Battle for the books of Herculaneum

February 14th, 2008

Buried deep in the Villa dei Papiri, covered by the molten lava of Vesuvius, lies one of the finest libraries of the ancient world. But excavation may destroy more than it saves

They look like lumps of coal, and when the Swiss military engineer and his team who first explored the buried town of Herculaneum in the 18th century encountered them, that was how they were treated: as ancient rubbish, to be dumped in the sea.

But before being hit by a cascade of molten volcanic rock at more than 400C (the so-called pyroclastic flow that inundated the town), these now-blackened and nondescript objects were part of the library of the grandest villa in the town, where the father-in-law of Julius Caesar was regaled with the epigrammatic gems of his in-house Epicurean philosopher, Philodemus.

They were the papyri on which the ancient world preserved its literature, as the tunnelling archaeologists of 250 years ago belatedly understood. Some 1,800 have so far been recovered, and although both papyrus and ink were carbonised, modern thermal imaging techniques have made it possible to decipher them, with the help of a considerable amount of computing muscle.

Half have already yielded their secrets. None are likely to enter the best seller lists: mostly they are works of Epicurean philosophers, like Philodemus, the one-time resident of the villa. Indeed, although he died a century before Vesuvius’s disastrous eruption, the papyri discovered so far may well have come from his private library. But experts suspect that only a fraction of the papyri inside Villa dei Papiri (”the Villa of Papyri”), as it is known, have been discovered. New excavations in the 1990s revealed two more previously undiscovered floors to the villa, below those already explored. But because the entire villa is encased in tufo, the tough stone that results when the pyroclastic flow hardens, a major task of engineering and archaeology is required to find what more remains to be brought to the surface.

A group of classical scholars is now calling for excavations inside the Villa of Papyri to be resumed without delay. Thanks to the fluke of its preservation within the inferno of the eruption, this is by far the oldest extant library in the world. And nobody has a clue what is in it. It is known that its owner when Philodemus was alive was Lucius Calpurnius Piso Cesoninus, a senator and a wealthy, cultured figure who entertained Roman high society down here at his fabulous country pad by the sea. The villa was full of beautiful vases and statues and other works of art, many of which are now in a museum in Naples.

It is highly probable that Piso also possessed a large library, as became someone of his wealth and culture: not merely the works of Epicurean philosophy that reflected the special interest of Philodemus, but all the other works, Greek and Roman, with which a man of his civilised tastes could be expected to be familiar: the plays of the Greek tragedians, for example, or the dialogues of Aristotle, or Livy’s History of Rome. And given the freakish survival of Philodemus’s collection, it is argued, the rest of the library may be in a similar condition: carbonised but accessible. The figure that has been suggested as the likely cost of bringing them back to civilisation is between €20m (£13.6m) and €30m. But the prize, Robert Harris, author of the novel Pompeii, and the scholars argue could be quite literally priceless: our knowledge of the literature of the ancient world could double overnight, with this single excavation.

But at the Villa of the Papyri all is quiet: no drills or jackhammers batter at the villa’s tufo shell, no new mines are being bored through the rock, no teams of volunteers sift spoonful by spoonful through the recovered debris.

In fact there is nothing going on here at all.

The villa was built a couple of hundred yards away from the town of Herculaneum, set apart from it along the beach that the eruption of 79AD destroyed. Today it occupies a site adjacent to the ruins of the ancient town, separated from it by a seedy lane lined on one side with old tenements and newer but already shabby-looking apartment blocks strung with washing. Groups of British and American and French tourists pad about through the ruins of Herculaneum, which looks like a fragment of Grozny after the Red Army had been battering it for a couple of years.

The tightly packed houses, shops, temples and taverns are built of diagonally set, cream-coloured stones: all are roofless and with weeds and wild flowers sprouting from the walls, though structurally they look in remarkably good shape.

But nobody pads around the Villa dei Papiri site: it is only open for groups with special permission. When I visited this week it was completely deserted. Behind a high concrete entranceway and massive steel gate, more befitting a municipal refuse site than an important ancient monument, what remains of the Villa of the Papyri is wrapped in its rock-encrusted sleep.

And now the scholars are demanding to know why. Last year they formed the Friends of Herculaneum Society, and with Robert Harris have begun lobbying for excavation to begin again as soon as possible.

Professor Robert Fowler, professor of Greek at Bristol University and a trustee of the new society, said: “Everyone thinks it is possible that there is more to be found, because of the very peculiar, one-sided nature of the library as so far discovered: this is one of the great country houses of one of the great Roman potentates. Where are the other philosophers? Where are the Greek poets? Where are the Latin books? If you were under siege by a volcano, would your first priority be to get the books out? We have an obligation to finish the excavation.”

Robert Harris said: “The promise and potential there is immense. This is the wellspring of Western civilisation. There could be the lost dialogues of Aristotle down there, the lost plays of Sophocles, poems of Catullus - it’s just priceless. Anything that could be done to get it out should be done. It’s irresponsible to leave it in the hope that it could be got out in 50 years.

“It’s a battle to keep people interested in history and ancient history in particular. And this is a great story, it captures the imagination of people.

“It’s a thrilling thing that stirs the imagination. The sad fact is that the preservation of what’s already been excavated is essential, but it’s not sexy. I hope both can be done.”

So why aren’t the archaeologists and engineers busy burrowing under the Villa of the Papyri now, as we speak, to bring this hypothetical treasure to the light? The essential reason is contained in a paradox: under present circumstances, the only way to ensure the survival of whatever may emerge from the villa is to leave it exactly where it is, encased in rock.

Suppose new excavations were to start tomorrow, and next year half a dozen lost tragedies of Sophocles, say, were brought to light. Once the spectral imaging technology had got to grips with them, their survival for eternity would be guaranteed; a year or two after that one would be able to buy the Penguin Classics translations in any bookshop.

But what about all the other stuff that would inevitably emerge at the same time as the precious lumps of carbonised papyrus? Because the library, if it exists, will not be uncovered in isolation. Everything interred with it will come to light too.

Herculaneum is unique in that the mantle of rock that encased the town preserved not only the sort of things that can be found in sites all over the world, such as stone and pottery, but organic material as well: papyrus, but also wood, cloth, rope.

