by Troy Herrick

Hunger pains, tongues sticking to the roofs of our mouths and the heat of the morning forced us to stop for breakfast in a town named Beit She’an as we were driving north to Tiberias. Finding a little strip mall restaurant, we ordered our food and then proceeded to see if Beit She’an was even listed in our guidebook. To our surprise what we found was that people had settled here for over 5000 years. Taking the life-sized poster of Justin Bieber, whose hometown is about a 90 minute drive from where we live in Canada, hanging in a nearby shop window as a good omen, we decided to check the ancient site out.

An inconspicuous mound (tel) outside the modern city of Beit She’an stands as silent witness to over five millennia of habitation. If such mounds could talk this one would have a lot to say about ancient civilizations; about the footprints they left here; about conquerors come and gone; and it all seems like only a moment in time.

Why did people continuously settle here you may ask? There was a reliable water source at nearby Harod Creek (Nahal Harod). Furthermore this site was strategically significant because of its location at the junction of the Jordan River Valley and the Jezreel Valley. The people controlling this city also controlled the routes from Jordan and inland to the coast and from Jerusalem and Jericho to the Galilee. You can see the strategic importance of the site as you enjoy the panoramic view from the top of the tel.

The earliest dwellings that you see visible on the tel were constructed using flat clay bricks and date to the 3rd millennium BCE. Civilization here really only took off during the 12th to 15th centuries BCE under the Pharaohs of Egypt when the city was their administrative headquarters for this region.

Enter the 12th century BCE residence of Egyptian Governor Ramses-Weser-Khepesh. The Egyptian-style mud brick home, whose remaining walls are 4 to5 feet high, consists of a central hall surrounded by rooms on all four sides. Inside you find two circular stone bases, each approximately 5 feet in diameter and 4 feet high, on which wooden columns were placed to support the ceiling. Remaining décor in the house consists of a now broken statue of Ramses III that commemorates the Egyptian victory over the “Sea People” who invaded this area in the early 12th century BCE.

Fire destroyed the city in the mid-12th century BCE and with this Egyptian control evaporated. The stage was now set for the Philistines to move in and capitalize on the power vacuum, followed by the Israelites. In 1004 BCE, King Saul’s army fought the Philistines on nearby Mount Gilboa and the latter prevailed. The victors hung the dead bodies of King Saul and his three sons from the walls of Beit She’an (1 Samuel 31:10). To date, archeologists have not uncovered any portion of the city wall dating to that period. The Israelites would eventually conquer the city and the Philistines would disappear from history, although you can still occasionally meet one in a bar or pool hall.

You find the remnants of a gray stone Israelite citadel dating to the time of King Solomon on the tel. The Assyrians destroyed this fortress in 732 BCE (2 Kings 15:29) and then carried off the city’s residents into slavery. The tel remained in ruins until the 3rd century BCE when it was resurrected under the Hellenistic Seleucid Empire and named Scythopolis.

The Roman General Pompey captured Scythopolis in 63 BCE and then the city really flowered. Focus shifted to the flatlands on the south side of the tel but not before the Temple of Zeus was constructed as the last major structure of any importance on the mound. You can still find some white marble column drums and Corinthian capitals from this temple on the side of the tel.

Roman Scythopolis was notable for its colonnaded streets paved with basalt stones. You find two rows of white marble columns lining each side of the street whose purpose was to support a roof over the elevated sidewalks. Public buildings and shops lined these sidewalks. Imagine middle class Romans shopping during the heat of the day under these covered walkways. They socialized at public bathes; they were entertained at the theatre and at other diversions including outdoor sports involving gladiators and indoor sports at the brothel.

The Roman theatre [TOP PHOTO], still in use today, dates to the 2nd century CE. It originally accommodated 7000 people in three tiers of limestone seats but only the first tier survives today. A row of large pilasters outside the structure hints at the missing tiers. The scenery wall on stage facing the audience was originally 20 meters high.

No Roman city was complete without a bathhouse and Scythopolis boasted two of them, one on the east side of town and one on the west side. Citizens were leisurely ushered from the change room (apodyterium) to the steam room (caldarium) to a warm room (tepidarium) to a cold room (frigidarium).

Heating for the caldarium was facilitated using the hypocaust method where the flooring was heated from spaces below. You can see the exposed rows of stumpy brick cones that once supported the floor of the caldarium in the western bathhouse.

A thorough massage was also included for good measure. Grooming tools are displayed including an oil flask from which olive oil was poured onto the skin during a massage. There is also a scrapper for removing the oil after. Visitors should note that bath soap and shampoo had not been invented yet.

The public latrine adjacent to the eastern bath house accommodated as many as 57 people seated on very public toilets set around a central courtyard. Each individual, male and female, sat on two smooth plinths extending from the wall as they discussed the business of the day with 56 of their closest friends. The sewage system consisted of a channel of running water beneath each row of seats that allowed for drainage. Feel free to sit down and take a load off.

The Sigma was a semi-circular plaza near the western bathhouse. The name of the plaza originates from the Greek letter sigma inscribed in one of the twelve rooms around its periphery. These rooms may have served as shops or possibly a brothel. One of these rooms features a mosaic of Tyche, the Roman goddess of good fortune, on the floor. She wears the walled city of Scythopolis as a crown and holds a horn of plenty filled with fruit and a fig tree in her hand.

The Roman Amphitheatre dating to the 4th century CE accommodated 6000 spectators for gladiatorial battles and contests involving wild animals. The oval structure originally had 10 to 12 rows of seats of which only three remain today. The other rows were dismantled by Crusaders who were constructing a fortress nearby. A series of rooms with arched roofs at various locations around the outside of the amphitheatre may have served as cages for wild animals.

The Nymphaeum was a finely decorated public fountain building constructed in the 2nd century CE and rebuilt in the 4th century CE, possibly to repair damage sustained from an earthquake in 363 CE. Originally at a height of 13 meters above street level, the fountain was designed so that water flowed down two levels through pipes in the façade and into a central pool at the base. You can still see fragments of the Nymphaeum, including columns from the façade, which toppled due to a major earthquake in 749 CE. A scale model of the Nymphaeum at the site of the original gives you an idea of what the structure looked like.

Earthquakes are not uncommon in this area because the nearby Jordan Valley has a major fault line running through it. The end of Scythopolis came with the earthquake of 749 CE and the city never recovered after. However whether it is named Beit She’an or Scythopolis, this city will always be remembered in the Bible and the pages of history.

Private Tour: Nazareth, Tiberias and Sea of Galilee Day Trip from Tel Aviv – $96.67
from: Viator

If You Go:

By car, from the Sea of Galilee travel south on Road 90, turn right onto Road 71 towards Afula/Beit Shean, and shortly afterwards, left onto 7078. By bus: take the Egged Bus 412 from Jerusalem to Afula which stops in Beit Shean. Admission to Beit She’an National Park is 28 Shekels.

The Roman Amphitheatre is not inside the national park. Admission is free.

About the author:
Troy Herrick, a freelance travel writer, has traveled extensively in North America, the Caribbean, Europe and parts of South America. His articles have appeared in Live Life Travel, International Living, Offbeat Travel and Travels Thru History magazines.

Photographs:
Diane Gagnon, a freelance photographer, has traveled extensively in North America, the Caribbean, Europe and parts of South America. Her photographs have accompanied Troy Herrick’s articles in Live Life Travel, Offbeat Travel and Travels Thru History magazines.

Using your car as a time machine, travel 200,000 years into the past when you drive along the Mediterranean Coast of Israel between Haifa and Tel Aviv. The sun is shining, the birds are singing and the religious and political tensions in the Middle East seem so far away as you pass through some of the most rugged and photogenic scenery in the country. There is history to be discovered but not all of it is connected to religion. In fact some of it even conflicts with our religious texts.

Nahal Me’arot

Your first stop is Nahal Me’arot and the year is 200,000 BCE. Here you meet three different hominid species and discover five different hunter-gatherer cultures, each distinguished by technological advances in the tools they used.

Nahal Me’arot was not at the center of any creation story. This was no Garden of Eden and it had no connection with the Book of Genesis. Furthermore Adam and Eve appear to have been vegans (Genesis 2:15, 3:17-19, 23) and not the hunter-gatherers that you will find here. Cain tilled the soil and Abel tended the flocks (Genesis 4:4) but none of the past residents of Nahal Me’arot were farmers.

We entered the spacious but gloomy-looking Nahal Cave, one of three caves open to the public (the other two were named Tanur and Garmal). Our journey into the remote past began with a 20 minute video outlining how the local caves were formed by ground water seeping through limestone and the early hominids that called these caves home over the millennia. None of them appeared to be the modern stone-age family known as the Flintstones.

The Tanur Cave had the longest continuous sequence of occupation of the three caves. Two hominid species called this cave home. Homo erectus, which comprised the Acheulean culture, was the oldest hominid species. Their remains were buried within the lowest levels of the 20 meter thick soil deposits forming the floor of this cave. This layer was composed of quartz sand from the Mediterranean Sea. At the time of the Homo erectus occupation, this cave was beach-front property. Sea levels were much higher back then because there was no ice age at that time. The present Mediterranean shoreline is over three kilometers away because the arctic ice pack has still not completely melted from the most recent glacial period that ended 12,000 years ago but mankind is actively working on accelerating this process through global warming.

Homo erectus had mastered the use of fire and utilized a hand-held stone for all of his basic needs including skinning, deboning and digging. Eventually, for reasons unknown, he disappeared from this area after having lived on site from about 200,000 to 150,000 BCE.

The second inhabitants of the Tanur Cave comprised the Muarian culture that arose about 150,000 years ago and lasted for about 50,000 years. It is not known if the Muarian culture was Homo erectus or the newer hominid model known as Homo neanderthalensis (Neanderthal man) but they utilized a greater variety of stone tools than the preceding culture including scrapers and hand axes.

The third owners of this piece of the Tanur Cave were Neanderthals. They comprised the Mousterian culture and they immigrated here 100,000 years ago and called Nahal Me’arot home for about 60,000 years. You can see a Neanderthal exhibit in the Garmal Cave where you find male and female figures dressed in animal skins. The stocky, muscular Neanderthals stretched animal hides out on frames and produced stone spear heads. There were also a number of dug out areas in the ground but it is not clear what these were used for. Contrary to popular opinion the males did not carry clubs over their shoulder.

The Neanderthals possibly thought “there goes the neighborhood” with the arrival of the new residents in the nearby Hagedi Cave. The Hagedi Cave, not open to the public, is remarkable in that it was occupied by our ancestors, the Homo sapiens, about 60,000 years ago. Therefore the Homo sapiens and the Neanderthals appeared to have at least lived side-by-side at Nahal Ne’arot for about 20,000 years.

The Mousterian Neanderthals also settled inside the Nahal Cave until about 40,000 years ago when they were succeeded by Homo sapiens of the Uriniacian culture. The Uriniacian culture lasted from 40,000 to 20,000 years ago and was noted for being the first to use both stone and bone tools.

Remarkably these two species may have done more than just live side-by-side. Perhaps they even shacked up (caved up?) for a time inside the Nahal cave. In 2013 evolutionary geneticists discovered that select modern human populations in Europe and the Middle East carried Neanderthal genes suggesting that at some point interbreeding between the two species had occurred. No evidence of interbreeding has been found at Nahal Me’arot but it certainly appears that they had the opportunity. The Neanderthals eventually became extinct about 30,000 years ago for reasons unknown but you occasionally find one driving on one of our busy roadways or drinking in a bar.

