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Often referred to as the "Mona Lisa of the Galilee". Part of a mosaic floor in Sepphoris.
Sepphoris (
Ancient Greek: Σέπφωρις), also known as
Tzipori (
Hebrew:
צִפּוֹרִי),
Diocaesaraea (
Ancient Greek: Διοκαισάρεια),
Saffuriya (
Arabic:
صفورية, also
transliterated Safurriya and
Suffurriye), and in Crusader times as
La Sephorie, is a village and an archeological site located in the central
Galilee region of
Israel, 6 kilometers (3.7 mi) north-northwest of
Nazareth.
[1] It lies 286 m above sea level and overlooks the
Beit Netofa Valley. The site holds a rich and diverse historical and architectural legacy that includes
Hellenistic,
Jewish,
Roman,
Byzantine,
Islamic,
Crusader,
Arabic and
Ottoman influences. In late Christian tradition it was believed to be the birthplace of the
Mary, mother of Jesus, and the village where
Saints Anna and
Joachim are often said to have resided.
[2]
Notable structures at the site include a
Roman theater, two early Christian churches, a Crusader fort that was renovated by
Daher el-Omar in the 18th century, and over sixty different
mosaics dating from the third to the sixth century CE.
[3][4]
Following the
Bar Kokhba revolt of 132–135, Sepphoris was one of the centers in Galilee where rabbinical families from Judea relocated.
[5] Remains of a 6th-century
synagogue
have been uncovered in the lower section of the site. In the 7th
century, the town was conquered by the Arab caliphates like much of the
rest of
Palestine.
Successive Arab and Islamic imperial authorities ruled the area until
the end of the first World War I, with a brief interruption during the
Crusades.
Until its depopulation during the
1948 Arab-Israeli War,
[6] Saffuriya was a
Palestinian Arab village.
Moshav Tzippori was established adjacent to the site in 1949. It falls under the jurisdiction of
Jezreel Valley Regional Council, and in 2006 had a population of 616. The area occupied by the former Arab village was designated a national park in 1992
History
Early history
Evidence from ceramic remains indicates the site of Sepphoris was inhabited as early as the
Iron Age, 1,000-586 BCE. Actual occupation and building work can be verified from the 4th century, with the
Hellenistic period.
[7] The
Bible makes no mention of the city.
[8] In 104 BCE, the Judean priestly dynasty of the
Hasmoneans conquered Galilee under the leadership of either
Alexander Jannaeus or
Aristobulus I
and at this time the town may have been administered by a
quarter-master, probably Jewish, and by the middle of the 1st century
BCE, after the campaigns of Pompey, it fell under Roman rule in 63 BCE
became one of the five
synods of Roman rule in the Syro-Palestinian Middle East. The Roman client king,
Herod the Great recaptured the city in 37 BCE after it had been garrisoned by the
Parthian proxy, the Hasmonean
Antigonus II Mattathias.
[9] The city was called Sepphoris from the word
tzippori, a variant of the
Hebrew word for
bird,
tsippor, perhaps, as a Talmudic gloss suggests, because it is "perched on the top of a mountain, like a bird".
[10][11]
After Herod's death in 4 BCE, a certain Judas, son of a local bandit,
Ezekias, attacked Sepphoris, then the administrative center of the
Galilee, and, sacking its treasury and weapons, armed his followers in a
revolt against Herodian rule. The Roman Governor in Syria,
Varus
is reported by Josephus - perhaps in an exaggeration, since archaeology
has failed to verify traces of the conflagration- to have burnt the
city down, and sold its inhabitants into slavery.
[12] After
Herod's son,
Herod Antipas was made tetrarch, or governor, he proclaimed the city's new name to be
Autocratoris, and rebuilt it as the "Ornament of the
Galilee" (Josephus, Ant. 18.27).
[13] An ancient route linking Sepphoris to
Legio, and further south to
Samaria-
Sebastia, is believed to have been paved by the Romans around this time.
[14] The new population was loyal to Rome.
At the time of
Jesus, Sepphoris was a large, Roman-influenced city.