Andrew Wallace-Hadrill, the director of the British School in Rome and of the Herculaneum Preservation Project, said: “The ancient town is in a great pit beneath the modern town, and it was preserved by the molten rock like a fly trapped in amber. This is one of the very few excavations in the world where organic material has been so extensively preserved - wood, papyrus, cloth, rope, mostly wood that was carbonised by the pyroclastic flow. Things that survived include furniture, cupboards, beams, doors.”

Herculaneum in this respect is very different from the more celebrated Pompeii, which receives 10 times as many visitors. “At Pompeii you have the feeling of a bare skeleton, impressive for its scale but with too little intimate detail. But in Herculaneum you walk round a corner and come upon a little tavern with a wooden wine rack, storage loft and back office with sliding doors,” Mr Wallace-Hadrill said.

“A villa of this quite exceptional magnificence evidently had many treasures other than its papyri, including other types of documentation (wooden tablets with legal transactions and records) and an abundance of other organic materials, including grain and foodstuffs, fabric and wooden furniture.”

But with rain, polluted air and pigeon droppings assailing the site daily, that unique organic fabric is crumbling fast.

“The Herculaneum site was mostly excavated in the 1930s,” Mr Wallace-Hadrill said. “Now it’s undergoing a conservation crisis - it’s crumbling away. It’s hard to believe if you didn’t see it with your own eyes. Really beautiful fresco decoration flaking off, lumps of plaster that have come away lying at the bottom of walls. We’ve got a whole team of people trying to halt the worst - it’s an emergency first aid job, taking it area by area. It’s an enormous undertaking. If it had been properly maintained it wouldn’t be such a huge problem.

“Stuff falls off the walls in great chunks. It’s like in the scene from the Fellini film Roma where they discover a Roman villa and open the door and this vivid fresco fades in front of their eyes. It’s one thing to bring an ancient town back to life by excavation. But to keep this delicate ‘reborn’ patient alive is a massive challenge. The people who built Herculaneum didn’t build for millennia any more than we do today - they built to last 20 years or so. The staggering thing is the quality of the Roman mosaics that have survived despite what’s been done to them.

“Because of this conservation crisis, I’m almost indifferent on the subject of the papyri. I feel terribly strongly that you’ve got to concentrate on the acute problems of today, rather than what you could do in the ideal circumstances. Ancient cities that have been buried and preserved, are incredibly rare - we can’t afford to throw them away. Let’s get our heads around what’s to be done to preserve it. It’s tremendously important.”

Neither Mr Wallace-Hadrill nor Bristol University’s Robert Fowler have the final say in the matter, of course: Herculaneum’s fate is in the hands of the Superintendent, Professor Piero Guzzo. Listening keenly to the arguments is David Woodley Packard, the American billionaire philanthropist, a scion of the Hewlett-Packard dynasty, whose Packard Humanities Institute is committed to funding the site’s development. Initially on the side of those who argue for a rapid new start to excavation, he too has come round to the view that the first priority is to stop the existing site from disintegrating further. His institute has already spent $2m (£1.1m) doing that.

Mr Packard told the Art Newspaper: “When the Italians decide it is time to resume excavations at the Villa of the Papyri, our foundation expects to be in a position to offer appropriate financial support.”

We can imagine the master of the Villa dei Papiri, grasping the stanchions of a galley offshore from Herculaneum on that nightmarish day in August AD79 and gazing back in horror as the eruption column of Vesuvius slowly collapsed and a cascade of molten rock engulfed his home. He could have had no doubt that all was lost, his fragile papyrus library and everything else.

Two thousand years later, the disaster has turned out to be a miracle. But the only way to ensure that the contents of his home, miraculously spared, will not quickly crumble to nothing is to keep them in their rocky womb a little longer.

Praying for Armageddon

December 10th, 2007

“We want you to recognize that Iran is a clear and present danger to the United States of America and Israel. And… that it’s time for our country to consider a military pre-emptive strike against Iran if they will not yield to diplomacy,” says Pastor John Hagee, a popular television preacher and head of Christians United for Israel (CUFI), an organization that he founded in February 2006.

That was said, of all places, on the steps of the Capitol during a Christian Zionist summit in July 2007. Among some 4,500 listeners, there were prominent representatives of the U.S. ruling elite: on the Republican side, presidential candidate John McCain, former House Speaker Newt Gingrich, and former Republican House majority leader Tom DeLay; among the Democrats, Senator Joseph Lieberman was in attendance. Israel was represented at the rally by former Prime Minister Benjamin Netanyahu.

“When 50 million American evangelicals unite with 5 million American Jews, you know it is a match made in heaven,” the preacher said. In response, Sen. Lieberman said of the preacher: “I would describe Pastor Hagee with the words the Torah uses to describe Moses: he is an ‘Eesh Elo Kim,’ a man of God because those words fit him; and, like Moses he has become the leader of a mighty multitude in pursuit of and defense of Israel.” 

Who are the “Christian Zionists”? They are a variety of Protestant “fundamentalists” who interpret current events literally as prophesies fulfilled, in accordance with Biblical prophecy, and interpret the prophetic texts as describing inevitable future events. They prefer the most literal interpretation, as proposed back in the 19th century by Briton John Darby, who said there would be no Second Coming of Christ until the Jews returned to the Holy Land.

When Israel was “recreated” in Palestine in 1948, the Darby followers came to the conclusion that that had happened exactly “according to the Scripture.” Literalists like Hagee have since continued to replace historiography with theology. From these theological “heights,” they imagine themselves to be political strategists and rulers of destinies in the world: after all, “in accordance with the Scripture,” Abraham’s posterity should possess the entire Holy Land - from Mesopotamia to Turkey to Egypt.

Ironically, the literalists do notbother to ask whether the Israelis need such an Israel in the first place. They - i.e.: Christians waiting for the Second Coming of Christ in accordance with the Apocalypse prophesies - need a great and indivisible Israel. Jesus returns at the end of the seven years (Tribulation) to destroy The Antichrist (The Beast) and his armies at the Battle of Armageddon, outside of Jerusalem. It is for this battle that the pastor - dubbed “Texas Taliban” by some commentators - is urging the U.S. to prepare. 

Needless to say, Good is represented by Israel and the U.S., and Evil, by all of Israel’s enemies - i.e., Pales­tinians, Arabs, Muslims, and especially Shiite Iran. “The head of the beast of radical Islam in the Middle East is Iran and its fanatical president, Ahmadinejad,” Hagee intoned. “Ahmadinejad believes if he starts a world war, the Islamic messiah will mysteriously appear and produce a global Islamic theocratic dictatorship. It’s 1938 all over again. Iran is Germany. Ahmadinejad is Hitler and Ahmadinejad, just like Hitler, is talking about killing the Jews.”