The Nahal cave was abandoned for about 8,000 years before Homo sapiens of the Naturfian Culture set up a village just outside the entrance and settled for about 2,000 years. You will find a Naturfian exhibit just outside the cave with figures and makeshift housing suitable for these hunter-gatherers.

Where did mankind evolved from here? For that answer you may wish to visit ancient Jericho which has its own history going back about 10,000 years but that is a different story. Our destination was south to Caesarea Maritima and a jump forward in time to that of Herod the Great in 9 BCE.

Caesarea Maritima

Herod the Great is most infamous for trying to eliminate the infant Jesus in the Bible (Matthew 2:16-18). At the same time he was also renowned as a prolific builder. All of his projects were built to impress but a number of them were designed with a unique purpose in mind. Masada was constructed as a fortress retreat in case the population revolted. The fortified palace at Herodium contains his tomb and of course there is the second Jewish temple in Jerusalem. The city of Caesarea by the sea (maritima), built between 22 and 9 BCE, was a man-made seaport named in honor of Caesar Augustus.

The smell of fish lingered in our nostrils as we walked towards the shore for a view of this ancient harbour. The breakwater, with occasional waves crashing over top of it, was constructed using special hydraulic cement poured into large empty wooden crates that had been sunken off-shore. The end result was the largest harbour in the ancient eastern Mediterranean, capable of accommodating as many as 300 ships. St. Paul departed from this harbour on two occasions (Acts 9:30 and Acts 27:2). After reviewing the breakwater we started our tour of the ancient city at the Roman temple.

History records that only one of Herod’s parents, his mother, was Jewish. Since he had already constructed the Temple in Jerusalem to satisfy his Jewish roots, he took the opportunity to satisfy his pagan roots by constructing a temple dedicated to Rome and Caesar Augustus at Caesarea Maritima.

The vaulted temple platform and foundations are still visible today but the columned temple was torn down around 400 CE and eventually replaced with an octagonal Byzantine church a century later. You can still see the remains of some of the columns of this structure which also served as a mosque after the Arab conquest in the 8th century CE. Crusaders used this structure as a church in the 13th century CE.

Walking to the far corner of the ancient city you find a Roman theater that is still used today for concerts and shows. Built between 22 and 10 BCE, this theatre seated about 4000 people in 26 rows of seats. The acoustics are so good that I could stand at the top row and hear Diane speak in a normal tone from the stage. The Byzantines closed the theatre in the 5th century CE because of the licentious entertainment being held there. There was no licentious entertainment being performed at the time of our visit however.

Displayed inside the theatre is a stone tablet inscribed with the name Pontius Pilate, Prefect of Judaea. This is the only evidence of the presence of Pontius Pilate in Judaea outside of the Gospels (Matthew 27:11, Mark 15:1, Luke 23:1, John 18:29). The original tablet, found near the theatre, is housed at the Israel Museum in Jerusalem.

According the Roman Historian Flavius Josephus, this theatre was the site where Herod Agrippa died as recorded in the Book of Acts (Acts 12:19-24). Herod Agrippa, grandson of Herod the Great, was the king of Judaea at the time.

A short walk from the theatre, south of the harbor area, you find a promontory jutting out into the sea. Flavius Josephus recorded that a “most magnificent palace” was constructed here by Herod the Great. Now you only find the weathered grayish brown remains of a facility that once had two wings. The upper wing was used for political and administrative functions and the lower one was used for day-to-day family life. The partial remains of a number of upright columns stand guard over a less-than-Olympic-sized swimming pool.

At some point in time after Herod the Great’s death, the Romans moved into the palace and designated it as the Roman Governor’s praetorium. Pontius Pilate was likely installed here at the time of his journey to Jerusalem where he crossed paths with Jesus during the Passover celebration (Matthew 27:11, Mark 15:1, Luke 23:1, John 18:29). The Apostle Paul was also a “guest” here while he awaited his trial in Rome (Acts 23: 33-35, 24:1-27, 25:6-12, 25:26, 26:1-29, 27:1-2).

Steps from the palace, the local Roman population enjoyed Ben Hur-style chariot races and gladiatorial combats on the sandy track at Herod’s Hippodrome. The stadium surrounding the U-shaped track (an oval track at one time) could accommodate over 10,000 people. You may wish to take a few minutes to review the horse racing scenes depicted in frescos and the life-sized metal sculpture featuring two horses and a chariot.

After wandering around the ancient city, exit and check out at the high level aqueduct that runs along the beach from the north. Built by Herod the Great, this weathered yellow-beige limestone structure carried water from the slopes of Mount Carmel approximately 10 kilometers away as Caesarea had no natural source of water in the vicinity. I can almost guarantee that a photograph of this aqueduct, with the backdrop of the sea peaking through the arches, will be one of your most memorable souvenirs of your visit before you travel on to your next destination, whatever that may be. Ours was a drive further south and on to present day Tel Aviv but again that is a different story.

Private Tour: Customized Israel Adventure from Jerusalem Tel Aviv or Haifa

If You Go:

Admission to the Nahal Me’arot Nature Preserve is 22 Shekels. If you are traveling to Nahal Me’arot by rental car, you can use the following directions. Access the site from Road #4 (old Haifa-Tel Aviv road) east at the Faradis-Bet Oren Junction between km. 186 and 187. You can also take Egged bus #921 that travels between Tel Aviv and Haifa.

Caesarea is about 40 km north of Tel Aviv. Admission to Caesarea Harbour National Park was 40 Shekels.

About the author:
Troy Herrick, a freelance travel writer, has traveled extensively in North America, the Caribbean, Europe and parts of South America. His articles have appeared in Live Life Travel, International Living, Offbeat Travel and Travels Thru History Magazines.

All photos are by Diane Gagnon, a freelance photographer. She has traveled extensively in North America, the Caribbean, Europe and parts of South America. Her photographs have accompanied Troy Herrick’s articles in Live Life Travel, Offbeat Travel and Travel Thru History magazines.

1. Nahal Me’arot
2. Garmal Cave – Neanderthal exhibit
3. Naturfian Cultural Exhibit
4. Pontius Pilate tablet

Israel and Palestine

by Troy Herrick 

A clash of cultures greets any visitor to the Holy Land. Those who are intent on renewing their faith at the various Biblical sites will undoubtedly be influenced by the political tensions and religious fervor of both Israelis and Palestinians. Not all sites described in the Old and New Testaments are found in Israel. In fact some of the most historic locations are actually within the Palestinian Territory of the West Bank which also includes Jewish settlements. Bethlehem is likely the most frequently visited destination because of its association with Jesus. But there are many other sites of religious and archeological significance that should not be overlooked including Hebron and Jericho which are 30 km south and 24 km east of Jerusalem respectively.

Setting aside the friction between Israelis and Palestinians, you will find that both sides are friendly and welcoming as long as you do not say or do anything that is politically inflammatory or religiously provocative.

Hebron

Hebron is the final resting place of the Patriarchs Abraham, Isaac and Jacob and their respective wives Sarah, Rebekah and Leah. Abraham purchased the Cave of Machpelah for use as a family tomb from Ephron the Hittite for 400 silver Shekels (Genesis 23:17). This cave is the second holiest site in Judaism.

Abraham, the father of many nations (Genesis 17:5), is just as important to Islam as he is to Judaism. Muslims also revere his burial site and have placed the Mosque of Ibrahimi on top of the sacred cave. The clash of these two great religions has made Hebron one of the most volatile cities in the West Bank.

The weathered gray-white ashlar exterior of this holy building was strangely reminiscent of the Western Wall in Jerusalem. This is not surprising when you realize that both were constructed by Herod the Great over 2000 years ago. In 1188 CE Saladin added a minaret to each of the four corners of the structure but now only two remain.

The Tomb of the Patriarchs is the centre of ongoing conflict between Palestinians and Jews. The site is maintained under tight security and segregated into both a mosque and a synagogue.

Approaching the Mosque of Ibrahimi from the souk, we passed through a turn-style checkpoint and found ourselves in a plaza with Palestinians milling around as they waited to pass through a second security check on our left before entering the mosque. To our right at the far end of the plaza was a metal fence that we could easily move aside had we wished to do so. Israeli soldiers kept a close eye on us from a guard tower while a group of 6 or 8 United Nations Peace Keepers patrolled the street just beyond the metal fence for any sign of trouble.

With so much activity going on, what did we do? We followed our Palestinian guide, Ahmed, through the second checkpoint, up a long flight of stairs and through a door on the northwest side of the building into the mosque.

A short distance inside the door you find yourself looking through a light green latticed double door at the first of six cenotaphs in the building. This is Sarah’s cenotaph (Genesis 49:31) and it is shrouded in a light green embroidered cloth. The location of a cenotaph does not imply that an individual has been interred directly beneath it.

Turning to your left, which is due south, continue into the prayer hall. Inside you find two rectangular cenotaphs with gray and terracotta brown stripes and a dark gray peaked roof. The room is filled with prayer mats. The cenotaph nearest to you is that of Rebekah (Genesis 49:31) and the other is Isaac’s (Genesis 35:29). Continuing along the side wall to the corner of the room, you find an exposed stone with Greek writing on it. This stone is a subtle reminder that this building served as a Christian church from the 3rd to the 7th centuries CE.

Looking toward the opposite corner your eyes become fixed on the richly decorated walnut wood minbar. The minbar, a pulpit, is a high stand with stairs that the Imam ascends in order to address the people. Saladin had this minbar installed in 1191 CE and it is now one of the oldest in the Palestinian Territories and Israel.

Proceed past the minbar and then turn right to walk down the aisle between Isaac’s cenotaph and the wall. Before you enter the next room, look down to your right and find a decorative grate set upon a white marble slab shaped like a flower blossom. This grate covers a shaft leading down to the Cave of the Patriarchs below. A candle burns under the grate but nothing from the interior of the cave is visible. No one has entered this cave since the time of the Crusades.

Exiting the prayer hall, locate Abraham’s cenotaph (Genesis 23:1-20) on your right. This is the most elaborately decorated monument in the complex. The cloth covering the cenotaph is divided into hexagonal sections, each with a gold embroidered flower blossom at its centre. Abraham’s monument is set within an opening in the wall that separates the mosque from the synagogue next door so that both Muslims and Jews can view it and yet remain segregated from each other.

Your tour of the mosque ends here. Exit the building, return to the plaza outside and cross the metal barrier into the Jewish sector. Ahmed directed us to proceed to the Jewish side by ourselves as he would not be permitted to accompany us. Walk the length of the building and find the entrance to the synagogue at the north end. At the bottom of a flight of stairs we were greeted by two Jewish buskers playing hauntingly traditional Jewish music and a group of high school girls.

Climb the steps at the northwest corner of the enclosure and enter the synagogue. The synagogue consists of a number of small rooms presumably designed for both worship and educational purposes.

While touring the synagogue we were able to locate Jacob’s cenotaph (Genesis 50:13) but not Leah’s (Genesis 49:31). Jacob’s cenotaph is housed within its own room and is only visible through a brass-coloured metal door. This cenotaph is shrouded with a light green cloth but I could not get close enough to determine if there was any embroidery or not.

Visitors should note that Jacob had a second wife named Rachel. She was not entombed in the Cave of Machpelah but rather at a site just outside of Bethlehem (Genesis 35:19).

After exiting the synagogue, we enjoyed a delicious lunch with a Palestinian family. This family is one of the few that has managed to retain possession of their residence on the Jewish side of the barrier. The lunch was a feast of traditional roasted chicken and rice. After concluding our meal we left Hebron with a better understanding of the tension between the Palestinians and Israelis.

Jericho

Jericho, the oldest continuously inhabited city in the world has both archeological and Biblical significance. Archeology and the Bible are intricately intertwined here and it is yours to unravel.

