1 Dinar 1995, Jordan
| in Krause book | Number: 29a |
| Years of issue: | 01.08.1995 |
| Edition: | |
| Signatures: | Governor of the Central Bank of Jordan: Said Nabulsi, Minister of Finance: Basel Jardaneh |
| Serie: | 1994-2002 Issue |
| Specimen of: | 1992 |
| Material: | Cotton fiber |
| Size (mm): | 137 x 66 |
| Printer: | TDLR (Thomas de la Rue & Company), London |
* All pictures marked 
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Description
Watermark:
The King of Jordan Hussein ibn Talal in the Keffiyeh.
Avers:
The King of Jordan Hussein ibn Talal in the Keffiyeh.
Hussein bin Talal (Arabic: حسين بن طلال, Ḥusayn ibn Ṭalāl; 14 November 1935 – 7 February 1999) was King of Jordan from the abdication of his father, King Talal, on 11 August 1952, until his death in 1999. According to Hussein, he was a 40th-generation direct descendant of Muhammad as he belonged to the Hashemite family which has ruled Jordan since 1921.
He was born in Amman as the eldest child of Crown Prince Talal and his wife, Princess Zein Al-Sharaf. Hussein began his schooling in Amman, continuing his education abroad. Hussein was named crown prince after his father became king. When Talal was forced to abdicate by Parliament a year after he became king due to illness, a Regency Council was appointed until Hussein came of age. He was enthroned at the age of 17 on 2 May 1953. He was married four separate times and fathered eleven children: Princess Alia from Dina bint Abdul-Hamid; Abdullah II, Prince Faisal, Princess Aisha, and Princess Zein from Antoinette Gardiner; Princess Haya and Prince Ali from Alia Touqan; Prince Hamzah, Prince Hashim, Princess Iman, and Princess Raiyah from Lisa Halaby.
Hussein, a constitutional monarch, started his rule with what was termed a "liberal experiment", allowing, in 1956, the formation of the only democratically elected government in Jordan's history. A few months later, he forced that government to resign, declaring martial law and banning political parties. Jordan fought three wars with Israel under Hussein, including the 1967 Six Day War, which ended in Jordan's loss of the West Bank. In 1970 Hussein expelled Palestinian fighters (fedayeen) from Jordan after they had threatened the country's security in what became known as Black September. The King renounced ties to the West Bank in 1988 after the Palestine Liberation Organization was recognized internationally as the sole representative of the Palestinians. He lifted martial law and reintroduced elections in 1989 when riots over price hikes spread in southern Jordan. In 1994 he became the second Arab head of state to sign a peace treaty with Israel.
In 1952, when he was a 17-year old schoolboy, Hussein became king to a young nation that included the then Jordanian-controlled West Bank. The country had few natural resources, and a large Palestinian refugee population as a result of the 1948 Arab–Israeli War. Hussein led his country through four turbulent decades of the Arab–Israeli conflict and the Cold War, successfully balancing pressures from Arab nationalists, Soviet Union, Western countries, and Israel, transforming Jordan by the end of his 46-year reign to a stable modern state. After 1967 he increasingly engaged in efforts to solve the Palestinian problem, he also acted as conciliatory intermediate between various Middle Eastern rivals; Hussein came to be seen as the Middle East's peacemaker. He was revered for pardoning political dissidents and opponents, and giving them senior posts in the government. Hussein, who survived dozens of assassination attempts and plots to overthrow him, was the region's longest-reigning leader. The King died at the age of 63 from cancer on 7 February 1999. His funeral at the time, was the largest gathering of world leaders since 1995. He was succeeded by his eldest son Abdullah II. 