According to the pastor, the principal force of Evil will be Russia, a sponsor of Muslim terrorists and supplier of nuclear weapons to Iran. It makes no difference to the preacher that the Soviet Union was Hitler’s main opponent and was also the first state to recognize Israel, or that many Israelis come from Russia or that modern Russia itself is fighting against Muslim extremists (”Russia is all over the Middle East in an antagonistic position against the United States… Iran’s nuclear weapons have been produced with Russian scientists. The Islamic Arabs are using the Roadmap to Peace to accumulate as much of Israel’s territory they can get.”)

Whatever the case, the battle will end in a decisive victory for the forces of Good, and the theocratic Jewish state with be restored with the center in Jerusalem, to which all other kings and tsars will go cap in hand. Alas, after such a triumph, the pastor runs into problems: what about the Jews who are waiting for their Messiah, not Jesus Christ? According to the pastor, Jews have not as yet converted to Christianity simply because they have not seen Jesus Christ. But during His Second Coming to Jerusalem, they will finally be able to see Him with their own eyes, and they will bow to him. 

“Thank you for the honor,” said Rabbi Michael Lerner, who was invited by TV host Bill Moyers to his show to discuss the activity of Christian Zionists. “First, you want to get the Jewish people involved in Arma­geddon,” he said, “and then you confront the winners with a no-win choice: convert to our faith or you’ll burn in hell.” From the rabbi’s perspective (and Rabbi Lerner is also editor of Tikkun, a Jewish journal of

politics, culture and spirituality), Chris­tian Zionists such as Hagee do a great disservice to Israel and all Jews.

At this point it turns out that a “holy alliance” between 50 million American Christians and 5 million American Jews is more of a dream than reality. In spite of the fact that there are quite a few Jews among the neo-cons who started the war in Iraq, the majority of American Jews vote against Bush.

Even in Israel itself, it is unlikely that many people would fall for the “holy alliance.” After all, Hagee is even opposed to the Road Map for Peace and a two-state concept, favors the continued colonization of the West Bank, and is against any concessions being given to the Palestinians.

There are just as many problems with the 50 million Americans. Presumably to counterbalance the dispute between the rabbi and the pastor, Moyers invited Dr. Timothy P. Weber, another evangelist, on the show. Unlike Hagee, Dr. Weber is a real historian, the author of “On the Road to Armageddon: How Evan­gelicals Became Israel’s Best Friend.” Although Dr. Weber considers himself to be an evangelist, he is far from being a Zionist. According to Dr. Weber, Christian Zionists are not Christians in the first place, nor do they represent the majority of Christian evangelists. They believe in the Second Coming of Christ, but do not intend to play up to Israel. They simply follow Christ’s teachings, campaigning for peace and justice.

Dr. Weber pointed out that during the Cold War era, literalists portrayed the Soviet Union as northern Gog in confrontation with American Magog. At that time, Iran was not even a blip on the biblical preachers’ radar screen, but now they are trying to fit Iranian President Ahmadinejad’s policy into a biblical scenario.

There is no reason to believe that Christian Zionists represent the majority of American Christians, but Hagee, without any doubt, represents a belligerent trend in U.S. policy, which has yet to run out of steam. According to recent Time and CNN polls, one-third of Americans believed that after 9/11, the end of the world was near at hand, while 36 percent take biblical prophesies literally.

Apart from religious fanatics like Hagee, there are also other advocates of a “holy alliance” in the United States. For example, Daniel Pipes, the son of the well known Russia expert Richard Pipes, who is a specialist on the Middle East and a neo-con, said: “Other than the Israel Defense Forces, America’s Christian Zionists may be the Jewish state’s ultimate strategic asset.”

On the other hand, such intellectuals as Rabbi Lerner and Dr. Weber are very well aware that the source of America’s good will with respect to Israel is the shared origin of Christian biblical culture. Therefore, while challenging the Christian Zionists’ right to be called Christians, they do not condemn evangelicals in general. They acknowledge that Islam as one of the three great religions that originated from ancient Judaic monotheism. They are concerned that the influence of fundamentalists and fanatics in all three religions distorts their spiritual foundations.

When Moyers referred to Ahma­dinejad’s bellicose remarks about Israel and recalled that some Muslims believe in the return of the Mahdi,

a kind of messianic figure who will turn the world Islamic, Rabbi Lerner condemned all fanatics and said: “The alternative is to create a different world view. And this is the problem that the United States and those of us who are liberals or progressives in the United States and in the Western world have not been able to articulate an alternative world view. This is partly because we have become so secular and no longer understand that there is some spiritual foundation to the yearnings of people all over the world for something other than global capitalism, for something other than the globalization of selfishness.”

Well said. But while sensible people are creating an alternative world view, it would probably be a good idea to recall that the U.S. Constitution has clearly separated religion from government. Of course, Pastor Hagee is free to say whatever he likes in his parish. But when he does that on the steps of the Capitol with the obvious goal of influencing U.S. policy, he violates not only the law, but the very spirit of the American Constitution.

By Vladislav Krasnov, president, the Russian American Goodwill Associates (RAGA)
 

Israeli archaeologists find 2,000-year-old mansion linked to historic queen

December 6th, 2007

JERUSALEM - Israeli archaeologists digging in an east Jerusalem parking lot have uncovered a 2,000-year-old mansion they believe likely belonged to Queen Helene of Adiabene, a minor but exceptional character in the city’s history.

The remains of the building were unearthed just outside the walls of Jerusalem’s Old City, underneath layers of later settlement that were themselves hidden until recently under the asphalt of a small parking lot.

The dig site is in the Arab neighborhood of Silwan, built on a slope that houses the most ancient remnants of settlement in Jerusalem and is known to scholars as the City of David.

The building, which includes storerooms, living quarters and ritual baths, is by far the largest and most elaborate structure discovered by archaeologists in the City of David area, which was home 2,000 years ago almost exclusively to the city’s poor. The contemporary Jewish historian Josephus Flavius, who penned detailed descriptions of Jerusalem, mentions only one wealthy family that lived there - the family of Queen Helene.

According to Josephus and Jewish texts, Helene was from a royal clan that ruled Adiabene, a region now in northern Iraq. Along with her family, she converted to Judaism and came to Jerusalem in the first half of the first century A.D.