You might wonder what would have attracted people to settle in the arid Jordan Valley over the past ten millennia. The most likely reason is that the local spring was the most reliable water source in the area.

The prophet Elisha (2 King 2:21) purified this spring by throwing salt into it. Perhaps this purified water is one of the reasons why Jericho was designated as one of the residences for priests and Levites who were rostered to work in the Temple in Jerusalem.

You can travel to Jericho by taxi from the Palestinian town of Abu Dis just outside Jerusalem. Your journey takes you over the same road that provided the setting for Jesus’ Parable of the Good Samaritan (Luke 10:25-37), although the highway was not paved back then.

En route to Jericho, you pass by An Nabi Musa, a former caravanserai where Muslim travelers could rest for the night as they traveled to Mecca for the Hajj. The caravanserai houses a mosque dating to 1269 CE which was built by the Mamluk Sultan Baybers. Inside the mosque you find a second room containing a cenotaph covered in a silky green cloth embroidered with gold Arabic script. Muslims believe that this is the final resting place of Moses whose bones were removed from Mount Nebo in neighbouring Jordan by Saladin. Jews and Christians believe that Moses still rests on Mount Nebo to this day (Deuteronomy 34: 5-6).

Resuming your journey, your taxi must pass through a Palestinian checkpoint before entering Jericho, a city administered by the Palestinian National Authority. After Diane and I presented our passports we were permitted to travel without restriction.

Driving through the sedate town to the site of ancient Jericho, our driver, Mohammed, quickly stopped to point out the gnarled Zacchaeus Sycamore with an arched cave-like opening in its trunk. Tradition holds that a rich tax collector named Zacchaeus climbed this tree in order to see Jesus as he passed by (Luke 19:1-4). You may find it difficult to believe that this tree is actually 2000 years old however.

After a few minutes we continued on to Tell es-Sultan, the site of ancient Jericho. Just thinking about this city conjures up images of Israelites marching, the sound of trumpets and walls falling down (Joshua 6:1-21). What you find is a 15 metre high mound (“Tell” in Arabic) of earth covering approximately 2.5 hectares. Archeologists have sliced trenches deep into this mound and uncovered 23 successive settlements built atop each other. The oldest layer dates back to 8000 BCE. A number of signs highlight the structures found within each trench.

Discoveries include an 8 meter high round tower constructed of stones to a diameter of 7.6 meters which dates to 7000 BCE. This tower is attached to the interior of a 4 meter thick defensive wall. Twenty-two narrow steps made from dried mud form the world’s oldest spiral staircase. Another location features a Canaanite Palace from the second millennium BCE and a royal tomb.

The slope of one of the “Tell” layers dating to the Middle Bronze Age (1650-1550 BCE) was fortified by an earthen embankment with a mud brick wall at its summit. A large retaining wall at the base of the embankment was constructed from Cyclopean stones. This Cyclopean wall also supported a second mud brick wall at a height of 8 meters. This second mud brick wall, believed to have been about 70 centimeters thick, was uncovered in a collapsed state, possibly having been leveled by an earthquake. The nearby Jordan Valley is known to have a fault line running through it and earthquakes have been recorded at various times in history.

There is much debate about when Jericho fell to the Israelites. Archeologists place the dates anywhere from 1550 to 1200 BCE. Therefore these defensive walls appear to be the most likely candidate for those destroyed by Joshua’s army.

After the late Bronze Age, the importance of the Tell site as a city declined significantly. Five centuries before Jesus, a new site for the city had already been established approximately 1.6 km southeast of the present-day mound.

Exiting the archeological site, walk a short distance to the cable car and ride it up to the Monastery of Temptation set on the side of a nearby mountain. Administered by the Greek Orthodox Church, this monastery is situated on the traditional site where Jesus fasted for 40 days in the wilderness while being tempted by Satan (Matthew 4:1-11, Luke 4:1-13 and Mark 1:12-13).

Upon reaching the top of the cable car line, several flights of stairs still remain before you reach the monastery entrance. At the time of our visit, we were greeted by one of the two monks who reside on site. The other was quite elderly and did not appear to be too mobile. These monks cap off a long history that spans more than 1000 years of residence here.

Inside the monastery, you pass down a long hallway that is open to the sky. This hallway runs along the sheer rock face where several caves have been hollowed out. The outer wall is a row of doors that open into rooms that have been cantilevered from the cliff.

The interior of the monastery chapel is adorned with a number of icons. One pillar features St. Helena and Constantine. There are also two recessed areas with frescos of Jesus and Mary while a side wall depicts Jesus’ baptism (Matthew 3:13-17). Climb the stairs in the chapel and you will find a stone that tradition holds is where Jesus sat during one of his temptations.

Exiting the monastery, you may wish to enjoy the panoramic view of the Jordan Valley and Dead Sea from your mountain perch. You might be able to ask one of the monks if he would point out the traditional site of Jesus’ baptism at Qasr El-Yahuda which is only about 8 km away. This is also the traditional site where the Israelites first entered the Promised Land (Joshua 3:14-17). Present day Qasr El-Yahuda is situated on an Israeli military base so your Palestinian taxi driver cannot bring you there. You will have to be satisfied with seeing it from a distance.

After descending by cable car, your next destination is Hisham’s Palace which was built by Caliph Hisham Bin Abdul Malik (724-743 CE) but never completed. The construction site was later leveled by an earthquake in 749 CE. Several layers of limestone blocks define all that remains of a once two-story building that served as a winter palace. The rooms of the palace were set around an inner portico and each corner of the structure had a cylindrical tower. A large hexagonal limestone star, cut from a single block of limestone, is believed to be all that remains of an upper window from this palace.

The site also features the remnants of a mosque that was set within an octagonal pavilion. Coincidentally the Muslim call to prayer sounded in the distance as we visited this room.

Just north of the palace you find the remains of a bath complex. The reception room features a beautiful mosaic on the floor depicting the “Tree of Life”. Three gazelles graze at the bottom of the fruit tree and a lion is ready to pounce on one of them. The bathing rooms, set along the northern wall of the bath house, were heated by hypocausts.

When you complete your visit to Hisham’s Palace, return to Abu Dis. Along the way, you can still see Bedouin tending sheep on the hillsides or guiding a colorfully decorated camel along the roadside. A once-nomadic people, many Bedouin have settled down and now live in their own homes, which would not appear to be out of place in a shanty town. They represent a time when life was much simpler; and perhaps thinking of simpler times might help to diffuse some of the tension that now permeates the West Bank.

Hebron Day Trip from Jerusalem: Israeli-Palestinian Sites

If You Go:

♦ Do not use a rental car when visiting Hebron and Jericho. Cars with Israeli licenses will not be welcome in these cities. Alternatively cars with Palestinian license plates will not be welcomed into Jewish areas.

♦ There is presently no direct service from Jerusalem to Jericho. You must use bus #36 at the Arab bus station outside the Damascus Gate of Jerusalem’s old city to travel to Abu Dis. In Abu Dis, hire a taxi to bring you to Jericho and drive you around. The driver should also wait for you as you visit sites. You will have to negotiate a price for the taxi.

♦ Hebron should be visited with a Palestinian tour company. You can visit both Hebron and Jericho with Green Olive Tours.

♦ Always have your passport with you. You will subject to Israeli security checks when you cross wall that separates the West Bank from Israel.

♦ Women should cover their heads when they enter a mosque. Scarves are provided at the mosque entrance. Men should cover their heads when they enter a synagogue. People should also remove their shoes when they enter a mosque.

♦ An Nabi Musa is situated about 11 km south of Jericho and 20 km east of Jerusalem. Admission to the mosque is free.

♦ Tell es-Sultan (ancient Jericho) is approximately 2 km north of the present city. Admission to Tell es-Sultan was 10 shekels at the time of our visit.

♦ The cable car ride up to the Monastery of Temptation cost 55 Shekels at the time of our visit. Alternatively you can also walk up to the monastery using a steep path. Photography is not permitted inside the chapel.

♦ Hisham’s Palace is approximately 5 km north of modern Jericho. Admission was 10 Skekels at the time of our visit.

♦ Remember to use sunscreen and a hat when visiting the sites. Jericho is situated in a desert so bring plenty of drinking water if you plan to do a great deal of walking.

Private Day Tour Jericho and Dead Sea from Jerusalem Hotels

About the author:
Troy Herrick is a freelance travel writer who has traveled extensively in North America, the Caribbean, Europe and parts of South America. His articles have appeared in Live Life Travel, International Living, Offbeat Travel and Travel Thru History Magazines.

Photographs:

All photos are by Diane Gagnon, a freelance photographer who has traveled extensively in North America, the Caribbean, Europe and parts of South America. Her photographs have accompanied Troy Herrick’s articles in Live Life Travel, Offbeat Travel and Travel Thru History Magazines.

Synagogue at the Tomb of the Patriarchs
Prayer Hall in the Mosque of Ibrahimi
Tomb of the Patriarchs – from the Jewish side
Abraham’s Cenotaph
Caravanserai at An Nabi Musa
Tell es-Sultan – round tower
Tell es-Sultan – Cyclopean Tower
Monastery of Temptation – cable car at Jericho
Monastery of Temptation – rock on which Jesus sat
Jericho – Hisham’s Palace
Bedouin settlement

Israel: The North Shore Of The Sea Of Galilee

by Troy Herrick

After leaving Nazareth and before meeting his appointment with destiny in Jerusalem, Jesus started his ministry along the scenic north shore of the Sea of Galilee, the largest fresh water lake in modern day Israel. The four canonical Gospels are filled with miracles that Jesus performed while preaching the good news in this region. A number of these miracles were performed in remote or unidentifiable locations which have subsequently been lost to history.

Present day visitors to Sea of Galilee will discover “traditional” locations for some of Jesus’ miracles. Early Christian pilgrims selected these sites with little more than faith. Unfortunately no archeology is available from Jesus’ time to confirm the locations that were selected.

While Capernaum does have some archeological evidence, the locations of the present day Church of the Primacy of Peter, the Church of the Multiplication of the Loaves and Fishes and the Church of the Beatitudes appear to have been selected largely because of their natural land formations and geographic features. At the same time, visitors to this region should remember that their visit is one of faith and not one of archeology. The miracles that were performed are more important than the actual locations where they were performed. You can start your own pilgrimage of faith at Capernaum.

Capernaum

Jesus settled in the ancient fishing village of Capernaum after having left Nazareth (Matthew 1:13, 9:1, Mark 2:1). Entering this archeological site today, you are greeted by a statue of St. Peter set just inside the “not-so-pearly” gates. Looking around, you may be surprised that the site before you is from the Byzantine Period and that nothing remains from the time of Jesus.

Your first stop is the House of St. Peter. Where do you find it? Just look for the “flying saucer-like” church set upon columns and you will find the traditional site of the St. Peter’s house directly beneath it. This brings new perspective to Peter being the rock upon which Jesus would build his church.

The stone and mortar ruins are those of successive churches built between the 2nd and 7th centuries CE. The 5th century church in particular was octagonal in shape and you can still see the dusty outline of its walls.

Although you will not be able to see it, there is one room inside this complex that contains ancient graffiti, dating to the mid 1st century CE, mentioning Jesus by name. Is this the actual room where Jesus cured Peter’s wife of fever (Luke 4:38) and where a paralytic was lowered down through the roof for Jesus to cure (Mark 2:1-12)? There is no way to confirm this.

As we looked out over the ruins, a black and grey striped cat sitting on top of one of the wall remnants, stuck its tongue out in our direction as if to say “I can go inside but you can’t”. For a different view of St. Peter’s home, enter the church above and look down below through the glass floor at the center of the room.