Reza Aslan describes it at the time of Jesus's growing into maturity one mile away in the following terms:
Rich, cosmopolitan, deeply influenced by Greek culture, and
surrounded by a panoply of races and religions, the Jews of Sepphoris
were the product of the Herodian social revolution - the nouveaux riches
who rose to prominence after Herod's massacre of the old priestly
aristocracy.'[15]
It has been suggested that Jesus, while living in
Nazareth, may have worked as a craftsman at Sepphoris,
[16] where, during his youth 'the largest restoration project' of his time took place.
[17]Archaeological
investigations at the site have led to numerous debates about the
influence of this town on Jesus, and shed light on differences within
Galilean society.
The inhabitants of Sepphoris did not join the
Great Jewish Revolt against Roman rule of 66 CE. The Roman
legate in Syria,
Cestius Gallus, killed some 2,000 "brigands and rebels" in the area, and sold its inhabitants into slavery.
[18] The Jerusalemite
Josephus,
a son of Jerusalem's priestly elite had been sent north to recruit the
Galilee into the rebellion's fold, but was only partially successful. He
made two attempts to capture Sepphoris, but failed to conquer it, the
first time because of fierce Galilean resistance, the second because a
garrison came to assist in the city's defence.
[19]
Around the time of the rebellion Sepphoris had a Roman theater - in
later periods, bath-houses and mosaic floors depicting human figures.
Sepphoris and Jerusalem may be seen to symbolize a cultural divide
between those that sought to avoid any contact with the surrounding
Roman culture and those who within limits, were prepared to adopt
aspects of that culture. Rejected by Sepphoris and forced to camp
outside the city Josephus went on to
Jotapata, which did seem interested in the rebellion, - the
siege of Jotapata ended on July 20 67 A.D. Towns and villages that did not rebel were spared and in Galilee they were the majority.
[20] Coins minted in the city at the time of the Great Revolt carried the inscription
Neronias and
Eirenopolis,
"City of Peace". After the revolt, symbolism used on the coins was
little different from other surrounding pagan city coins with depictions
of laurel wreaths, palm trees, caduceuses, and ears of barley.
[citation needed]
Just prior to the
Bar Kokhba revolt, the city's name was changed to
Diocaesarea in Hadrian's time, in honor of
Zeus and the
Roman emperor.
Following the revolt in 132–135, many Jewish refugees from devastated
Judea settled there, turning it into a center of Jewish religious and
spiritual life.
[citation needed] Rabbi
Yehuda Hanasi, one of the compilers of the
Mishnah, a commentary on the
Torah, moved to Sepphoris, along with the
Sanhedrin, the highest Jewish religious court.
[21] Before moving to
Tiberias by 150, some Jewish academies of learning,
yeshivot, were also based there. The Galilee was predominantly populated by Jews from the end of th 2nd century to the 4th century CE.
[22]The
idea that Sepphoris was under a "priestly oligarchy" by the third
century, is unconvincing, and may reflect a misreading of Talmudic
sources.
[23]
Aside from being a center of spiritual and religious studies, it
developed into a busy metropolis for commerce due to its proximity to
important trade routes through Galilee. Hellenistic and Jewish
influences seemed blended together in daily town life while each group,
Jewish, pagan and Christian, maintained its distinct identity.
[24]
Diocaesarea was destroyed by the
Galilee earthquake of 363,
but rebuilt soon afterwards, and retained its importance in the greater
Jewish community of the Galilee, both socially, commercially, and
spiritually.
[citation needed]
The town was also the centre of a Christian bishopric. Three of its
early bishops are known by name: Dorotheus (mentioned in 451),
Marcellinus (mentioned in 518), and Cyriacus (mentioned in 536).
[25][26][27] As a diocese that is no longer residential, it is listed in the
Annuario Pontificio among
titular sees.
[28][29]
Islamic conquest and the Crusaders
Ya'qubi noted that Saffuriyyah was taken during the first conquest by the Arab armies in Palestine,
[30] in 634.
[31] The city was incorporated into the expanding
Umayyad Caliphate, and
al-jund coins were minted by the new rulers.
[32]
Saffuriya was engaged in trade with other parts of the empire at the
time; for example, cloaks made in Saffuriyya were worn by people in
Medina.
[33] Umayyad rule was replaced by
Abbasid
rule, and Arab and Islamic dynasties continued to control the city,
with a brief interlude during the Crusades, up until World War I.