Helene merited grateful mention in the Mishna, the written version of Judaism’s oral tradition, where she is praised for her generosity to Jerusalem’s poor and for making contributions to the Second Temple, the center of the Jewish faith, which was just a few hundred meters uphill from her house. She was buried in an elaborate tomb not far away.

Today there is a downtown Jerusalem street named for her.

There is a “high probability” that the mansion belonged to Helene’s family, simply because no other building comes close to matching the historical description, Israel Antiquities Authority archaeologist Doron Ben-Ami said at a news conference announcing the discovery Wednesday.

Built when Jerusalem was capital of the Roman-ruled territory of Judea, the building was destroyed along with the temple and the rest of the city when Roman legions quelled a Jewish revolt nearly two millennia ago, he said.

Diggers at the site discerned that the massive stones of the second floor had been purposely toppled onto the arches of the first, causing the house to collapse, he said, and in the ruins they found ceramic shards and coins dating to the time of the Jewish revolt against Rome.

“This amazing structure was destroyed with the destruction of Jerusalem in 70 A.D.,” Ben-Ami said.

Aren Maier, an archaeology professor at Israel’s Bar-Ilan University, said Ben-Ami’s hypothesis about the house’s famous resident was a good one, because no similar building has yet been found anywhere nearby.

“If he did find a massive building of this kind, of course you can’t say for sure, but it’s certainly logical,” Maier said.

ancient Roman wood and ivory throne unearthed

December 5th, 2007

ROME (Reuters) - An at a dig in Herculaneum, Italian archaeologists said on Tuesday, hailing it as the most significant piece of wooden furniture ever discovered there.
 
The throne was found during an excavation in the Villa of the Papyri, the private house formerly belonging to Julius Caesar’s father-in-law, Lucius Calpurnius Piso Caesoninus, built on the slope of Mount Vesuvius.

The name of the villa derives from the impressive library containing thousands of scrolls of papyrus discovered buried under meters (yards) of volcanic ash after the Vesuvius erupted on 24 August 79.

Restoration of the throne is still ongoing with restorers painstakingly trying to piece back together parts of the ceremonial chair.

While other wooden objects have been dug out in nearby Pompeii, experts have never before found such a significant ceremonial piece of furniture. Previously such pieces have only been observed in paintings or made of marble.

“The find of ancient wooden furniture is not an absolute novelty in Herculaneum or Pompeii. Organic materials in fact were preserved in these cities because of the peculiar way in which they were submerged by the Vesuvius volcanic mud,” said the head of the dig, Maria Paola Guidobaldi.

“But we have never found furniture of such a significant structure and decoration,” Guidobaldi said.

Little is known about how the throne would have been used but the elaborate decorations discovered on the chair celebrate the mysterious cult figure of Attis.

The most precious relief shows Attis, a life-death-rebirth deity, collecting a pine cone next to a sacred pine tree. Other ornaments show leaves and flowers suggesting the theme of the throne is that of spring and fertility.

The cult of Attis is documented to have been strong in Herculaneum the first century AD.

 

The Temple Destroyed; The Synagogue Takes a Turn [70c.e.–4th century]

November 1st, 2007

Chorazim Synagogue on a high hill above the Sea of GalileeTo understand the evolution of the synagogue in Roman-occupied Palestine, we interviewed Lee I. Levine, professor of Jewish History and Archaeology at Hebrew University and author of The Ancient Synagogue: The First Thousand Years.

How did the destruction of the Jerusalem Temple in 70 C.E. impact upon Jewish communal life?

The impact varied significantly depending on where the Jews lived. The effect on those living closest to Jerusalem and the Temple, including the neighboring region of southern Judaea, was undoubtedly traumatic. Suddenly the major national and religious focus of Jewish life—the Temple—had been eliminated, and with it the rituals and ceremonies that had constituted the sole focus of Divine worship in Israel. Those living close by had frequented the institution on a regular basis; it played a central religious role in their lives. And since the Temple had also served as the central forum (or communal center—politically, socially, judicially, and religiously) for Jews throughout the province of Judaea, communal life in the region was seriously disrupted as well.

In contrast, the severity of Jerusalem’s destruction for Jews living in the Galilee, and certainly for those throughout the Diaspora, was probably minimal and even negligible, except perhaps for the psychological impact.

What happened to the synagogue in the wake of this destruction?

The synagogue continued to function as the focal communal institution of Jews everywhere, both in the Diaspora and Judaea, much as it had in the pre-70 era. It universalized official Jewish ritual practice and democratized worship by taking it out of priestly hands—opening the way for any Jew anywhere to participate and officiate in the recognized communal ritual. Moreover, the synagogue radically changed the content of this ritual, shifting the focus from sacrifice and libation to Torah study and, later on, to prayer. Finally, the synagogue welcomed within its confines the presence of the congregation as a whole, unlike the Temple where people were often kept far removed from the scene of the ritual.

What about the existence of actual synagogue buildings in the post-70 era?

There is no question that synagogues existed then, as they are regularly mentioned in second- and third-century rabbinic sources. However, there is scant archaeological material for the 200 years following the Temple’s destruction. Of the 150 or so synagogues known from Late Antiquity, fewer than a half dozen can be dated to the two centuries following the destruction.

How can this be explained?

Some scholars suggest that these synagogues were either destroyed or converted into buildings which served other purposes as a result of the various Jewish revolts against Rome between 66 and 135 C.E., especially in the aftermath of the Bar Kokhba revolt. We know from Malalas, a sixth-century chronicler, that army commanders (later emperors) who successfully led the Roman efforts to quell the Jewish revolt of 66 C.E. converted synagogues in Caesarea and Daphne into an odeum (a small theater) and theater respectively. In addition, the Jerusalem Talmud notes the destruction of a major Alexandrian synagogue as a result of the 115–117 C.E. Diaspora revolt. However, there is no information linking the devastation resulting from the Bar Kokhba revolt in southern Judaea to the synagogues in the Galilee or elsewhere. So, while the Bar Kokhba revolt might explain the lack of evidence in and around southern Judaea, this theory does not account for the absence of remains elsewhere in the country.

Another theory is that the synagogues of this time were small and inconsequential, perhaps even located in private homes, as were “contemporary” churches. This would explain the difficulty in their identification as synagogues. However, it is difficult to imagine the existence of a synagogue in such modest circumstances when we know this institution convened in separate buildings both before (in the first century) and after (in the fourth to seventh centuries) the destruction.