The keffiyeh or kufiya (Arabic: كوفية kūfiyyah, meaning "from the city of Kufa" (الكوفة); plural كوفيات kūfiyyāt), also known as a ghutrah (غُترَة), shemagh (شماغ šmāġ), ḥaṭṭah (حَطّة), mashadah (مَشَدة), chafiye (Persian: چَفیِه, dastmal yazdi (Persian: دستمال یزدی) or cemedanî (Kurdish: جه مه داني), is a traditional Middle Eastern headdress from Kufa, Iraq fashioned from a square scarf, usually made of cotton. It is typically worn by Arab people, as well as by some Mizrahi Jews and Iranic nomads (especially Kurdish people). It is commonly found in arid regions as it provides protection from sunburn, dust and sand. Toward the end of the 1980s, the keffiyeh became a fashion accessory in the United States.
For decades, keffiyeh have been issued to British soldiers who now almost exclusively refer to them as shemaghs (from Arabic شماغ šmāġ).Their use by some units and formations of the military and police forces of the former British Empire and subsequent Commonwealth dates back to before World War II.
Due to its utility it was adopted by the Palestine Police Force, the Transjordan Frontier Force, the Sudan Defence Force, the Arab Legion, the Jordanian Armed Forces, the Libyan Arab Force, and the Iranian Revolutionary Guard Corps.
In the North African campaign of WWII the irregular raiding and reconnaissance units of the Long Range Desert Group, the Special Air Service and "Popski's Private Army" wore them while operating in the Western Desert. After the war, their use by the Army continued with the shemagh being worn in both desert and temperate environments in theatres such as Dhofar. Australian Army forces have also used the shemagh since the Vietnam War, and extensively during Iraq and Afghanistan, particularly by Australian Special Forces units. Since the beginning of the War on Terror, these keffiyeh, usually cotton and in military olive drab or khaki with black stitching, have been adopted by US troops as well, a reversal of previous policy which saw them strictly forbidden during the Gulf War.
Their practicality in an arid environment, as in Iraq, explains their enduring popularity with soldiers. Soldiers often wear the keffiyeh folded in half into a triangle and wrapped around the face, with the halfway point being placed over the mouth and nose, sometimes coupled with goggles, to keep sand out of the face. This is also commonly done by armoured, mechanised and other vehicle-borne troops who use it as a scarf in temperate climates to ward off wind chill caused by being in moving vehicles. British soldiers deploying to Iraq or Afghanistan are now issued with a tan-colored shemagh. Keffiyeh, called chafiyeh (چفیه) in Persian, was extensively used by Iranian infantrymen in Iran–Iraq War.
Left, below, in the form of a see-through image is a flower, used as stone carving decoration in Jerash. About flowers, please read the reverse description.
Revers:
Forum in Jerash.
The oval forum of Jerash is perfectly preserved. It was the main square of the city; many important events took place on it. There was also an altar, and, presumably, sacrifices took place to Zeus. The size of the area is 80 by 90 meters, it is surrounded by 56 columns with very powerful bases.
Jerash (Arabic: جرش; Ancient Greek: Γέρασα) is a city in northern Jordan. The city is the administrative center of the Jerash Governorate. It is located 48 kilometers (30 mi.) north of the capital city Amman.
The earliest evidence of settlement in Jerash is in a Neolithic site known as Tal Abu Sowan, where rare human remains dating to around 7500 BC were uncovered. Jerash flourished during the Greco and Roman periods until the mid-eighth century CE, when the 749 Galilee earthquake destroyed large parts of it, while subsequent earthquakes contributed to additional destruction. However, in the year 1120, Zahir ad-Din Toghtekin, atabeg of Damascus ordered a garrison of forty men stationed in Jerash to convert the Temple of Artemis into a fortress. It was captured in 1121 by Baldwin II, King of Jerusalem, and utterly destroyed. Then, the Crusaders immediately abandoned Jerash and withdrew to Sakib (Seecip); the eastern border of the settlement.
Jerash was then deserted until it reappeared by the beginning of the Ottoman rule in the early XVI century. In the census of 1596, it had a population of 12 Muslim households. However, the archaeologists have found a small Mamluk hamlet in the Northwest Quarter which indicates that Jerash was resettled before the Ottoman era. The excavations conducted since 2011 have shed light on the Middle Islamic period as recent discoveries have uncovered a large concentration of Middle Islamic/Mamluk structures and pottery. The ancient city has been gradually revealed through a series of excavations which commenced in 1925, and continue to this day.