Throughout this period of time, the city was known by the
Semitic name Saffuriya.
[34]
After this, the region was controlled by the British who ruled over the
British Mandate until the creation of the State of Israel in 1948.
The early 12th century brought the
Crusaders to Palestine. They built a fort and watchtower atop the hill, overlooking Saffuriya, and dedicated it to
Anne and
Joachim, the putative parents of the
Virgin Mary.
[8] This became one of their local bases in the
Kingdom of Jerusalem and they renamed the city La Sephorie. In 1187, the Crusaders were dispatched from La Sephorie to fight the
Battle of Hattin. After the defeat of the Crusaders by Saladin, the
Ayyubid Sultan renamed the city Saffuriya. In the 15th century, Saffuriya came under the control of the
Ottomans. It remained a
titular see of the
Catholic Church under the name Diocaesarea in Palaestina.
In the fourteen centuries between the rule of Herod of Antipas and
that of the Ottoman Empire, the city reportedly thrived as a center of
learning, with a diverse, multiethnic and mutlireligious population of
some 30,000 living in relatively peaceful coexistence.
[35]
Modern history
Crusader/Ottoman Fort, the upper part was used as a school from the early 1900s (decade) until 1948.
[39] Note doorway constructed under
Daher el-Omar.
Saffuriya (
Arabic:
صفورية, also
transliterated Safurriya and
Suffurriye), along with the whole of Palestine, came under the rule of the
Ottoman Empire after it defeated the Mamluks at the
Battle of Marj Dabiq in 1516. An Ottoman
firman of 1572 describes Saffuriyya as one of a group of villages within the
sanjak of Safad, which was part of the
Qaysi faction, and that had rebelled against the Ottoman authorities.
[40]
At the end of the 16th century, the population was recorded as
consisting of 366 families and 34 bachelors, all Muslim. Saffuriyya was
larger than neighboring Nazareth but smaller than
Kafr Kanna.
[41] A number of important scholars came from the village during this period, including the
qadi, al-Baq'a al-Saffuri (died 1625) and Ahmad al-Sharif (died 1633), a poet and qadi.
[42]
It is reported that in 1745
Daher el-Omar, who grew up in the town,
[43] built a fort on the hilltop above Saffuriya.
[31]
A map from
Napoleon's invasion of 1799 by
Pierre Jacotin showed the place, named as
Safoureh.[44]
In the early 19th century, the British traveller
J. Buckingham noted that all the inhabitants of Saffuriya were Muslim, and that the house of St. Anna had been completely demolished.
[31][45]
In the late 19th century, Saffuriyya was described as village built
of stone and mud, situated along the slope of a hill. The village
contained the remains of the Church of St. Anna and a square tower, said
to have been built in the mid-18th century. The village had an
estimated 2,500 residents, who cultivated 150
faddans (1 faddan = 100-250 dunams), on some of this land they had planted olive trees.
[46]
In 1900, an elementary school for boys was founded, and later, a school
for girls. A local council was established in 1923. The expenditure of
the council grew from 74 Palestinian pounds in 1929 to 1,217 in 1944.
[31]
Though it lost its centrality and importance as a cultural center under the Ottomans (1517–1918) and the
British Mandate (1918–1948), the village thrived agriculturally. Saffuriyya's
pomegranates,
olives and
wheat were famous throughout the Galilee.
[47]
In summer of 1931, archaeologist Leroy Waterman began the first
excavations at Saffuriya, digging up part of the school playground,
formerly the site of the Crusader fort.
[1]
In 1944/45 a total of 21,841
dunams of village land was used for cereals, 5,310 dunams were irrigated or used for orchards, mostly olive trees.
[31][48] By 1948, Saffuriya was the largest village in the Galilee both by land size and population, which was estimated at 4,000 Arabs.
[49]
On 1 July 1948, during the
1948 Arab–Israeli War, the village was bombarded by Israeli aircraft.
[49] On 16 July it was captured by Israeli forces along with the rest of the lower Galilee in
Operation Dekel. The villagers put up some resistance and managed to destroy several armoured cars in an ambush.