What, then, is your opinion?

It seems most plausible that the synagogues of the post-70 C.E. era were destroyed or reused in later construction, i.e., in the third to fourth centuries and onward. It is well known from archaeological excavations that later buildings invariably obliterated earlier remains. Such was the case in Jerusalem, for example; medieval remains are far more prominent than those from the earlier Muslim and Byzantine eras, and the latter are more numerous than the Roman or Hellenistic strata, and all these together have almost completely erased any significant remains from the biblical period.

What can we learn from rabbinic sources about post-70 synagogues?

The rabbinic literature reports a fascinating exchange between two rabbis in the first half of the third century C.E. that has a modern ring: “And Rabbi Hama bar Hanina and Rabbi Hoshaya were walking among the synagogues of Lydda [a city in the coastal region, southeast of Tel Aviv, today located adjacent to Ben Gurion Airport]. Rabbi Hama bar Hanina asked Rabbi Hoshaya: ‘See how much money my ancestors [lit., my fathers] have invested here [in these buildings]?’ The other responded: ‘And how many souls have your ancestors lost here [lit., have they sunk here]? There are no people to study Torah!’” (Jerusalem Talmud, Sheqalim 5, 6, 49b)

Here, then, we have two contrasting rabbinic reactions to the city’s impressive synagogue buildings: one takes pride in the architectural structures, while the other sharply criticizes the waste of communal funds in light of poor attendance and suggests that monies should go instead toward supporting the community’s educational dimension. From this exchange we learn that synagogue buildings might have been very prominent at this time. Other sources provide additional information: eighteen synagogues existed in Sepphoris and its environs at the time of Rabbi Judah I’s funeral there, ca. 225 C.E. (Jerusalem Talmud, Kilaim 9, 4, 32b) and thirteen synagogue buildings stood in late third-century Tiberias (Babylonian Talmud, Berakhot 8a).

We can also learn about synagogues from the halachic (legal) questions asked of third-century rabbis. For example, the people of Bet Shean (at the eastern end of the Jezreel Valley) asked Rabbi Ami: “Is it permissible to take stones from one synagogue in order to build another?” In another case, “the people of Migdal [north of Tiberias] asked Rabbi Simeon ben Laqish: ‘Is it permissible to take stones [from a synagogue] in one city to build [a synagogue] in another?’” (Jerusalem Talmud, Megillah 3, 1, 73d).

Notably, these rabbinic questions about synagogue buildings in Palestine in the latter part of the third century are quite unique. We then need to consider: were these issues of import only at this time, or were such questions common but not preserved elsewhere?

There are many possible explanations. To me, the most plausible is that the Jews, having lost the Temple, Jerusalem, and much of the region of Judaea, and now finding themselves in the throes of political instability, a growing Christian presence, and possibly a resurgent paganism, may have sought to reaffirm their identity and demonstrate their cohesiveness by erecting communal buildings, some of monumental proportions.

You say that at this time the synagogue continued to function as the central institution of Jewish communal life. How do we know this?

Archaeological evidence attests to the synagogue’s importance. Throughout late Roman Palestine (second to fourth centuries C.E.), Galilean and Golan synagogue buildings, such as those at Khirbet Shema‘, Nevoraya, Qatzrin, Chorazim, and Horvat ‘Ammudim, were erected in the very center of these towns and were much larger than any other local structure. At times the synagogue’s prominence was expressed topographically—at Khirbet Shema‘ the building was positioned high on a hill, overlooking the town, while at nearby Meiron, the synagogue was perched at the very peak of a mountain towering over the adjacent village. In addition, the buildings tended to have imposing and elaborate façades, usually facing south, in the direction of Jerusalem.

Rabbinic sources of the period also attest to the synagogue’s centrality in Jewish life. The Tosefta (a mid-third-century collection of laws usually based on the Mishnah) says: “One should not behave lightheartedly in a synagogue. One should not enter them in the heat because of the heat, or in the cold because of the cold, or in the rain because of the rain. And one should not eat in them or drink in them or sleep in them or stroll in them, or just relax [lit., enjoy oneself] in them, but [one should] read Scriptures and study laws [lit., Mishnah] and engage in midrash [i.e., exegetical commentary] in them” (Tosefta, Megillah 2, 18). From these prohibitions, we can infer that such practices were widespread; otherwise, why would the rabbis issue explicit restrictions? Indeed, other sources also indicate that the synagogue may have been used for a variety of communal, nonreligious purposes, and thus it is not surprising that a number of Jewish communities referred to their synagogue as a “house of the people.” Synagogues in America today may be viewed as approximations of ancient synagogues and how they functioned.

When did synagogues start facing Jerusalem?

Archaeological evidence reveals that beginning in the third and fourth centuries almost all synagogues were oriented toward Jerusalem. The orientation was sometimes expressed by an elaborate exterior façade, and always by the building’s interior design: the focal wall would face Jerusalem. Synagogues in the southern part of the country, in Eshtemoa and Susiya for instance, were thus oriented to the north.

We also read at this time in history about the requirement to direct oneself toward Jerusalem during the Amidah prayer:

Those who stand outside Israel must direct their hearts [i.e., face] toward the Land of Israel, as it is written: “And they will pray toward their land” [II Chr. 6:38]. And those standing in the Land of Israel direct their hearts toward Jerusalem and pray, as it is written: “And they shall pray toward this city” [ibid.]. Those standing in Jerusalem shall direct their hearts toward the Temple, as it is written: “And they shall pray toward this House” [ibid., 6:32]. Those standing in the Temple should direct their hearts toward the Holy of Holies and pray, as it is written: “And they shall pray toward this place” [I Kgs. 8:30]. Thus, those who stand in the north will face south, those who stand in the south will face north, those in the east will face west, and those in the west will face east. Thus all Israel will be praying to the same place (Tosefta, Berakhot 3, 15–16).

What does the synagogue’s orientation toward Jerusalem tell us about the Jewish community at this time?

The orientation toward Jerusalem constituted a powerful statement of religious-ethnic particularism. No longer was the synagogue—the central communal institution—considered an “architecturally neutral” gathering place. The synagogue now expressed and reflected collective historical memories of the destroyed Temple and perhaps hopes and dreams of its restoration.