The octagonal shaped Catholic Church is beautiful in its own right. The brightly lit room features eight wooden carvings depicting the life of Jesus lining the periphery. Your eyes are drawn to the altar with the panoramic view of the Sea of Galilee behind it. From here, it is easy to imagine fishermen in their boats casting their nets into the lake.

After leaving the church pass by the stone ruins of homes from this ancient town and make your way to the ancient synagogue located nearby. Built from imported white limestone, this synagogue dates to the 4-5th centuries CE. Stone benches line the eastern and western aisles of the original room. Three doors are located on the south side of the structure and columns to support the roof line the other three walls. A fresh rain brought an ice-like sheen to the synagogue’s dark flooring slabs.

A black basalt stone wall found beneath the present structure is believed to be from an earlier synagogue. The stone flooring set under the podium in the central prayer hall dates to the 1st century CE. Is this the synagogue in which Jesus taught (John 6:54) and cast out demons (Luke 4:31-33)?

After a leisurely walk around ancient Capernaum and along the lakeshore, drive to your next destination which is the Church of the Primacy of Peter.

The Church of the Primacy of Peter (Sacellum Primatus Sancti Petri)

Constructed in 1933 on a rocky base at the shore of the Sea of Galilee by the Franciscans, this modest grey stone chapel is not the first church constructed on site. You can still see the remains of walls from an earlier church built in the 4th century CE on three sides of the building.

This church commemorates the reinstatement of Peter as chief among the Apostles (John 21: 1-24) after having been rebuked by Jesus near Caesarea Philippi (Matthew 16:13-19) and denying him three times before the crucifixion (Matthew 26:69-75, Mark 14:66-72, Luke 22:55-62, John 18:25-27).

The focal point of this church is the brown limestone outcrop that seemingly serves as a barrier between the congregation and the altar. According to tradition Jesus laid out a meal of bread and fish for his disciples upon this rock known as the Mensa Christi. You can easily imagine a number of tired fishermen coming ashore after a long night in their boat and finding a warm meal waiting for them, prepared by a man who had risen from the dead.

Exit the church and move around the back toward the water. Your first discovery is a statue entitled “Feed My Sheep” which depicts Peter kneeling in front of Jesus. While they appear to be life-sized in height, the lanky figures have an unearthly appearance to them.

Descend the rough hewn steps just beyond the statue and go down to the lakeshore. At low tide, you find six heart-shaped double-column blocks embedded in the sand, known as the Twelve Thrones which commemorate the Twelve Apostles (Luke 22:30).

Your next destination, the Church of the Multiplication of the Loaves and Fishes, is also considered by some to be the site of Jesus’ last meal with his disciples.

The Church of the Multiplication of the Loaves and Fishes (Church of the Heptapegon)

The present Greek Orthodox church on site, constructed in 1982, commemorates Jesus’ miracle of multiplying five loaves of bread and two fish to feed 5,000 people (Luke 9:10-17, John 6:1-15, Matthew 14:13-21, Mark 6:30-46). There is no proof that this miracle actually occurred on site as Mark only mentions that it occurred in a remote place on the shore of the Sea of Galilee.

The focal point of this church with its basic interior is the dark brown limestone rock located beneath the simple stone altar. The faithful believe that this 0.6 square meter (5.4 square foot) stone was used by Jesus as a table when performing the miracle. History records that pilgrims have chipped away pieces of this stone over time.

Set in front of the altar is a mosaic depicting two fish straddling a basket of loaves. This mosaic, which appears to have sustained some water damage over the ages, as evidenced by three stains, is quite distinct from the larger mosaic that serves as the church floor. This mosaic displays birds and flowers. Dating to the 5th century, these mosaics were part of an earlier church that was destroyed by the Persians in 614 CE.

After exiting this church, your next destination is further away from the lakeshore than the other sites you will visit – the Church of the Beatitudes.

The Church of the Beatitudes

The Catholic Church on site, built in 1937, is set on the traditional site of Jesus’ Sermon on the Mount (Luke 6:20-22, Matthew 5:1-5). While there is no proof that the sermon actually occurred here, pilgrims have been drawn to this site since the 4th century CE, as evidenced by the ruins of a small church just down the hill from the present house of worship.

While the modern church is certainly pleasing to the eye, the real attraction is the natural setting. Combine warm sunshine, a panoramic view of the Sea of Galilee and song birds with palm trees, shrubs, flowers and lines from the Beatitudes displayed in the well-manicured gardens and all is right with the world. You may wish to spend a few minutes in quiet contemplation here.

Entering the gray stone church with its weathered green dome, you find an octagonal interior representing the eight Beatitudes. At the center of the room sits an altar adorned with a marble arch over it. Below the dome with its golden mosaic, you find the Latinized sermon set in stained glass around the circumference.

When you are ready to leave your serene surroundings, consider a leisurely drive along the north shore of the Sea of Galilee and just drink in the scenery. With a little imagination, you might just discover your own special setting where Jesus could have performed one of his many miracles.

Galilee Christian Tour from Jerusalem

Private Tour: Nazareth, Tiberias and Sea of Galilee Day Trip from Tel Aviv

If You Go:

♦ The sites outlined above are most easily visited in one day with the use of a rental car. Book your rental car through www.plan-a-dream-trip.com/cheap-car-rental.html
♦ Visit the Israel webpage at www.plan-a-dream-trip.com/travel-to-israel.html
♦ Capernaum is located on the shore of the Sea of Galilee 10.8 km (6.73 miles) north east of present day Tiberias. Admission to Capernaum is 5 Shekels.
♦ The Church of the Multiplication of the Loaves and Fishes and the Church of the Primacy of St. Peter are both located at Tabgha. Tabgha is 14 km (9 miles) north of Tiberias. Admission is free to both.
♦ The Church of the Beatitudes is located 3 km (2 miles) north of Capernaum. Admission is free but parking costs 5 Shekels.

About the author:
Troy Herrick, a freelance travel writer, has traveled extensively in North America, the Caribbean, Europe and parts of South America. His articles have appeared in Live Life Travel, International Living, Offbeat Travel and Travel Thru History Magazines. Plan your vacation at his ”PlanADreamTrip.com”  sites.

Photographs:
Diane Gagnon is a freelance photographer who has traveled extensively in North America, the Caribbean, Europe and parts of South America. Her photographs have accompanied Troy Herrick’s articles in Live Life Travel, Offbeat Travel and Travel Thru History Magazines.

A Visit To Jesus’ Hometown

by Troy Herrick

Present-day Nazareth looks nothing like when it’s most famous son, Jesus, lived here. There are no Christmas-card-like scenes of pastoral churches, camel caravans, shepherds and grazing sheep. What you find now is a maze of narrow, winding cobblestone lanes and a population two thirds Muslim and one third Christian. Nothing from those early days remains except for sites that are “traditionally” associated with Christ and his family. The majority of these are now ruins housed within churches so you require some imagination to put them into perspective.

Fortunately you will not have to stretch your imagination too much if you divide your Nazareth daytrip into two parts. Start with a visit to Nazareth Village, a reconstructed 1st Century AD village where actors are dressed in period costume, and experience life as it was almost 2000 years ago. Next, visit the traditional sites associated with Jesus and his family in the old city.

Nazareth Village

Rani our tour guide opened a door and ushered us out onto the grounds of Nazareth Village, a reconstruction of Jesus’ old neighbourhood. As he did so, I suddenly remembered that Rod Serling began every episode of the Twilight Zone with “you unlock this door with the key of imagination”. We knew that we had arrived in the past when we were almost bowled over by an oncoming shepherd and his five sheep. With very little effort he ushered his flock into a circular pen constructed of standing sticks. My second thought was to watch where I stepped, just in case.

This property was a working vineyard during the time of Jesus. Rani brought our group to the original 1st century CE wine press where we were invited to step inside and pretend to crush grapes for a new batch of Chateau La Feet. A watch tower in the vineyard suggests that all was not secure during that period of Roman occupation.

A short distance away, seated outside the doorway of her stone house, a middle-aged woman sits and spins wool by means of a hand spindle. As some of the tour group found out, it is a great deal more difficult than it looks. Our guide outlines the steps required to process and dye the wool with natural colours from pomegranate and onion skin before it is woven into a garment.

Moving along we visited a carpenter’s shop where an elderly man was teaching a young boy how to assemble a manger. Together they were chiselling a rectangular hole into a small log. The elderly actor demonstrated how to operate a hand drill using a bow – the same principle as starting a fire by rubbing two sticks together. You can easily envision a young Jesus being taught the carpenter’s trade from his father.

The young Jesus would have also attended school. In those days, the local synagogue served as the community school. We entered the house of worship to find three tiers of benches lining the greyish-white walls; a wooden bench at the centre of the room held the Torah Scroll. This synagogue and all other building were reconstructed by referencing the best New Testament and archaeological sources available.

Our visit into Nazareth’s past complete, we returned to the 21st century. Now Diane and I were in the right frame of mind to visit the traditional sites associated with Jesus and his family, most of which were within walking distance in the old city.

The Old City

Present day Nazareth is a bustling city of approximately 70,000 people, a far cry from the 400 or so people living here at the time of Jesus. Work your way north along traffic-clogged Paulus VI Street and be thankful that you are not driving. Your first destination is St. Gabriel’s Church, the most distant site.

St. Gabriel’s Church is the traditional Greek Orthodox site of the Annunciation where the Angel Gabriel visited Mary to announce the birth of Jesus (Luke 1:26-35). This church was constructed over the only natural water source in Nazareth. This site was chosen because the non-canonical Protoevangelium of James (verse 11) indicated that Mary went to fill a pitcher with water. It should be noted that some houses of this period had water cisterns.

Enter the church and descend the staircase to a dimly lit man-made grotto housing a small stone well. The water is potable so you may wish to take this opportunity to fill up your water bottle if you have one. Water doesn’t get healthier and holier than this. After refreshing yourself, return to the nave upstairs and admire the brightly painted New Testament scenes covering the arched ceiling before you exit.

Downhill and to the right, you find a white stone structure known as Mary’s Well. This structure was likely built to provide Nazareth residents with ready access to fresh water even though the actual source remains within the crypt of St. Gabriel’s Church.

Retracing your steps along Paulus VI Street, turn right onto Casa Nova Street and arrive at the Roman Catholic Basilica of the Annunciation – the largest church in the Middle East. This church was built over the Grotto of the Annunciation, an ancient cave dwelling, traditionally accepted as being Mary’s home when she was visited by the Angel Gabriel. I could find no scriptural reference suggesting Mary lived in such a structure however.

Entering the basilica via the bronze-covered doors depicting scenes from the life of Christ, you find yourself in the crypt or lower church. Your eyes are immediately drawn to the white limestone grotto behind the high altar. Part of this grotto is natural and part is man-made; the latter consists of remnants of earlier church structures from the Byzantine and Crusader eras. The cave in turn houses its own small altar.

Above the grotto structure you find a large octagonal opening in the ceiling providing you with a view of the upper church. The dark brown cupola of the upper church roof is also visible, extending to a dizzying height of 60 meters. The ribs of the cupola represent the petals of an upside-down lily, symbolic of Mary’s purity. To visit the upper church, ascend the staircase just inside the doorway of the lower church.

Arriving at the upper church, you are surrounded by a series of international mosaics and icons all depicting Madonna and Child. More of these mosaics line the portico outside which you can tour before making your way to the Church of St. Joseph on the same property.

Christian tradition dating to the 7th century CE has it that Joseph’s house and carpenter shop were located on the site of the present Church of St. Joseph. Inside, the bare stone crypt features several rock-hewn chambers, a cistern and several silos for storing grain. A mosaic floor dates from Byzantine times. The nearby side chapel marks the spot where Joseph was visited by an angel as he slept (Matthew 1:20).