[50]
Following the collapse of the resistance all but 80 of the villagers
fled. Some made their way northwards toward Lebanon, finally settling in
the refugee camps of
Ain al-Hilweh and
Shatila and the adjacent Sabra neighborhood in
Lebanon.
Others fled south to Nazareth and the surrounding countryside. After
the attack, the villagers returned but were evicted again in September
1948.
[6] On 7 January 1949, 14 residents were deported and the remaining 550 were resettled in neighboring Arab villages such as
'Illut.
[6]
Many settled in Nazareth in a quarter now known as the al-Safafira
quarter because of the large number of Saffuriyya natives living there.
[47] As the Israeli government considers them
absentees, they cannot go back to their old homes and have no legal recourse to recover them.
[51]
The area remained under
martial law until 1966.
The site of the Arab village was planted with pine trees.
[49] On February 20, 1949, the Israeli
moshav of Tzippori was founded southeast of the former village.
[49] The pomegranate and olive trees were replaced with crops for cattle fodder.
[52] Most of the remains of Saffuriya were removed in a late-1960s program to clear abandoned Arab villages.
[53]
Archaeological sites in the national park
The history of Sepphoris as presented in the modern day national park
mainly covers the periods up to Roman and Byzantine rule, with mention
of the Crusades, the period of rule under the Arab caliphates and the
Ottoman Empire and British rule.
The Crusader/Ottoman tower sits high atop the hill, overlooking both
the Roman theater, the majority of the Jewish city and the destroyed
Palestinian village. It was built in the 12th century, on the foundation
of an earlier Byzantine structure. The tower is built as a large
square, 15m x15m, and approximately 10 m. high. The lower part of the
walls are built of reused antique spolia, including a
sarcophagus with decorative carvings. The upper part of the tower and the doorway were constructed by
Daher el-Omar
in the 18th century. Noticeable features from the rebuilding are the
rounded corners which are similar to those constructed under Daher in
the fort in
Shefa-'Amr. The upper part of the building was converted for use as a school during the reign of
Abdul Hamid II in the early 1900s (decade), and used for this purpose until 1948.
[54]
Much of the town itself has been excavated, revealing Jewish homes
along a main cobblestone street. Several images have been found carved
into the stones of the street, including that of a
menorah, and another image that resembles some ancient game reminiscent of
tic-tac-toe.
Mikva'ot,
Jewish ritual baths, have been found as well, identified by the steps
leading to the bottom, carved out of the earth along with the rest of
the bath.
[55]
The Roman theater sits on the northern slope of the hill, and is about
45 m in diameter, seating 4500. Most of it is carved into the hillside,
but some parts are supported by separate stone pillars. The theater
shows evidence of ancient damage, probably from the earthquake in 363,
but also quite possibly from the Arab conquest.
[citation needed]
Offering of fruits and grains, the Nile House Mosaic
A modern structure stands to one side of the excavations, protecting
the remains of a 5th-century public building, with a large and intricate
mosaic
floor. Some believe the room was used for festival rituals involving a
celebration of water, and possibly covering the floor in water. Drainage
channels have been found in the floor, and the majority of the
mosaic seems devoted to measuring the floods of the
Nile, and celebrations of those floods.
[56]
Finally, a Roman villa is arguably the centerpiece of the
discoveries, containing one of the most famous mosaics in Israel. It was
built around the year 200 and destroyed in the earthquake of 363. The
villa is in the traditional form of a
triclinium;
seats would have been arranged in a U-shape around the mosaic, Roman
villa mosaic floor and people would have reclined while dining and
drinking, talking and contemplating the mosaic images. The mosaic, for
the most part, is devoted to
Dionysus, god of wine, and of socializing. He is seen along with
Pan and
Hercules in several of the 15 panels.
[56]
The centerpiece of the mosaic floor, however, at least for the
archaeologists, is an image of a young lady, possibly meant to be
Venus, which the researchers have dubbed "The Mona Lisa of the Galilee". Smaller mosaic
tesserae
were used to allow for greater detail and a more lifelike result. The
image is certainly more lifelike, and more detailed (as in the shading
and blush of her cheeks) than most expect mosaics to be.