Jerash today is home to one of the best preserved Greco-Roman cities, which earned it the nickname of "Pompeii of the East". Approximately 330,000 visitors arrived in Jerash in 2018, making it one of the most visited sites in Jordan. The city hosts the Jerash Festival, one of the leading cultural events in the Middle East that attracts tens of thousands of visitors every year.
Along the entire field of the banknote, and in the lower right corner, as a see-through image, flowers are shown, of which there are a lot in Jerash, as a decoration.
Slightly to the right of the center is the column of the Temple of Artemis in Jerash.
The Temple of Artemis at Gerasa is a Roman peripteral temple in Jerash, Jordan. The temple was built in the middle of the highest of the two terraces of the sanctuary, in the core of the ancient city. The temple is one of the most remarkable monuments left in the ancient city of Gerasa (Jerash) and throughout the Roman East.
Artemis was the patron goddess of the city and was the Hellenistic interpretation of a local deity likely worshipped before the arrival of the Greek colonists, who instead imported in the city the cult of Zeus Olympios. We have evidence of an older sanctuary of Artemis from few inscriptions. The construction of a new wider sanctuary was started after the Bar Kokhba revolt (AD 136); the propylaeum was completed in AD 150 during the reign of emperor Antoninus Pius, while the temple was never finished.
The portico around the cella was designed with six by eleven columns, of which only eleven columns in the pronaos are still standing, 13.20 m. high. The Corinthian capitals are very well preserved and bear the signature of Hygeinos, the contractor in charge of carving the bases, shafts and capitals of the columns. The portico and the cella stand on a podium built by a system of parallel vaults surrounded by a corridor, both accessible by two separate staircases from the cella. Two more staircases lead to the roof of the temple, a flat terrace probably used by the worshippers for rituals.
The interior of the cella was cladded with polychrome marbles, as proven by the clamps' holes in the walls and fragments of verde antico slabs from the floor. At its back is the thalamos, an arched niche hosting the statue of the goddess.
In front of the steps of the temple, 18 m. far, the moulded base of the altar has been identified under the structures left by the Byzantine and Early Islamic occupation of the terrace. The altar has a square plan 12 m. side and it was built north of the central axis of the temple. From scarce spolia reused in later buildings it was reconstructed as a tower-like structure with a plain base and half columns in the upper half.
At the end of the 4th-century the pagan cults were forbidden by the emperors' edicts. The temple of Artemis was entirely spoliated of the marble cladding of the cella and the corniche of the gate was dismantled and replaced by plain jambs. The cella was paved with a polychrome mosaic floor and converted into a public reception hall. In the 6th-century the roof of the cella collapsed and the whole building was further transformed into a private residential stronghold in the middle of a wide artisanal quarter that occupied the upper terrace of the sanctuary. The structures of the temple withstood the earthquake in AD 749. Since the early IX-century the residence was progressively abandoned and the cella silted up of sandy deposits and garbage dumps. A further earthquake, between the 12th and the XIII-century, demolished the upper half of the walls of the temple and the tumble filled the whole area, inside and around the cella. Nevertheless, the vaults of the podium remained accessible from outside and continued to be frequented until modern times by shepherds, squatters and treasure hunters. There is no evidence that the Temple of Artemis could have been the fort occupied by the Arab garrison mentioned by William of Tyre in AD 1122.
The vaults of the podium were first investigated by W. J. Bankes and C. Barry between 1816 and 1819. The pronaos of the temple and parts of the portico were cleared by Clarence Stanley Fisher and the Anglo-American expedition between 1928 and 1934. The Italian Archaeological Mission works in the sanctuary of Artemis since 1978. In 2018, a cooperative project of conservation was started in the Temple of Artemis by the Jordanian Department of Antiquities and the Italian Archaeological Mission with a grant of the US Ambassadors Fund for Cultural Preservation.
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