Leaving the church property, your next destination is the Greek Catholic Synagogue Church. But first you must enter the exotic Arab market (souk). Walk along Casa Nova Street and follow the smell of freshly ground Turkish coffee. As you pass through the narrow streets, stick your nose inside some of the shops and look for that perfect souvenir. En route, don’t be shy about asking for directions to the Greek Catholic Synagogue Church.

The Greek Catholic Synagogue Church occupies the site of the earlier Nazareth synagogue where Jesus taught (Luke 4:16). The honey brown limestone interior features a stone-vaulted roof and an altar set on a two-tiered platform. A picture of Jesus preaching in the synagogue hangs behind the altar. The congregation seems so peaceful and attentive; a far cry from the angry mob that would escort Jesus to the Mount of the Precipice. He was to be thrown to his death from the cliff as punishment for his blasphemy in announcing the fulfillment of Isaiah’s prophecy (Luke 4:29).

The Mount of the Precipice, 297 meters high, is now a park. From a lookout at the summit, you have a panoramic view of the surrounding area including distant Mount Tabor – the traditional site of the Transfiguration. But that journey will have to wait for another day. Instead you may wish to enjoy a leisurely stroll along the gravel path at the cliff’s edge and contemplate the meaning of your daytrip. As you take in the scenery, the essence of Jesus seems closer even though almost 2000 years have passed since he resided in his hometown of Nazareth.

Private Tour: Nazareth, Tiberias and Sea of Galilee Day Trip from Tel Aviv

If You Go:

♦ To get to Nazareth Village, travel south on Paulus VI Street and turn right onto al-Wadi al-Jawani St. Follow the sign (there is only one so don’t miss it) at the intersection directing you to the YMCA which is next to Nazareth Village. Admission is 50 Shekels for a guided tour. www.nazarethvillage.com

♦ Parking is expensive in Nazareth. If you arrive by car, leave it at Nazareth Village where parking is free. All of the sites in the old city are within walking distance from here.

♦ Admission to all sites in the old city is free.

♦ To get to the Basilica of the Annunciation from Nazareth Village, walk out to Paulus VI Street and then walk north to the intersection of Paulus VI and Casa Nova Streets. The entrance is on Casa Nova Street.

♦ The Church of St. Joseph is approximately 90 meters from the Basilica of the Annunciation.

♦ The Greek Catholic Synagogue Church is located in the souk at 6120 Street. Note that many of the lesser streets in the city have no names; they are only numbered.

♦ St. Gabriel’s Church and Mary’s Well are approximately one kilometre north of the Basilica of the Annunciation.

♦ The Mount of the Precipice is outside the old city and you require a car to get there. Exit the Nazareth Village parking lot and turn right onto Paulus VI Street. Follow this street until it meets with Haifa Road then turn left. Drive up the windy road to the top of the mountain.

2-Day Israel Tour from Tel Aviv: Acre, Caesarea, Nazareth and the Sea of Galilee

About the author:
Troy Herrick, a freelance travel writer, has traveled extensively in North America, the Caribbean, Europe and parts of South America. His articles have appeared in Live Life Travel, International Living, Offbeat Travel and Travels Thru History Magazines. He also penned the travel planning e-book entitled ”Turn Your Dream Vacation into Reality: A Game Plan for Seeing the World the Way You Want to See It” – www.thebudgettravelstore.com/page/76972202 based on his own travel experiences over the years. Plan your vacation at his website www.plan-a-dream-trip.com

Photo credits:
All photographs are by Diane Gagnon, a freelance photographer who has traveled extensively in North America, the Caribbean, Europe and parts of South America. Her photographs have accompanied Troy Herrick’s articles in Live Life Travel, Offbeat Travel and Travels Thru History Magazines.

by Shelly Lachish

The ancient port of Acre (Akko in Hebrew, or Akka in Arabic), with its heavily fortified sea walls and imposing hilltop citadel, juts out defiantly from Israel’s coastline into the sapphire waters of the Mediterranean Sea. Standing at the city’s southernmost rampart, which is today equipped with a lighthouse and viewing platform, I cast my gaze over the golden fortress and down to the dramatic coastline where the waves break endlessly against the ancient sandstone walls that have withstood centuries of aggression.

For millennia, this mediaeval promontory, one of the world’s oldest continuously inhabited locations, was a site of strategic military importance due to its commanding position on the trade route between Egypt and Syria.  It is not surprising, therefore, that Acre’s history is a series of tumultuous invasions, defeats, victories and conquests that have played out over 1000’s of years by a multitude of conquering empires. Today, however, families of all nationalities and faiths live side by side in harmony in Acre, and the only shots heard over this UNESCO world heritage city come from cameras that belong to the army of tourists hungry to photograph this magnificent and intriguing historical site. Because even in this region of the world that teems with rich archaeological wonders, Akko stands out.

Acre’s historical and archaeological intrigue lies in the fact that the forts, mosques, churches, synagogues and labyrinthine alleyways of the Old City that date back 350 years to the Arab and Ottoman periods, conceal below them an exceptionally intact 800 year-old Crusader city that has only recently been discovered. Leaving behind the city walls and the spectacular views of Haifa harbor that they offer, I begin my exploration of this ancient underground city by delving into the Templar Tunnel, a 350 meters underground passage that was constructed by knights of the Templar order and led from their own fortress to the port.

The tunnel, now restored and endowed with lighting, signage and a boardwalk alongside which rainwater flows freely to the sea, shrinks to just one meter in height before opening up to ground level at the resplendent Ottoman-built Pillar’s Inn (Khan Al-Umdan), a large multi-arched caravanserai, which was once the hub of international trade. From here, my explorations remain at ground level and lead me into the colorful Suk, the vibrant market street that forms the main thoroughfare of the Old City. It is midmorning and the market is crowded and bustling with activity as the locals attend to their shopping needs. Sweet stalls, vegetable stands, and shops selling clothing, ornaments, perfumes and other oriental artifacts, mix with bakeries, falafel shops, fishmongers and butchers stands, beneath which countless street cats make a healthy, if furtive, living. I amble slowly absorbing the sights and smells, and stop frequently to sample the delicious foods on offer.

The market street snakes past the beautiful emerald-domed Al-Jezzar mosque and towards the main citadel complex where archaeological excavations allow the visitor to literally descend through the layers of history. At the modern, and mercifully well air-conditioned, visitor center, I rent an audio guide and embark on my own discovery of these fascinating ruins. I am guided aurally through the existing fortress building, an Ottoman fortification that was built on the foundations of the ruined Crusader citadel, and then down to the underground Prisoner’s Hall, where during the period of British mandate hundreds of members of Jewish resistance movements (Haganah, Irgun and Lehi) were held prisoner and even executed. The tour then descends further underground to the recently excavated Knights’ Hall comprising a series of long narrow chambers with ten meter high vaulted ceilings and massive dividing walls connected by great arched entrances. Also preserved in time are the remains of a dungeon, living quarters, and a mediaeval church. Tantalizingly, some of the rooms of this impressive feat of 13th century architecture remain roped off with teams of archaeologists and engineers busy with ongoing excavations: a promise of more exciting discoveries for future generations of tourists to behold.

Ascending from the cavernous subterranean ruins of the Knights Hall I find myself at the entrance to the Hamam al Basha, a traditional 18th century Turkish bathhouse that remained in use until the 1940’s. Today the bathhouse has been reinvented as a light and sound experience in which a moderately humorous but slightly lengthy video presentation attempts to portray everyday life in the bathhouse culture. Despite the cheesy audio-visuals, the expertly restored, beautifully ornate bathhouse is well worth a visit. The entrance is a superb, domed-roof, marble room decorated with exquisite traditional ceramic tiles. A large marble fountain takes pride of place in the center of the room. At the base of the tiled walls there are small cavities, lockers of the past, which would one day have held the shoes and belongings of bathers. I take my sandals off and the chill of the 200-year-old marble floor feels wonderful on my weary feet. I proceed barefoot through a narrow corridor of smaller rooms where some of the more refined aspects of personal grooming and hygiene would have occurred, and into the main steam room – the social heart of the hamam. Here the domed ceiling has been perforated with geometrically placed holes through which hundreds of shafts of light penetrate to the raised marble massage area below. The dappled light is soothing and serene. Sculpted bronze figures and other relics placed around the large octagonal steam room help to recreate the authentic renowned feeling of communal relaxation for which the Turkish hamams were famous.

The audio tour ends and I surface from the relative cool and peaceful spaciousness of the bathhouse into the blinding heat of afternoon Mediterranean sunshine. Suddenly, the call of the muezzin sings resounds over the city, broadcast from speakers mounted at the top of Al-Jezzera mosque’s minaret. “Allah Akbar! Allah Akbar!” The distinctive melancholy melody calling the faithful to prayer casts an ethereal atmosphere over this mysterious city, and immediately transports me back to historic times. Undeniably, it is this combination of above ground beauty, hidden underground treasures, a thriving cultural life, and buried secrets yet to be discovered that ensures Acre will remain a living historical monument for years to come.

To the North of Israel Haifa Acre and Rosh Ha-Nikra Private Tour

If You Go:

♦ Acre is about 50 minutes’ drive from Haifa, or 1 hour and 45 minutes’ drive from Tel Aviv. Trains run every 20 minutes in peak times from either Haifa or Tel Aviv. There are also direct buses from Haifa and Nazareth to Acre.

♦ A full ticket entrance to the old city and the Turkish baths costs around $12 and includes the audio tour. Entrance to the Al-Jezzar mosque is extra.

♦ For more information: www.akko.org.il

About the author:
Shelly Lachish is an ecologist and freelance writer who has travelled extensively in Israel, Europe and Oceania. She currently resides in Oxford, England, where she moonlights as an academic. She blogs about her travels at thetravelaffair.net. This is her first contribution to Travel Thru History.

Photo credits:
All photos are by S. Lachish, and may be used under creative commons license.
The walled port city
The Pillar’s Inn (Khan Al-Umdan)
Women in the suk
Al-Jezzera mosque
Turkish bathhouse

by Talisker Donahue

Benjamin Disraeli visited Jerusalem in 1831, at the age of twenty six, hoping to find inspiration for his novel Alroy. The city was to prove the highlight of his Grand Tour, indeed he could have written “half a dozen sheets on this week, the most delightful of all our travels.” [1] The weather was glorious and Disraeli dined “every day on the roof of [his] house by moonlight” [2] after playing at the intrepid nineteenth century tourist and respectable British pilgrim. He was wined and dined by the social powers and he visited the Tombs of the Kings and the Holy Sepulchre. He was, in essence, representative of the supposed two thousand traveller-authors who visited Palestine between 1800 and 1878 [3] and whose impressions were refracted through their biblical and historical education. The majority paid little or no attention to the reality of the Holy Land instead taking their cues from literary antecedents, especially, of course, the Bible. In 1837 for example Lord Lindsay Crawford wrote home to his mother that he “had tried every spot pointed out as the scene of Scriptural events by the words of the Bible, the only safe guide-book in this land of ignorance and superstition.” [4] In instances such as this we can see Orientalism [5] in practice and observe the effect that this innate, largely xenophobic, attitude had on the British view of the Holy Land. For these writers “the real Palestine was the one described in the books rather than the one they saw before them.” [6]

While some, such as Said and Nassar, see Disraeli’s literary output as a product of the Orientalist discourse we can see a certain realisation, especially evident in Tancred, of the cosmopolitan and universally valid nature of Jerusalem and its inhabitants.