Not everyone, however, was pleased with these and other expressions of Temple worship. Some rabbis expressed reservations about the propriety of reproducing Temple-related items. The Babylonian Talmud cautions: “One should not make a house like the Sanctuary; nor an exedra[an outer room] like the Temple porch; nor a courtyard like the [Temple courtyard]; nor a table like the (Temple) table; nor a menorah like the (Temple) menorah….” (Rosh Hashanah 24 a–b).

When did prayer replace Temple sacrifice as the primary mode of worship?

In rabbinic circles, soon after the Temple’s destruction in 70 C.E. (e.g., facing Jerusalem during the central Amidah prayer). By the third century, a statement in the Jerusalem Talmud says that prayers were introduced in place of the Temple’s daily sacrifices (Jerusalem Talmud, Berakhot 4, 1, 7b; Babylonian Talmud, Berakhot 26b). Sometime in the third or fourth century, the rabbis introduced memories of the Temple ritual into synagogue liturgy, such as the recital of the requisite Temple sacrifices on Sabbaths and holidays. Together with the transfer of Temple practices to the synagogue setting (such as the use of the shofar, lulav,and etrog), the synagogue building was gradually accorded a degree of sanctity. As the third-century rabbi Samuel ben Rabbi Isaac explained, the synagogue should be considered “a diminished Temple” (Babylonian Talmud, Megillah 29a)—an eloquent expression to the ambiguity and ambivalence surrounding the synagogue’s changing role. It was a diminished sanctuary, a replica of sorts, not nearly as sacred as the Jerusalem Temple, but sacred nonetheless.

In the coming centuries, with the triumph of Christianity under Constantine and thereafter, the sanctity of the synagogue accelerated. This is only one in a series of dramatic developments in the evolution of the synagogue we will explore in our next installment.

Greek ‘treasures’ expected from Herculaneum

October 30th, 2007

By Malcolm Moore in Herculaneum
Last Updated: 2:37am BST 24/10/2007

At one o’clock on the morning of August 25, 79AD, a blast of burning gas and a wave of molten mud engulfed Herculaneum, preserving the only Ancient Roman library that has ever been found.

Now, archaeologists are finally hoping to excavate tens of thousands of scrolls, which may include lost works by Aristotle, Sophocles and Catullus. Excavation work has restarted on the famous Villa dei Papyri after an eight-year gap.

“It is impossible, absolutely impossible, to excavate this villa without finding fantastic things,” said Andrew Wallace-Hadrill, the director of the Herculaneum Conservation Project. “We may find the lost scrolls of Aristotle, or we may find something even more exciting that we had not even thought of yet.”  Of the 100 plays written by Sophocles, only seven have ever been found. Euripides also wrote 100 plays, the vast majority of which have been lost.

The enormous villa, which lies just outside Herculaneum, belonged to Lucius Calpurnius Piso, Julius Caesar’s father-in-law. Around 1,800 scrolls, of middling importance, have been recovered since the villa was found 250 years ago, but archaeologists have only recently discovered two extra floors to the building.

Work on the site halted in 1999 after a previous excavation because of fears about the conservation of the site. Because the site lies four metres below the waterline, it is constantly flooded. In addition, the previous dig unearthed an unexpected complex of buildings that needed urgent restoration.

Meanwhile, the first work on the main site of Herculaneum for almost 30 years could begin as early as next year, with the aim of unearthing a collection of public records that will reveal the daily life of the city.

Unlike Pompeii, Herculaneum was almost perfectly preserved after the eruption of Vesuvius, down to the tiniest detail. However, the site, which was only discovered by mistake during the 18th century, mostly lies underneath a modern-day suburb of Naples.

“The parts we have excavated so far are only around a third of the entire site,” said Mr Wallace-Hadrill. “But it is a bit difficult to expropriate the land to excavate the Villa dei Papyri, since it lies underneath the modern town hall,” he joked.

“Many of the cellars of the modern houses are only a metre or so above the Ancient Roman ruins,” he added. The grotty tenements of modern Herculaneum lean precariously over the excavation site. The area is now a stronghold of the Camorra, or Neapolitan Mafia, and buying up land to continue excavating has been near-impossible.

However, Mr Wallace-Hadrill revealed that digging on the Basilica would begin next year. “The breakthrough was that two palazzi collapsed last year, which convinced the residents above that it was not safe,” he said.

The new excavation work will be funded by a £1.5 million grant from the Packard Humanities Institute, founded by a scion of Hewlett Packard computer empire. The work on the Villa dei Papyri is being funded by a £2 million-a-year grant from the European Union and the Region of Campania.

“We know what is underneath because of tunnels dug in the 18th century, which brought up all sorts of statues and frescoes,” said Mr Wallace-Hadrill. The Basilica, which would have served as a town meeting hall, should contain public records of life in Herculaneum that would be invaluable to classical historians.

Last year, the first complete painted statue ever found, the bust of an Amazon warrior, was unearthed from near the Basilica.

Newly Discovered Tunnel May Once Have Carried Dead Sea Scrolls

October 25th, 2007

Norman Golb | Wed. Oct 24, 2007
Accounts released last month of a newly discovered Jerusalem tunnel state that the passage was the very one used by those fleeing Jerusalem during the siege of 70 C.E., as described by Josephus. However, Josephus identifies not one tunnel but an elaborate network of them. That said, this most recent discovery, and others like it, have served to support Josephus’s underlying version of events.

Reports have described the discovery, by a team led by Ronny Reich and Eli Shukron, of an “escape hatch” or “drainage tunnel” under the main street of ancient Jerusalem. The archaeologists featured in the report are to be congratulated for their underground discovery, as are those news writers responsible for calling it to the public’s attention.

A September 9 Associated Press report, upon which most subsequent news accounts have been based, specifies that, two weeks earlier, archaeologists discovered the tunnel while searching for the city’s main road. Shukron is quoted as saying that workmen engaged in the search “happened upon a small drainage channel that led to the discovery of the massive tunnel.” The same report states that “the walls of the tunnel … reach a height of 10 feet in some places,” and a photograph of the site would appear to confirm that, while not necessarily 10 feet high throughout, it was high enough to accommodate many people in an upright position.

According to the large group of stories based on the AP report, “Archaeologists think the tunnel leads to the Kidron River, which empties into the Dead Sea.”

