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Maria Luiza Boulevard

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Maria Luiza Boulevard (Bulgarian: Булевард Мария Луиза), also called Maria Luiza, which is the Bulgarian transliteration of Marie Louise, is a central boulevard in Sofia. It connects Central Railway Station and Vitosha Boulevard which is its continuation to the National Palace of Culture. The boulevard passes over one of the city's most emblematic bridges, Lavov Most (meaning Lion's Bridge). It is named after Marie Louise of Bourbon-Parma, princess-consort of Bulgaria and wife to Ferdinand I. During communist period the boulevard was named after Georgi Dimitrov. Many landmarks are situated on the Marie Louise Boulevard or in the vicinity. On the boulevard itself are located the Central Sofia Market Hall, TZUM, St Nedelya Church, and one of Sofia's largest hotels Sheraton Sofia Hotel Balkan. Close to Marie Louise are administrative and governmental edifices such as the Presidency, the Counsel of Ministers, the offices of the deputies (which form the Largo), the yellow-paved Prince Alexander of Battenberg Square and others. The newly opened Knyaginya Maria Luiza Metro Station is located on the road.

Excerpt from the Wikipedia article Maria Luiza Boulevard (License: CC BY-SA 3.0, Authors).

Maria Luiza Boulevard
bul. Knyaginya Mariya Luiza, Sofia Zona B-5-3 (Vazrajdane)

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Wikipedia: Maria Luiza BoulevardContinue reading on Wikipedia

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Latitude Longitude
N 42.701644444444 ° E 23.322847222222 °
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bul. Knyaginya Mariya Luiza 47
1000 Sofia, Zona B-5-3 (Vazrajdane)
Bulgaria
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Sofia Synagogue
Sofia Synagogue

The Sofia Synagogue (Bulgarian: Софийска синагога, Sofiyska sinagoga) is the largest synagogue in Southeastern Europe, one of two functioning in Bulgaria (with the other one in Plovdiv) and the third-largest in Europe.Constructed for the needs of the Bulgarian capital Sofia's mainly Sephardic Jewish community after a project by the Austrian architect Friedrich Grünanger, it resembles the old Moorish Leopoldstädter Tempel in Vienna and was officially opened on 9 September 1909 in the presence of Tsar Ferdinand I of Bulgaria. The first preparations for the synagogue's construction date to 1903, while the construction itself had begun on 13 November 1905. The construction of a grand new synagogue was part of the reorganization efforts of the Bulgarian Jewish community under Lemberg-born Chief Rabbi Marcus Ehrenpreis and local leaders Ezra Tadjer and Avram Davidjon Levy. Prior to the construction of the new synagogue, the lot in central Sofia had been occupied by an older synagogue. One of the architectural monuments of Sofia, the synagogue, located in the very centre of the city near the Central Market Hall, can accommodate 1,300 worshippers. The Sofia Synagogue's main chandelier weighs 1.7 tons and is the largest in the country. Despite the building's size, the services are normally only attended by some 50 to 60 worshippers due to the aliyah of most of Bulgaria's Jews to Israel and the secularity of the local Jewish population. The architectural style is essentially Moorish Revival, with elements of the Vienna Secession and, in the facade, Venetian architecture. The main premise has a diameter of 20 m and is 31 m high. It is topped by an octagonal dome. The interior is richly decorated, featuring columns of Carrara marble and multicoloured Venetian mosaics, as well as decorative woodcarving. The entire building takes up 659 m². The biggest chandelier in the Balkans is there and the rumor said it is made from gold from Ancient Palestine. Since 8 May 1992 the Sofia Synagogue also houses the Jewish Museum of History, which includes the Jewish Communities in Bulgaria, the Holocaust and the Rescue of the Jews in Bulgaria expositions. A souvenir shop is also in operation.