This novel, the third in Disraeli’s Young England Trilogy, tells the story of a young aristocrat who, having lost faith in “politics as the means for exerting beneficial change” [7] goes “in search of the wisdom of the three great Asian religions: Christianity, Judaism and Islam.” [8] Of course this to be found in Jerusalem and so Tancred seeks to emulate his crusader forbears by making pilgrimage to the Holy Land, not in conquest but in self-realisation. He does not seek to free Palestine but his own spirit,
“I, too, would kneel at that tomb; I, too, surrounded by the holy hills and sacred groves of Jerusalem, would relieve my spirit from the bale that bows it down; would lift up my voice to heaven, and ask, what is duty, and what is faith? [9]

Tancred, in his realisation that the political world has failed in its cosmopolitan duty of promoting beneficence, becomes drawn to the concept of cross cultural philosophical validity. Away from the machinations of the state, where men like Palmerston “will never rest” until they “get Jerusalem” [10] because, after all, “the English must have markets” [11] Tancred begins to comprehend homogeneity between the East and West, and, indeed, the appeal of such hybridity. This is best demonstrated through Tancred’s relationship with the various indigenous inhabitants of Jerusalem and, especially, the Jewish Eva.

Tancred first meets this woman whose beauty is almost primeval, “such as it existed in Eden” [12]. Her very name is reminiscent of Eve; she is ‘woman’ before she is Jew and she bears the best features of all the nations of Earth.
“[Her] complexion was neither fair nor dark, yet it possessed the brilliancy of the north without its dryness, and the softness peculiar to the children of the sun without its moisture.” [13]

Her cosmopolitan visage is reflected in her conversation when Tancred engages her in a discussion of religion and she states that perhaps she ought to worship Jesus as he is of her race. Indeed Eva has read the Bible and, for Tancred, her mentality is a hybrid mix of Judaism and Anglicanism, she is “already half a Christian.” [14] Tancred though has not yet received his cosmopolitan epiphany and his advice of turning to the church for guidance is met with… un-enthusiasm.

While there is a heady mix of Christian cultures in Jerusalem: Latin, Abyssinian, Armenian, Coptic, Maronite, Greek, this plurality fails as a guide to knowledge. Even divine inspiration, which Tancred is certain he will receive in Jerusalem of all places, is a last resort, to be taken only after “human wit” [15] is exhausted. Eva essentially personifies the spirit of intellectual cosmopolitanism, in both her appearance and outlook. Her morality is not to discovered though scriptural and dogmatic alchemy but rather through rationalistic inquiry.

It is not just in the Holy Land’s inhabitants that Tancred, and Disraeli, find a cosmopolitan identity. The very nature of the place as the cradle of civilisation stirs in the pilgrim the sense that he is treading on ground belonging to humanity. For Tancred, all the natural beauty and wonder of Jerusalem and Palestine pale into insignificance when set alongside the sites of human endeavour and identity,
“[his] eye seized on Sion and Calvary; the gates of Bethlehem and Damascus; the hill of Titus; the Mosque of Mahomet and the tomb of Christ” [16] In seeing this hybrid mix of man’s history he realises that “the view of Jerusalem is the history of the world; it is more, it is the history of Earth and Heaven.” [17]

Tancred’s impression of the universality of the Holy Land is further enhanced during his excursion to Sinai where he observes “two ruins, a Christian church and a Mahometan mosque. In this, the sublimest scene of Arabian glory, Israel and Ishmael alike raised their altars to the great God of Abraham” [18] This coexistence, this acceptance of the holy land as a shared space, awakens in Tancred the understanding that “it is Arabia alone that can regenerate the world.” [19] For Proudman, Disraeli here, is really the antithesis of Said’s Orientalist; “whatever else he was trying to do, Disraeli was not portraying an inferior East,” [20] rather, his multicultural view of religion and Jerusalem reflect the cosmopolitan spirit of the region in spite of politics and statecraft.

In 2008, when discussing Jerusalem being voted Arab capital of culture, Huda Imam described the city as the “world capital of humanity and spirituality.” [21] As she took around fifty children on a tour of the city one Muslim child asked whether he could pray at the church of the Holy Sepulchre,
“You can pray anywhere you want… Since my childhood, I have always loved to light a candle, recite the fatiha, and make a wish when I visit this church. As a Jerusalemite, I consider it part of my culture” she replied. [22]

This is Jerusalem beneath the politics and at its cosmopolitan best.

Footnotes
[1] Disraeli. Home Letters Written by the Late Earl of Beaconsfield in 1830 and 1831. p.120. Kessinger Publishing Co. Kila, (MT, USA). 2004.
[2] Ibid.
[3] Ben-Arieh. Rediscovery of the Holy Land in the Nineteenth Cenuty. p.15. Magnes Press. Jerusalem (Israel). 1983.
[4] Lord Lindsay. Letters on Egypt, Edom and the Holy Land. p.243. Henry Colburn Publishers. London (UK). 1847.
[5] See Edward Said’s Orientalism.
[6] Nassar, I. In their Image: Jerusalem in Nineteenth-Century English Travel Narratives. p.8. Jerusalem Quarterly. Issue 19. 2003.
[7] Levine, R.A. Disraeli’s Tancred and “The Great Asian Mystery”. p.75. Nineteenth-Century Fiction. Vol.22. no.1. 1967.
[8] Proudman, M.F. Disraeli as an ‘Orientalist’: The Polemical Errors of Said. p.551 The Journal of the Historical Society. Vol.5. no.4. 2005.
[9] Disraeli, B. Tancred. p.55. Longmans Green and Co. London (UK). 1871.
[10] Tancred. p.478.
[11] Ibid.
[12] Ibid. p.187
[13] Ibid.
[14] Ibid. p.189
[15] Ibid. p.190.
[16] Ibid. p.184.
[17] Ibid.
[17] Ibid. p.288-89
[18] Ibid. p.465
[19] Proudman, M.F. 2005. p.555.
[20] Imam, H. Jerusalem: A World of Culture. This Week in Palestine. Issue 123. 2008. thisweekinpalestine.com (Accessed 18/04/12)
[21] Ibid.

Further Information:

Benjamin Disraeli (1804-1881) visited Jerusalem in 1831 as part of a ‘Grand Tour’.
♦Born a Jew he was baptised into the Anglican Church and served as the Conservative Prime Minister of England twice between 1868 and 1880.
♦He was a prolific writer before entering politics and wrote several novels, the best known being Vivian Grey (1826), Alroy (1833) and the Young England Trilogy Sybil, Coningsby and Tancred written in the 1840’s.
♦For more information on Disraeli’s adventures in Europe and the Middle East see Robert Blake’s Disraeli’s Grand Tour: Benjamin Disraeli and the Holy Land 1830-31.
♦The best account of Jerusalem’s History is definitely S.S Montefiore’s recent book Jerusalem: The Biography.

Photo credits:
Jerusalem by Walkerssk from Pixabay
Benjamin Disraeli by Unknown photographer / Public domain
Jerusalem street by Dave Herring on Unsplash
Old Jerusalem market by Terrazzo / CC BY

About the author:
Talisker Donahue studied History & Classical civilisation at Roehampton University (London) winning the Humanities Department prize for outstanding academic achievement in the process. Before going to University he made a two month solo trip across Europe and Asia, sleeping in trains, tents and hostels. Tal has also made several other low-budget, big-adventure trips into Europe including Italy, Germany and France. He has ambitions to compile a guide to ‘shoestring travel’ for students in addition to freelance history writing.

Israel

by Troy Herrick

Almost two thousand years ago, the world was changed forever by the death and resurrection of Jesus. With the spread of Christianity, countless pilgrims have visited Jerusalem over the ages to renew their faith at the holy sites associated with his last days. Visitors today might be under the impression that these locations are unique and firmly established but this is not necessarily true. In fact, the Temple Mount is likely the only site linked with Jesus’ final days that can be firmly established.

While the four Canonical Gospels provide specific places for the events associated with Jesus’ passion, they do not provide locations that can be confirmed by archaeology. Tradition has largely established the holy spots in and around the Old City of Jerusalem. These have often been altered over the generations, destroyed in long ago wars or buried under churches. The real challenge you face is putting these sites into their proper context as they no longer look the way they did during the time of Jesus. This can really strain your imagination.

Professional tours through the Old City are a relatively recent development. These tours are often prohibitively expensive with limited time available at each location. Alternatively you can take the two-day “do-it-yourself” tour outlined below. You will not visit the sites in the same order as outlined in the scriptures but you will have more time for contemplation at each one. Your costs are limited to the price of admission to two optional sites (the Treasures of the Temple Museum and the Citadel). These have been included to enhance your Biblical experience but your pilgrimage of faith will not be diminished in any way if you choose to pass on them.

DAY ONE

Church of the Dominus Flevit

Jesus’ triumphal entry into Jerusalem on a colt fulfilled the prophecy of Zechariah (Zechariah 9:9). As he descended the Mount of Olives, he stopped and looked out over the city. Jesus wept upon seeing the Holy Temple across the Kidron Valley (Luke 19:41-44) because he knew that Jerusalem would be destroyed – and it came to pass in 70 CE. This event is commemorated half way down the Mount of Olives where you find the “tear drop”-shaped Church of the Dominus Flevit (Latin for “the Lord Wept”).

Entering the church, your eyes are immediately drawn to the arch-shaped picture window behind the altar. Those attending mass might be forgiven (hopefully) for being distracted by the magnificent view of the Old City of Jerusalem set within the window frame. The Dome of the Rock and the Church of the Holy Sepulchre are both conspicuous in this picture.

The present-day church is set upon the ruins of a 5th century Byzantine Monastery. Traces of this former complex have been incorporated into the present-day structure. These include a mosaic depicting fruit, leaves, fish and flowers just inside the main entrance and the top slab of an ancient altar near the back of the church. When you complete your visit, exit the church and walk downhill to the Garden of Gethsemane and the Basilica of the Agony.

The Garden of Gethsemane

Before he was betrayed, Jesus visited the Garden of Gethsemane to pray (Matthew 26:30, Mark 14:32, Luke 22:12, John 13:1). Located at the foot of the Mount of Olives, the Garden of Gethsemane showcases the Basilica of the Agony with its mosaic façade depicting Jesus as the mediator between God and man.

Entering the grounds, you are surrounded by gnarled olive trees that are hundreds of years old. While you might wish to believe that these trees date to the time of Jesus, this is unlikely. The Romans cut down all the trees in the area during the siege of Jerusalem in 70 CE.

Inside the basilica, dark alabaster windows set the sombre mood for the agony and betrayal of Jesus. The flat “Stone of Agony” near the altar marks the spot where Jesus sweated blood (Luke 22:44) as he prayed. A mosaic behind the altar preserves that moment in time.

When you finish your visit to the basilica, walk down to the Old City and pass through St. Stephen’s Gate into the Muslim Quarter where you find yourself on the Via Dolorosa. The former site of the Praetorium is your first stop.

The Praetorium

Jesus was taken from the House of Caiaphas to Pontius Pilate at the Praetorium (Matthew 27:11, Mark 15:1, Luke 23:1, John 18:29). Traditionally the Antonia Fortress is accepted as the Praetorium but it was destroyed by the Romans in 70 CE. The Al-Omariya School for Boys now occupies the former site of this fortress. The cobblestone courtyard of the school is the first of fourteen Stations of the Cross on the Via Dolorosa.

Also on the site of the original Antonia Fortress, the Franciscan Monastery is located opposite the Al-Omariya School on the Via Dolorosa. This monastery houses both the Church of the Flagellation and Church of the Condemnation (the 2nd Station of the Cross).