[56]
Synagogue
Zodiac Wheel Mosaic in the great
synagogue of Tzippori, 5th century
The remains of an ancient
Tzippori Synagogue
have been uncovered in the lower section of the city. It was built in
the late 5th or early 6th century, at a time when the town's Christian
population was increasing and the strength of the Jewish population was
diminishing. Measuring 20.7 meters by 8 meters wide, it was located at
the edge of the town.
The mosaic floor is divided into seven parts. Near the entrance there is a scene showing the angels visiting
Sarah. The next section shows the binding of
Isaac. There is a large Zodiac with the names of the months written in Hebrew.
Helios
sits in the middle, in his sun chariot. The last section shows two
lions flanking a wreath, their paws resting on the head of an ox.
The most interesting are the central sections of the mosaic. One
shows the "tamid" sacrifice, the showbread, and the basket of first
fruits form the Temple in Jerusalem. Also shown are a building facade,
probably representing the Temple, incense shovels, shofars, and the
seven-branched menorah from the Temple. Another section shows
Aaron dressed in priestly robes preparing to offer sacrifices of oil, flour, a bull and a lamb.
An Aramaic inscription reads: "May he be remembered for good Yudan son of Isaac the Priest and Paragri his daughter Amen Amen"
[57]
In popular culture
Sepphoris was one of the cornerstones in "Exile - A Myth Unearthed" documentary.
[clarification needed] The documentary was trying to answer whether Jewish exile is a truth or a myth.
[58][59][clarification needed]
See also
References
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Names of its titular bishop from the 18th to the 20th century can be found at GCatholic.com
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The Film https://www.nfb.ca/film/exile_a_myth_unearthed/
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- Reed, Jonathan (2002): Archaeology and the Galilean Jesus: A Re-Examination of the Evidence, Harrisburg, PA, Trinity Press International.
- Richardson, Peter (1996). Herod: king of the Jews and friend of the Romans (Illustrated ed.). University of South Carolina Press. ISBN 9781570031366.
- Rowan, Yorke M.; Baram, Uzi (2004). Marketing heritage: archaeology and the consumption of the past (Illustrated ed.). Rowman Altamira. ISBN 9780759103429.
External links
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Wikivoyage has a travel guide for Zippori. |
Black
hole, exposé documentaire du scientifique Nassim Haramein (1h41) qui
nous explique sa théorie des champs unifiés, la géométrie et dynamique
de l’espace, et la science physique en relation avec la spiritualité.
Une passionnante vision de notre monde et de l’Univers qui bouleverse
les acquis d’une grande partie de la communauté scientifique…
Mieux encore, il aurait des témoignages de Stephen Hawking, non confirmés par lui, dans lesquels l’astrophysicien déclare que : «Je
mets en garde l’humanité que les extraterrestres sont là. Le fait que
les extraterrestres étaient amis avec les Mayas ne signifie pas qu’ils
sont nos amis. Les humains devraient éviter tout contact avec des
extraterrestres à tout prix. » et « Si jamais les extraterrestres, nous
rendre visite » « Je pense que le résultat serait beaucoup plus grave
que lorsque Christophe Colomb débarqua en Amérique, qui comme vous le
savez, ne s’est pas très bien déroulée pour les Amérindiens. ».
Levy serait également initié à certains secrets gouvernementaux et cette
statue géante aurait été déplacée pour cacher leur venue. Un initié qui
dévoile des secrets n'est plus digne de l'être.
Ces
constructions gigantesques n’ont aucune origine extra-terrestre. Elles
proviennent de civilisations terriennes hautement avancées et englouties
aujourd’hui qui connaissaient déjà l’antigravitation, qui savaient
gérer et manipuler les forces cosmo-telluriques et qui possédaient des
pouvoirs psychiques que nous avons perdus pour la plupart à ce jour ;
c‘est la Chute.
Quant
aux soucoupes nous savons que depuis Hitler les connaissances pour les
faire voler sont au point et que la maîtrise de l’antigravitation est
maîtrisée à ce jour. Donc, qu’elles existent aujourd’hui et que certains
procédés (tel que le rayon Blue Beam) peuvent créer des hologrammes ou
des illusions à partir de plusieurs satellites en nous faisant croire à
des phénomènes inexpliqués ou à une invasion de nombreux vaisseaux qui
se positionneraient au-dessus de nos grandes villes.