Sofia Central Mineral Baths
Sofia Central Mineral Baths

The Central Mineral Baths (Централна минерална баня, Tsentralna mineralna banya) is a landmark in the city center of Sofia, the capital of Bulgaria, a city known for the mineral springs in the area. It was built in the early 20th century near the former Turkish bath (then destroyed) and was used as the city's public baths until 1986. Public baths have existed in Sofia since at least the 16th century. During the visit of Bohemian traveler Hans Dernschwam to Sofia in 1553–1555, Derschwam noted the presence of 1 large bath and 2 smaller baths on either side of the city. Dernschwam described the baths as follows: The baths are located on the square; there is a big quadrangular building in front by the entrance, with a round Greek-style dome on top, like the Pantheon in Rome. It is richly covered in white marble … The big water conduits that lead the water into the baths are made of potter's clay. Each tube is approximately one Viennese cubit long and the separate tubes go through each other. They are plastered up like I have seen in Siebenbürgen (Transylvania) too, in old buildings in Thorenburg (Turda). The current Central Mineral Baths building was designed in the Vienna Secession style, but integrating typically Bulgarian, Byzantine and Eastern Orthodox ornamental elements, by the architects Petko Momchilov and Friedrich Grünanger in 1904–1905 and approved on 30 January 1906, as projects by an Austrian (in 1889) and a French architect (in 1901) were declined. The raw construction was finished in 1908 and a Bulgarian company constructed the complex roof and the mineral water conduit. The baths opened on 13 May 1913, but the building was completely finished after 2 more years and a garden was arranged in front of the baths. Artists Haralampi Tachev and St. Dimitrov designed the building's ceramic majolica decoration.The north wing was damaged during the bombing of Sofia in World War II, but was restored several years later. The baths continued to work as public baths until 1986, when the building was closed due to its bad condition and the possible collapse of the roof. It was subsequently partially reconstructed and thoroughly cleaned and accommodates the Sofia Regional Historical Museum since September 2015.

Church of St Petka of the Saddlers
Church of St Petka of the Saddlers

The Church of St Petka of the Saddlers (Bulgarian: Църква „Света Петка Самарджийска“) is a medieval Bulgarian Orthodox church in Sofia, the capital of Bulgaria. It is a small one-naved building partially dug into the ground located in the very centre of both the modern and the antique city, in the TZUM underpass. The church features a semi-cylindrical vault, a hemispherical apse, and a crypt discovered during excavations after the Second World War. The walls are 1 m thick and made from brick and stone. The church was first mentioned in the 16th century and was constructed at the place of a former Roman religious building. It is today a monument of culture known for its mural paintings from the 14th, 15th, 17th and 19th century depicting biblical scenes. The church is dedicated to St Petka, an 11th-century Bulgarian saint. The Church of Saint Petka acquired its present name due to it being a patron of the saddlers in the Middle Ages, who performed their rituals in the church. The adjective samardzhiyski ("of the saddlers") was derived from the Ottoman Turkish word semerci, meaning "saddlemaker". According to one theory, Bulgarian national hero Vasil Levski is buried in the church. Press reports from 1937 retelling the stories of those who carried out a reburial, which might have been for Levski and reports from the 1956 excavation speculating that bones found might have been those indicated by the 1937 press, led to the skeleton labeled "No. 95", being sent for professional examination. When Magdalina Stancheva museologist and head of the Archaeology Department at the Sofia Regional Historical Museum received the bones, she sent them to the laboratory run by Petîr Boev at the Archaeological Institute for examination. The bones were either destroyed by mice or lost. Nikolai Khaitov, a popular writer, accused Stancheva; archaeologists Georgi Dzhingov and Stamen Mikhailov; Krîstiu Miiatev, director of the Archaeological Institute; and Todor Pavlov, president of the National Academy of Bulgaria of participating in a conspiracy to prevent investigation into Levski's burial site and publicly accused Stancheva of mishandling the remains. Two commissions met over the controversy in the 1980s, and confirmed that there was no proof which could substantiate that the bones were Levski's, as the bones were missing.