The Church of the Flagellation marks the site where Jesus was flogged (Matthew 27:26, John 19:1). Inside you find stained glass windows depicting Christ being whipped and Pontius Pilate washing his hands of the whole affair. The dome above you incorporates a crown of thorns in mosaic form.

The Church of Condemnation is the traditional site where Jesus received his cross and was led away to his crucifixion (Matthew 27:31, Mark 15:20, Luke 23:25, John 19:16). Behind the altar you find a diorama depicting the moment of condemnation.

This church is set upon a Roman flagstone road called the “lithostatos” (John 19:13). The lithostratos upon which you are standing is from the time of the Roman Emperor Hadrian, almost a century after Christ. As such this site unlikely hosted any of the Biblical events associated with the last days of Jesus.

Recent archaeological evidence suggests that the Praetorium was actually Herod’s Palace, now part of the Citadel, near the Jaffa Gate. You can tour the Citadel and see wall sections dating to the time of Jesus. This tour is best left until the end of Day 2.

Continue down the Via Dolorosa to the Church of the Holy Sepulchre. A number of events associated with the various Stations of the Cross either did not appear in the scriptures or they did not occur at identifiable locations. As such they are not included here but that should not deter you from visiting them anyway. En route you may also wish to shop for that perfect souvenir as you will be passing through the marketplace (souk).

The Church of the Holy Sepulchre

The Church of the Holy Sepulchre, the holiest site in Christendom, is the traditional site of the crucifixion and tomb of Jesus. Enter the church and climb the well-worn stairs immediately to your right to the top of Golgotha/Calvary (Matthew 23:35, Mark 15:22, Luke 23:33, John 19:17). Here you enter the Roman Catholic Chapel of the Nailing of the Cross – the 11th Station of the Cross.

The adjacent Greek Orthodox Chapel showcases the rock of Calvary set behind glass under the altar – the 12th Station. Also visible under the altar is a star with a hole in the center marking the spot where Jesus died on the cross (Matthew 27:50, Mark 15:37, Luke 23:46, John 19:30). Feel free to extend your hand down into the hole when you reach the front of the line.

Descend the stairs and walk over to the Edicule which is the structure, supported by a dark metal frame on the exterior, preserving the location of Christ’s tomb (Matthew 27:60, Mark 15:46, Luke 23:53, John 19:41-42). Tradition holds that the Roman Emperor Constantine had the rock face of Golgotha cut away from around the tomb leaving only a stone shell. This shell was levelled in 1009 CE on the orders of the “mad” Caliph Al-Hakim. The next structure to occupy this space was the current Edicule, constructed in the 19th century.

Join the line to enter the Chapel of the Holy Sepulchre inside the Edicule – the 14th Station of the Cross. Inside you find a reconstructed slab on your right consisting of two marble stones. A vase with candles marks the spot where Jesus’ head once rested.

If your imagination feels somewhat stretched with your visit the Chapel of the Holy Sepulchre, you may wish to visit the Garden Tomb where many Protestants believe that Jesus was laid to rest. Scripture holds that Jesus was set down in a new tomb (Matthew 27:60, John 19:41); as such this 9th-7th century BCE tomb with 4th – 6th century CE slabs does not fit the Biblical description.

DAY TWO

The Temple Mount

Jesus drove the money lenders from the Temple (Luke 19:45, Matthew 21:12, Mark 11:15) and then taught there over the next several days (Matthew24:1, Mark 11:27, Luke 19:47). A visit to the Temple Mount today requires a great deal of visualization. Nothing from the time of Jesus remains except for the platform and support walls.

The exact location of the holy structure on the platform is the subject of much debate. Tradition holds that the Temple once occupied the same space as the present-day Dome of the Rock. Archeologists have not been able to confirm this because they are not permitted to work on the site. You may gain some insight into the temple structure with a visit to the nearby Treasures of the Temple Museum. Here you find a white marble model of the holy building and reconstructed equipment for use in a third Temple.

The present Temple Mount (also known as Haram ash-Sharif meaning “Noble Sanctuary” in Arabic) holds the Dome of the Rock and the Al Aqsa Mosque. The Dome of the Rock is decorated with colorful Turkish tiles and white marble. The dome is gold leaf set over aluminum. Non-Muslims were not permitted to enter at the time of my visit. A nearby ticket booth suggests that this was not always the case however.

The Al Aqsa Mosque at the southern end of the platform is the third holiest site in Islam after the shrines in Mecca and Medina respectively. The façade of this mosque consists of fourteen stone arches. While entry to the mosque is through the central arch, non-Muslims are not permitted to enter.

When you have completed your visit, exit the Temple Mount and stop by the Western Wall below – the holiest site in Judaism. Men enter this outdoor synagogue on the left side and women on the right. Men should also remember to keep their heads covered if they enter this outdoor synagogue. After leaving the Western Wall, your next stop is the Coenaculum on nearby Mount Zion.

The Coenaculum

The Coenaculum (Latin for “dining room”) is the traditional site of the Last Supper (John 13:1, Luke 22:12, Mark 14:17, Matthew 26:20) and where the Apostles received the Holy Spirit on Pentecost (Acts 1:13, 2:1). Crusaders constructed this room in the 14th century on top of an older base that could date to the time of Jesus. Therefore in reality, the current hall with three naves encloses the space where Jesus celebrated Passover.

The Ottoman Turks took control of the site and transformed it into a mosque. Imagine Leonardo Da Vinci’s fresco of the Last Supper set in this room with limestone pillars, gothic arches and the vestiges of a mosque providing the backdrop. A prayer niche, known as a mihrab, on the wall still serves to direct people toward Mecca; and Arabic script is still visible below one of the windows. Exit using the door to the right of the mihrab and walk to the Church of St. Peter in Gallicantu.

The Church of St. Peter in Gallicantu

Set on a sheer hillside, the Church of St. Peter in Gallicantu is the traditional the site of the High Priest Caiaphas’ house. Jesus was brought before Caiaphas immediately after his arrest (Luke 22:54, Mark 14:54, John 18:24, Matthew 26:57). You can easily find this church by looking for the roof with a golden rooster set on top of a cross. The rooster identifies this as the site where Peter denied Christ three times before the cock crowed (Matthew 26:69-75, Mark 14:66-72, Luke 22:55-62, John 18:25-27) hence the name “Gallicantu” (Latin for “the cock’s crow”). A statue in the courtyard depicts the event.

The church was constructed on top of ancient prison cells hewn into the bedrock and dating to the time of Jesus. Entry was originally facilitated by being lowered down with a rope through a hole in the ceiling. Don’t worry, you can descend in a more dignified fashion by means of the “Holy Stairs”. As a prisoner, Jesus was likely kept here in total darkness while he awaited his trial before Caiaphas. This being the case, it is somewhat surprising to find a peephole for guards to look into the cell.

The churchyard features a number of ruins including olive presses, a bath house and a stone stairway leading to the Pool of Silwan below. Jesus may have used this stairway as he walked from the Coenaculum to the Garden of Gethsemane by way of the Kidron Valley before his betrayal. Visitors also find a model of the Old City of Jerusalem during the 4th-6th centuries CE. The Temple Mount is conspicuously bare and remained that way until the Dome of the Rock was constructed in 691 CE after the Muslim conquest.

This “do-it-yourself” tour concludes here if you choose not to visit the two optional sites. You can return to the Armenian Quarter of the Old City by way of the Zion Gate. If you have worked up an appetite, why not try some Armenian food at the Armenian Tavern. Highly recommended is the Selected Plate that includes a mixed grill consisting of sausage, onion and peppers (Soujouk), followed by a thin garlic sausage (Basturma), a wheat-covered falafel (Kubbeh) and a savory Armenian pizza. The cost was 60 Shekels at the time of my visit.

If You Go:

This tour is best accomplished in two consecutive days from Monday to Thursday. Visitors should remember that Friday, Saturday and Sunday are the Muslim, Jewish and Christian holy days respectively. As such, some of the respective sites may be inaccessible because of religious services on these days. Your tour should be flexible.

You can visit the Tourist Information Office at the Jaffa Gate for maps to each site.

The Basilica of the Agony, also known as the Church of All Nations, and the Garden of Gethsemane are located at the foot of the Mount of Olives. You can’t miss the mosaic on the basilica facade. Admission is free

The Church of the Dominus Flevit is located on the main road for ascending the Mount of Olives. You can find this road behind the Garden of Gethsemane. Admission is free

The site of the Praetorium is about 300 meters west of St. Stephen’s Gate on the Via Dolorosa. Look for the Al-Omariya School for Boys on your left. Admission to the courtyard is free.

The Franciscan Monastery is across the street from the Al-Omariya School for Boys. Admission is free.

The Church of the Holy Sepulchre is in the Christian Quarter but the structure is obscured by the many shops in the souk. You should ask for directions. Admission is free.

To reach the Garden Tomb, exit the Old City by way of the Damascus Gate. Cross the street and walk along Nablus Road for approximately 400 meters until you reach Conrad Schick Street on your right. The sign for the Garden Tomb is clearly visible. Admission is free.

The entrance to the Temple Mount is inside the Dung Gate. Pass through security to enter the site. The Temple Mount is open from Sunday to Thursday from 7:30 – 11 am and from 1:30 to 2:30 pm. Admission is free.

To access the Western Wall of the Temple Mount you must pass through security again inside the Dung Gate. Admission is free.

The Coenaculum is accessed from the main lane on Mount Zion. Walk through the alley towards Dormitian Abbey and look for the sign. Admission is free.

The Church of St. Peter in Gallicantu is on the eastern slope of Mount Zion. Admission is free.

The Treasures of the Temple Museum is located in the Jewish Quarter at 19 Misgav Ladach St. off of Yisrael Road. Admission was 25 Shekels at the time of my visit.

The Citadel, also known as the Tower of David, is inside the Jaffa Gate to your right. Admission was 30 Shekels at the time of my visit.

The Armenian Tavern is located at Armenian Orthodox Patriarchate Rd #79, a short walk from the Citadel, in the Armenian Quarter.

Remember to wear good walking shoes and sunscreen.

For more information about Israel, visit www.plan-a-dream-trip.com/travel-to-israel.html

About the author:
Troy Herrick, a freelance travel writer, has traveled extensively in North America, the Caribbean, Europe and parts of South America. His articles have appeared in Live Life Travel, International Living, Offbeat Travel and Travels Thru History Magazines. He also penned the travel planning e-book entitled ”Turn Your Dream Vacation into Reality: A Game Plan for Seeing the World the Way You Want to See It” – www.thebudgettravelstore.com/page/76972202 based on his own travel experiences over the years. Plan your vacation at his www.thebudgettravelstore.com and his www.plan-a-dream-trip.com sites.

Photographs:
Diane Gagnon, a freelance photographer, has traveled extensively in North America, the Caribbean, Europe and parts of South America. Her photographs have accompanied Troy Herrick’s articles in Live Life Travel, Offbeat Travel and Travels Thru History Magazines.

Israel: Qumran And Masada

by Troy Herrick

Straddling the shore of the Dead Sea, Highway 90 takes you through some of the most breathtaking desert scenery in the Middle East. You could be forgiven if you simply traveled southward and made an occasional stop to photograph the sandy brown cliffs and wadis (valleys) seemingly flowing into the salty water at the lowest place on earth. However en route, you also pass the unobtrusive sites of Qumran and Masada whose presence are only betrayed by signs denoting the park entrances. Neither site is visible from the road so if you are preoccupied with the scenery, you might miss them. And that would be a shame.

