о.Арониус (o_aronius) wrote,

На злобу дня. Могила Йосефа и израильские левые

В связи с очередным предвыборным скандалом, вызванным решением и.о. графа Уварова разрешить школьные экскурсии на могилу Иосифа Прекрасного, аз, многогрешный, заглянул в соответствующую статью Википедии. И увидел, что "там груды золота лежат":

There is no archaeological evidence establishing the tomb as Joseph's,[14] and modern scholarship has yet to determine whether or not the present cenotaph is to be identified with the ancient biblical gravesite.[15] The lack of Jewish or Christian sources prior to the 5th century that mention the tomb indicates that prior to the 4th century it was a Samaritan site.

After Israel captured the West Bank in 1967, Muslims were prohibited from worship at the shrine and it was gradually turned into a Jewish prayer room.

Both Theodosius I and Theodosius II ordered a search for Joseph's bones, much to the utter dismay of the Samaritan community.[72] An imperial commission was dispatched to retrieve the bones of the Patriarchs around 415, and on failing to obtain them at Hebron, sought to at least secure Joseph's bones from Shechem. No gravestone marked the exact site, possibly because the Samaritans had removed one to avoid Christian interference. The officials had to excavate the general area where graves abound and, on finding an intact marble sepulchre beneath an empty coffin, concluded that it must contain Joseph's bones, and sent the sarcophagus to Byzantium, where it was incorporated into Hagia Sophia.

Crusader and medieval sources generally are, according to Hans-Martin Schenke, highly misleading regarding exactly where the tomb was situated. He concluded that in the Middle Ages, as earlier, various groups (Jews, Samaritans, Christians and Muslims) at different periods identified different things in different places all as Joseph’s tomb.[79] Sometimes Balata, with its spring, seems indicated, as in the following two examples, which identify the tomb not as a structure, but as something by a spring and under a tree. It was evidently a site for Muslim pilgrimage at that time.

Ishtori Haparchi (1322) places the tombstone of Joseph 450 meters north of Balāta, while Alexander de Ariosti (1463) and Francesco Suriano (1485) associate it with the church over Jacob's well. Samuel bar Simson (1210), Jacob of Paris (1258), and Johannes Poloner (1422) locate it by Nablus.

John Ross Browne (1853) writes: "We also visited the reputed site of Joseph's Tomb. A rude stone building covers the pretended sepulcher; but the best authorities deny that there was any evidence that Joseph was buried here."

In the course of pin-pointing the location of the tomb, the Reverend H.B. Hackett in Sir William Smith's A dictionary of the Bible (1863) mentions the existence of two tombs bearing an association to Joseph in Nablus. In addition to the one close to the well, (location of Conder's survey), he describes another exclusively Muslim tomb in the vicinity, about a quarter of a mile up the valley on the slope of Mt. Gerizim.

After the capture of Nablus and the rest of the Palestinian territories in the 1967 Six-Day War, Jewish settlers began to frequent the site, and by 1975, Muslims were prohibited from visiting the site

И подумалось мне: да ведь это место - настоящий Клондайк для левых! Какой простор открываеся здесь для либеральной и антиклерикальной пропаганды и агитации! Сколько интересного можно здесь рассказать о формировании национальной мифологии ("скреп"), об особенностях религиозного сознания, да хотя бы о той же оккупации, при желании.

В общем, будь у израильских левых хотя бы спинной мозг, они должны были министра на руках носить, и кричать, как Лев Толстой: "Еще! Еще!". А вместо этого... В общем, хоть покойного Задорнова цитируй. Или даже живого и здравствующего Лаврова.

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