The Nahal (or Wadi) Qidron does indeed lead eastward to the sea, but about halfway toward that body of water it bifurcates, the one main branch, under the same name, continuing east-southeast to the sea — while the other bends slightly northward and, bearing the name of Nahal (or Wadi) Qumran, leads to Khirbet Qumran and was the main source feeding the large water-reservoirs that distinguish this site. The report of the Israel Antiquities Authority, focusing on the items found in the tunnel, states: “pottery shards … and coins from the end of the Second Temple period, prior to the destruction of Jerusalem by the Romans in … 70 C.E., were discovered in the channel.”

The archaeologists are quoted, in the same group of reports and others, as saying: “According to Josephus, the historian who recorded the siege, occupation and destruction of Jerusalem, people found refuge in the drain until they managed to escape through the city’s southern gate.” Further clarifying this interpretation, Reich is described as estimating that the tunnel stretched northward “from the Shiloah [Siloam] Pool at Jerusalem’s southern end to … the Temple Mount.” Most of the reports have an additional observation, by Shukron, to the effect that the tunnel “was a place where people hid and fled from burning, destroyed Jerusalem.”

While no statement in Josephus’s “The Jewish War” describes a specific tunnel or refuge, leading to the Siloam pool, by which refugees were able to flee Jerusalem at the time of the Roman siege of 70 C.E., Josephus does indeed refer several times in his “Jewish War” to underground passages used by them for this purpose.

Putting the various statements of the archaeologists and of Josephus together, we have the following picture:

The archaeologists have discovered a Jerusalem tunnel that could accommodate many individuals and which led, at the least, from the Temple Mount to the Siloam Pool situated in the southern extremity of the ancient city. The pool, in turn, led directly to the Nahal Qidron, which, as the news reports indicate, led eastward down to the Dead Sea.

While no description in Josephus’s “Jewish War” actually makes mention of a particular locus, he does indeed state that various inhabitants of Jerusalem hid in the city’s underground passages (plural), and at one point he describes an important group of rebels whom he calls “the tyrants” as having secured temporary refuge in “the ravine below Siloam,” by which he undoubtedly means the opening gorges of the Nahal Qidron. It is thus a fair inference or assumption on the part of the archaeologists that the tunnel they uncovered was one of those used by Jerusalem’s inhabitants to hide and flee from the Romans. However, if we follow Josephus, not only one but several escape routes could be and were used by the refugees. No available indications appear to confirm the archaeologists’ suggestion that the drain-tunnel discovered by them is a particular one uniquely referred to by Josephus.

Tunnels of this type, moreover, were discovered by explorers of Jerusalem’s past in the 19th-century; see particularly the accounts given by Charles Warren in his 1876 “Underground Jerusalem” and the four illustrations reproduced in reduced form here.

Warren’s findings, together with the discovery of Reich and Shukron described in the recent news reports, fully support Josephus’s statements relating to the tunnels beneath Jerusalem and the use to which they were put during the Roman siege of 70 A.D. These underground passages enabled many inhabitants of Jerusalem to exit the city and flee both south to Masada and, via Nahal Qidron and other wadis heading from Jerusalem eastward toward the Dead Sea, to the Machaerus fort lying just east of that sea, and which was actually closer to Jerusalem than was Masada. (Josephus describes the large number of refugees who gathered at Machaerus.)

The circumstances as now known leave little doubt that, quite likely beginning even before the siege had begun, groups engaged in hiding the Temple treasures, the books and other items listed in the Copper Scroll — as well as those ancient writings of the Palestinian Jews known as the Dead Sea Scrolls, which were found centuries later in caves near the wadis leading out of Jerusalem.

Norman Golb is the Ludwig Rosenberger Professor of Jewish History and Civilization at the University of Chicago and the author of “Who Wrote the Dead Sea Scrolls?” (Simon & Schuster, 1995).

Archeological Jackpot in Jerusalem: Ancient Canal Uncovered

September 10th, 2007

 
by Gil Ronen
(IsraelNN.com) The Israel Antiquities Authority announced Sunday that it found the site which served as a backdrop for a famous scene in the Great Jewish Rebellion against Rome in the 1st century. The Authority has uncovered a 70 meter long section of Jerusalem’s main drainage duct. It was inside this drainage duct that Jerusalem’s Jewish inhabitants hid from the Roman invaders when Rome sacked Jerusalem, according to historian (and Jewish turncoat) Josephus Flavius.

After a prolonged siege, Jerusalem was conquered by the Roman general Titus Flavius in the year 70 CE, and the Temple was destroyed. The Roman army placed a siege around Jerusalem by digging a trench around the city’s walls, and building an additional wall around that trench. Anyone caught attempting to flee the city was crucified. Tens of thousands of crucified bodies encircled Jerusalem by the end of the siege.

Throughout the siege, many of the Jewish warriors’ family members hid out in a drainage canal that carried rainwater from the Temple Mount to the Pool of Shiloach (AKA Siloam). This is the duct that has been exposed by archaeologists. When the city fell, some of the Jews hiding in the duct managed to escape through its southern section.

Liberty or Death
By the summer of 70, the Romans had breached Jerusalem’s walls, ransacking and burning ne
Throughout the siege, many of the Jewish warriors’ family members hid out in a drainage canal. This is the duct that has been exposed.
arly the entire city. Contemporary historian Tacitus notes that those who were besieged in Jerusalem numbered more than six hundred thousand, and that men and women alike and Jews of all ages engaged in armed resistance, preferring death to a life that involved expulsion from their country.

Dig directors Professors Roni Reich of Haifa University and Eli Shukrun of the Antiquities Authority said that over the past 1,937 years, the valley which Jerusalem’s main road was in, and the famous canal beneath it, was covered by a ten meter deep layer of sediment. Only after digging through this dirt were the ancient ruins exposed.

The canal, they told reporters Sunday, is made of hewn rock and pavement stones. It is three meters high and one meter wide in parts, and walking through it is easy. Pottery, parts of clay vessels and coins from the Second Temple period were discovered in it.

The northern segment of the canal, which has yet to be uncovered, apparently reaches the Kotel area.

It should be noted that while Josephus’ accounts are the most detailed source for information regarding the Great Rebellion, the degree of their historical accuracy is a matter of dispute.

Lost city found at “Vespasian’s Camp”

August 27th, 2007

By Chris Hooper

Could Stonehenge be the site of the lost city of Apollo? DB2685

A RENOWNED archaeologist, who shot to national prominence last year
with his amazing discovery of Stonehenge’s lost alter stone by a
roadside in Berwick St James, now claims to have found the famed lost
city of Apollo in the land around Stonehenge.

