras. Among the prominent unearthed elements are a preserved
stone threshold complete with hinge sockets, thought by researchers to
be remnants of the 2nd-century AD Judgement Gate—also referred to as the
Victory Gate—believed to be the portal through which Jesus carried his
cross toward Golgotha during the crucifixion journey. This artifact
originates from the Roman period during Emperor Hadrian's rule around AD
135, when he rebuilt Jerusalem as Aelia Capitolina, and it's now
safeguarded beneath a glass panel for visitors to observe closely.
Further discoveries include a broad reconstructed staircase pieced
together from surviving fragments, associated with the 4th-century AD
enlargement of the Church of the Holy Sepulchre under Emperor
Constantine, mirroring depictions found on the ancient 6th-century
Madaba Mosaic Map from Jordan, which illustrates early Byzantine
Jerusalem. Excavations also revealed an 11th-century column alongside
2nd-century masonry from Hadrian's expansive Roman forum, featuring a
notable archway that may have been repurposed in Constantine's
4th-century basilica complex. A particularly intriguing find is a
10-meter-long pilaster wall, approximately 33 feet in length,
incorporating six pilasters of varying widths from 0.85 to 1.56 meters,
which aligns with the eastern boundary of the original Constantinian
Holy Sepulchre as shown in historical maps and likely dates to the 4th
century, emulating designs from the Temple Mount.
Other notable
remnants encompass sections of a Byzantine cardo maximus, the city's
primary north-south thoroughfare lined with colonnades for commerce; the
authentic entrance portal to the Byzantine-era Church of the Holy
Sepulchre; and components of a 2nd-century Roman forum, including a
raised market platform for public gatherings. Adding to the site's
profound religious ties is a substantial piece of the Rock of Calvary,
crowned with a crucifix to evoke the crucifixion site, emphasizing its
symbolic link to Jesus' final hours. Within the excavations, there's
also an ancient wall featuring a small hole known as the "Eye of the
Needle," its edges polished smooth over centuries by pilgrims inserting
their hands, possibly as a devotional act or to touch history.
An
on-site museum complements these finds by exhibiting a range of items
connected to the church's building process and the broader digs, such as
architectural fragments, ceramic pottery shards, historical documents,
and assorted relics spanning Roman, Byzantine, and Crusader periods,
providing deeper context into Jerusalem's evolving past. Collectively,
these elements fuse influences from Roman imperial times, Byzantine
Christianity, and medieval Crusader occupations, establishing the area
as a crucial center for archaeological study and pilgrimage.
In terms of design, the church showcases a distinctive Baroque
aesthetic, marked by its soaring ceiling reaching about 10 meters (33
feet) in height, polished marble floors that reflect light elegantly,
and unadorned stone walls enlivened with colorful frescoes depicting
revered Russian saints alongside key Biblical narratives. The outer
facade is constructed from alternating red and white stones, prominently
featuring the insignia of the Imperial Orthodox Palestine Society—a
stylized Greek letters Xi (Χ) and Rho (Ρ), symbolizing "Christos" or the
Messiah in early Christian iconography. Both the society's banner and
the Russian national flag are displayed atop the structure, underscoring
its cultural and historical affiliations.
Guests access the interior
by entering through an ornate gateway and climbing a set of stairs
leading to the primary chapel, which spans roughly 22 meters (72 feet)
in length, creating a spacious yet intimate worship space. At its heart
stands a stone altar positioned directly above an older stone altar
discovered during excavations, possibly linking back to earlier
Christian structures on the site. The chapel is highlighted by a
striking iconostasis, a classic Eastern Orthodox partition crafted in
black and gold, which divides the public nave from the sacred sanctuary
and is adorned with an array of intricate Russian icons portraying
saints and holy figures. Surrounding walls feature additional artwork,
including vivid paintings of Gospel events below rows of saintly icons,
enhancing the spiritual ambiance. The interior also includes a dedicated
royal hospitality area, perhaps a throne-like seating for dignitaries,
reflecting its ties to Russian imperial patronage.
Overall, the
architecture maintains a subtle and refined elegance, seamlessly merging
traditional Russian Orthodox elements—like the icon-rich decor and
symbolic motifs—with the practical limitations imposed by the site's
archaeological sensitivity and urban Old City setting.