Qumran and Masada (approximately 50 kilometers east and 103 kilometers southeast of Jerusalem respectively) are both windows on the turbulent 1st century CE when the Roman Empire was in the process of quashing a major Jewish revolt. During this period, the temple in Jerusalem was destroyed and the Jews “headed for the hills” of Judea. You can enter their world by taking a day trip to Masada and Qumran from Jerusalem.

Masada

Masada has come to symbolize the tenacity of the modern state of Israel. Each year members of the Israel Defence Forces visit the ancient fortress and swear that “Masada shall not fall again”. But in 73 CE, Masada did fall after a prolonged siege. When the end came, 960 Jewish zealots chose death before slavery and committed mass suicide just hours before the Romans stormed the site.

Almost a century before the siege, Herod the Great, fearing a revolt, fortified an isolated rocky plateau as a refuge for himself. At that time, the only means of reaching the summit was “the Snake Path”, named for its serpentine twists and turns. Modern day visitors have a choice of climbing 350 meters/700 steps or taking a cable car to the east side of the perimeter casemate wall of the fortress. Diane and I used the cable car to ride up to the site and then returned to the Visitor Centre later using the Snake Path.

Inside the fortress, Herod constructed two palaces – the Northern and Western Palaces. The Northern Palace was a luxurious and intimate residence; the Western Palace was the administrative and ceremonial center.

Set over three terraces, the Northern Palace is accessed by a set of stairs cut from the rock. The uppermost terrace served as the living quarters. The lowest two terraces were used for entertainment and relaxation. As you descend to the middle terrace, you pass cliff surfaces that still bear fragments of brightly painted frescoes. The lowest terrace features a small bath house and a series of six columns carved from the cliff and plastered over to resemble marble.

Return to the top of the stairs and walk along the western casemate wall to the appropriately named Western Palace – the largest structure on the plateau. Built around a central courtyard, this palace houses the throne room. The floor features the remnants of a mosaic with floral and geometric patterns.

Peering over the casemate wall behind the Western Palace, you find a great earthen ramp rising from the valley floor. The besieging Roman constructed this ramp with slave labour and then rolled a 20-meter high siege tower with a battering ram up to the casemate wall. While the siege tower is long gone, you can still see the outlines of two of the eight Roman camps to the right of the ramp after almost 2000 years.

The Roman conquest of Masada wasn’t the end of the fortress however. Three centuries later, Byzantine monks occupied the abandoned site for almost two hundred years until they were displaced because of the Persian or Muslim conquest of the Holy Land. The ruins of a Byzantine Church, housing a number of colourful mosaics, serve to remind visitors of the last residents of this ancient fortress. With the departure of the monks, the site was left to the sun, the wind and the ravages of time; and it is now yours to discover.

Qumran

In 1947, a young Bedouin shepherd changed history when he threw a stone into a cave. Upon hearing the sound of shattered pottery, he climbed into the cave to investigate. Inside he discovered a number of earthenware jars containing 2000-year old parchment manuscripts. These documents, now known as the Dead Sea Scrolls, are some of the oldest Bible writings discovered to date. Eventually additional documents were also found in ten other caves, all of which are located near an isolated plateau holding the ancient village of Qumran.

No scroll fragments have ever been found at the Qumran. However three inkwells and a number of oil lamps were discovered in the same room as a twelve foot long plastered desk top and mud brick benches. Clearly this “scriptorium” housed the some of the equipment required to copy the scrolls. An enigmatic Jewish sect known as the Essenes is credited with writing the Dead Sea Scrolls at Qumran.

Constructed of rough, brown stones and mud/clay mortar, all buildings at Qumran reflect the ascetic and communal lifestyle of the 200 Essenes living there. Believing that they were living in “the end of days”, their lives were focused on strict adherence to religious laws that included ritual bathing, voluntary poverty and an abstinence from worldly pleasures including marriage. Every day residents bathed before prayer and the noon meal. Dressed in white veiled clothing, each person descended steps and submerged himself into the cold water of a ritual bath (miqva’ot). Scattered around the village, ten ritual baths testify to the Essenes’ preoccupation with purity and ritual bathing. Ritual purity was so important that most of the baths had a division along the plaster-covered steps to prevent contact between those ascending (the purified) and those descending (the impure).

A cistern 9 meters deep and 4 meters in diameter, one of several such storage pools, hints at the volume of water required by this desert community. Seasonal flooding provided the run-off water to fill this cistern via a complicated aqueduct and channel system.

The Romans destroyed Qumran in 68 AD and dispersed the community. But before the end came, the Essenes managed to hide their treasured scriptures inside the eleven nearby caves. Cave 4, on the side of a cliff approximately 100 yards away from the ruins is clearly visible. The priceless documents hidden within were abandoned to the ages along with Qumran site. Now the ancient village is yours to explore.

Private Day Trip of Masada and Dead Sea from Tel Aviv

If You Go:

To visit Masada and Qumran, take the Egged Bus from the Central Bus Station in Jerusalem. The more distant Masada should be your first destination. Stop at Qumran on your return trip to Jerusalem. Check the Egged Website for scheduled bus times.

Admission to Qumran costs 20 Shekels.

The cost of admission to Masada is determined by how you will travel to and from the summit. Using the Snake Path up and down costs 25 Shekels; a one-way a cable car ride costs 49 Shekels and a two-way cable car costs 67 Shekels.

Qumran and Masada are both National Parks. If your travels will bring you to six national parks in total (check the website for the list of national parks), you may wish to purchase a national park pass.

Qumran and Masada are both set in the desert where heat and dehydration are concerns. Learn more about how to prevent dehydration.

You can see copies of the Dead Sea Scrolls at the Israel Museum in Jerusalem. These are housed inside the Shrine of the Book. Admission to the Israel Museum is 48 Shekels. You can take local bus # 9, 17 or 24 outside the Central Bus Station to the Israel Museum.

About the author:
Troy Herrick, a freelance travel writer, has traveled extensively in North America, the Caribbean, Europe and parts of South America. His articles have appeared in Live Life Travel, International Living, Offbeat Travel and Travel Thru History Magazines. He also penned the travel planning e-book entitled ”Turn Your Dream Vacation into Reality: A Game Plan for Seeing the World the Way You Want to See It” – www.thebudgettravelstore.com/page/76972202 based on his own travel experiences over the years. Plan your vacation at his www.thebudgettravelstore.com and www.plan-a-dream-trip.com sites.

Photographs:
Al photographs are by Diane Gagnon. A freelance photographer, she has traveled extensively in North America, the Caribbean, Europe and parts of South America. Her photographs have accompanied Troy Herrick’s articles in Live Life Travel, Offbeat Travel and Travel Thru History Magazines.

The Joe Alon Center, Kibbutz Lahav, Israel

by Norman A. Rubin

I always wanted to visit the Joe Alon Center – the Museum of Bedouin Culture near Kibbutz Lahav, northeastern Negev Desert (Israel). My wife and I named a date in the middle of the week, avoiding the the Shabbath (Sunday) drivers and off we went. It was a long drive to the center through an area rich in archaeology and scenic beauty with Bedouin encampments along the way.

The Joe Alon Center was founded by the Joe Alon Association with assistance of the Jewish National Fund and various donors to honor the memory of Joe Alon, a pilot of the Israel Air Force.

The term “Bedouin”, is derived from the Arabic word ‘badu’ (sing. ‘Badawi’) for the nomadic people of the desert. The name “Bedouin’ means ‘desert dwellers’. The Bedouin people refer to themselves as ‘Arabs’, a term used for desert nomads in the pre-Islamic era. The traditional way of life of the Bedouin is based mainly on herding animals, mainly goats, sheep and camels, and partly on small-scale farming. Among the Bedouin, hospitality and simple, immediate justice are first rules of conduct. The lands through which the Bedouin roam are the vast deserts of the Arabian Peninsula and the adjacent regions to the north (Israel, Syria and Jordan).

A display of a Bedouin man’s dress shows the traditional dress for the Bedouin man, a long robe (‘thob), dish-dash or jallabiya, a wide sleeveless cloak (abtyeh) and the plain or checked headdress, the (keffiya) with head ropes (agal). Feet are shod in open leather sandals. Today many Bedouin prefer the European style jackets to their traditional robe.

The dress of the Bedouin women is well-adapted to the rigors of the extremes temperatures in the desert, being long and loose fitting and having several layers which provide good insulation against heat and cold. Women’s clothing in various colors denotes the social and martial status, and can indicate the tribe or locality from which she comes from. A Bedouin appreciates her collection of jewelry both for its ornamental valley and as an outward sign of her marital status. (Her jewelry is part of the bride price paid by the groom to her father. The jewelry is entirely her own property.)

At the Center we enjoyed Bedouin hospitality sitting cross-legged under a genuine goat’s hair tent and were served sweet tea in the true traditional manner – with a taste of pita-bread and some Labaneh cheese and olive oil. The tea was prepared by the host over a fragrant wormwood (shih) small fire. Upon the arrival of the visitors tea is brewed in a small kettle and poured into small glass with plenty of sugar. Tea (or coffee) is always poured with the pot in the left hand and the cups in the right hand, according to tradition. The sound of a reed flute is heard invoking in our imagination a Bedouin shepherd passing by with his flock of goats.

The Bedouin tent is ideally suited to the desert environment and to the nomadic way of life. The tent is called ‘baytal-sha’ar’, the house of hair, meaning it is woven from the hair of animals, mainly goat’s hair. When the rare rains pour down in the winter months the weave contracts and don’t let the water in. In the heat of the summer the outside of the tent feels very hot to the touch while the inside remains somehow blissfully cool. One section is the man’s domain where they receive visitors and meet to discuss tribal affairs; the focal point of the men’s section is the fireplace where they keep various utensils for making tea or coffee. The other section is reserved for the women where they prepare food, take care of their children , and where the whole family sleeps.

Outside of the magnificent exhibition of Bedouin culture, there are other interesting things to see. An Observation Deck offers a panoramic view overlooking the northern Negev Desert, the scenic Hebron Hills, the Lahav nature reserve and forest, and the broad view of Jewish and Bedouin settlements in the area. The ‘Herb and Spice garden’ contains different plants which are use in traditional Bedouin medicine. The Bedouin tribesmen are strong believers in the benefits of herbal medicine, as this was their only source and hope of finding a cure and getting better when were ill in the vast desert. They have hundreds of herbal cures and medicaments, one of the most popular being mixtures of camels milk. The herbal cures are used for many conditions including stomach and digestive disorders, circulation problems and bone complaints. In addition they have vast knowledge of the desert plants and their curative powers and how effectively these cures have worked on their people. A special wing of the Centre holds a complex of five life size cave models representing caves of varied geological periods and cultures in the area.

The exhibitions of artifacts and jewelry are a marvel:  finely wrought silver and beaded jewelry with some decorated with real coins, men’s personal objects consisting of weapons and smoking items etc. various riding and packing saddles, and cloth decorations for camels, and the tools the Bedouin use for farming and herding their flocks..

If You Go:

Contact information:
Joe Alon Center
Kibbutz Lahav, D.N. Hanegev, 85335, Israel
Telephone (+972)-8-9913322
Fax: (+972)-8-9919889
E-mail – joealon@lhv.org.il
While at the Center, visit the gift shop to purchase souvenirs such as various Bedouin artifacts, exquisite jewelry and wood carvings.

Egyptian Desert Experience: St Catherine’s Monastery, Bedouin Lunch,
and Nawamis Tombs from Sharm el Sheikh

About the author:
Norman A. Rubin is a former correspondent for the Continental News Service (USA), now retired – busy writing articles and stories for Net sites and magazines worldwide. Google the author’s name for a review of his written work.

All photos are by Norman A. Rubin.