Dennis Price, who is an expert on the history of Stonehenge and who
used to work with Wessex Archaeology, believes the lost city of Apollo
is located at King’s Barrow Ridge, overlooking Stonehenge.

The lost city is believed by many to be mythical but, after working
with language experts at Exeter University, Mr Price is convinced the
city exists and that it is right here on the outskirts of Salisbury.

The team painstakingly deciphered the works of an ancient Greek
mariner named Pytheas of Massilia.

Mr Price explained that Pytheas was known to have visited Britain in
around 325 BC and in his chronicles he wrote of the lost city of
Apollo and a site similar to Stonehenge.

He said: “There is a passage that apparently refers to Stonehenge
which has long fascinated people, but there is also a repeated
reference made to a city sacred to Apollo which has gone completely
unremarked upon.”

It was this which first intrigued Mr Price and led him to look a
little harder at Pytheas’ text. And this deeper investigation allowed
him to find the exact location of the city.

He said: “Just a mile or so to the east of Stonehenge is a gigantic
prehistoric earthwork called Vespasian’s Camp, named in later years by
William Camden, after the same Vespasian who subjugated the south west
of England during the Roman invasion of Britain in 43AD.

“It is invariably described as an Iron Age hill fort, yet excavations
there have shown the existence of far earlier Neolithic pits, while
there still exist the remains of early Bronze Age funeral barrows,
showing the site was in use while nearby Stonehenge was being
constructed.

“Vespasian’s Camp lies at the bottom of a slope occupied further up by
what is known as the King’s Barrow Ridge, overlooking Stonehenge,
while this is further divided into the New King Barrow and Old King
Barrow.

“Vespasian’s Camp cannot be seen from Stonehenge, but it lies to the
east of the ruins, in the direction of the rising sun. As Apollo had
largely become thought of as a Sun god by the time Pytheas was
writing, it is an obvious connection.

“Given the huge scale of the earthworks at Vespasian’s Camp, it is not
unthinkable that Pytheas may have thought of Troy, another city sacred
to or beloved of Apollo, as some later versions of the stories of this
place speak of Apollo building the walls there along with Poseidon.

“We cannot know precisely how Pytheas came to equate the sanctuary,
the temple and the city with Apollo, but it is not unthinkable that
some future excavation at Stonehenge might provide evidence of this.”

For more on this discovery see www.eternalidol.com.

Discovering ancient Galilee’s hidden shelters

July 31st, 2007

By Eli Ashkenazi
 
A pleasant coolness greeted Yinon Shivtiel when he crawled into the cave at Mt. Berenice, as did a poisonous snake. Shivtiel, a doctoral candidate in Land of Israel Studies at Bar-Ilan University, who teaches at Safed College, is used to being surprised on his crawling expeditions into caves in the Galilee. He took the snake’s presence in stride, preferring to save his excitement for the man-made “loft” dug out of the cave.

For several years now Shivtiel has been researching the “cliff dwellings and refuge caves throughout the Galilee,” which, unlike the caves in the Judean foothills that are associated with the Bar-Kochba Revolt, have not been studied in depth. Shivtiel is attempting to understand the circumstances of their excavation and to date them, collecting what he calls the slips of the pen of the Jewish historian and leader Yosef Ben-Mattitiyahu (Josephus). “For example, in referring to Akbara [in the Safed region - E.A.] he writes,’rock-dwellers.’ There is no such thing, unless you go to the hanging caves on the cliffs… When I read his theories I believe one must see as the model the Galilee caves, which were ‘invented’ not by the Bar-Kochba rebels, but before them.”

According to Shivtiel, there were 11 Jewish communities in the Galilee during the Roman era (from 37 B.C.E. to 324 A.D.) that used the nearby high cliffs as hiding places. “What they had in common were caves on the tops of high cliffs. They used ropes to descend into the natural caves in the cliffs, which they enlarged and made fit for habitation in time of need, in contrast to the underground caves used as hiding places inside Jewish communities located in the Galilee,” Shivtiel said.

Shivtiel now seeks to focus on the cave system in Mt. Berenice, which rises above Tiberias and marks its western border. He says Prof. Yizhar Hirschfeld and his excavations in Tiberias inspired him. Yesterday, Shivtiel imagined Hirschfeld’s followers uncovering the rest of the ancient city and the caves above it, which together formed the fascinating way of life that existed in and around Tiberias nearly two millennia ago.

In 66 A.D., on the eve of the Great Revolt against the Romans, Tiberias was deeply split over the question of whether to join the revolt. Most of the city’s elite, under Julius Capellus, decided to remain loyal to Rome. The laborers wanted to fight the Romans, while the group led by Justus of Tiberias, in an effort to keep the peace, was buffeted back and forth among the groups but eventually sided with the revolt.

In the end, the Great Revolt did not affect Tiberias. Yet, Shivtiel is eager to explore the caves for evidence of human habitation during this period. “Ben-Mattitiyahu was appointed chief of staff of the Galilee shortly before the revolt,” Shivtiel explains. “He doesn’t have enough time to prepare, and all he can do is to use the same techniques used 100 years earlier when the zealots went into the caves when King Herod came to conquer the Galilee. In my opinion, he adopted the technique of caves of refuge.”

The Mt. Berenice caves were mapped as part of a 1989 survey carried out by the Cave Research Unit of the Hebrew University of Jerusalem, in which Shivtiel participated. In the center of the cave system in the belly of the mountain - the “cave village” - are about 80 small and large excavated chambers. Between them are 482 meters of passageways. “No Roman soldier could have crawled here,” Shivtiel says with certainty, his tone of voice revealing his admiration for those who dug out the chambers. “In the short time available to Ben-Mattitiyahu on the eve of the revolt, turning the natural caves near Jewish communities into shelters was a good possibility. The model is similar for each of the 11 communities examined - a Jewish community close to a chalk cliff filled with caves, and signs of excavation in every cave.”

Yesterday, after crossing a junkyard at the bottom of the abandoned quarry of Tiberias on his way to the caves, Shivtiel continued spinning his colorful tales of the life inside of them. The openings of some of the caves already bore graffiti and other signs of unwanted visitors. Shivtiel hopes that in the future, researchers, too, will be able to make their mark on the place.