Ancient Mosaic Depicting Samson Uncovered in a Galilee Synagogue
By Rachel Avraham
Published July 4, 2013
Excavations in a late Roman era synagogue at Huqoq in Israel’s eastern lower Galilee have uncovered a new mosaic depicting the biblical hero and judge, Samson. Jodi Magness of the University of North Carolina at Chapel Hill, who has been conducting archaeological excavations at Huqoq since 2011, notes that while scenes from the Bible are not uncommon in ancient synagogues, mosaics featuring Samson are. Last summer (2012), excavations in the Huqoq synagogue brought to light a scene depicting Samson and the foxes (Judges 15:4). This summer, another section of the mosaic floor was discovered which shows Samson carrying the gate of Gaza (Judges 16:1-3).
[Okay - Google Blogger is being pissy today and will not allow me to upload photographs all of a sudden -- tried several times during this post and the prior post done this evening and NADA. Assholes! So, where the image SHOULD BE, there is THIS, instead. When will I finally run out of patience and move this blog to Wordpress...]
Wadi Hamam is the only other ancient synagogue in Israel which has a mosaic with a scene of Samson, while outside of Israel only one ancient building in Turkey which may be a synagogue has a Samson mosaic. However, the Samson mosaics are not the only unusual aspect about the excavations at Huqoq. Magness states, “In most ancient synagogues in Israel with a decorated floor featuring figured designs such as people and animals, the figured decoration is in the center of the synagogue and the aisles have geometric patterns.” However, at Huqoq, there are mosaics with figured scenes in the aisles.”
Magness is puzzled by why mosaics depicting Samson are found at Huqoq, as it was not in the tribal area of Dan. Furthermore, many rabbis of the Talmudic period were not fond of Samson because of his attraction to non-Jewish women. While Magness stated that some positive depictions of Samson survive in rabbinic literature, these traditions are preserved mainly in the Babylonian Talmud, not in the Jerusalem Talmud. Thus, the glorification of Samson in a synagogue mosaic in Galilee goes against the generally negative view of Samson held by many rabbis at that time.
According to Magness, the surviving rabbinic traditions that depict Samson positively “suggest that some Jews considered Samson as a prototype or forerunner of the messiah. He had the potential to be the messiah but wasn’t. The popularity of Samson is connected with those traditions, with traditions that viewed Samson as a deliver and redeemer of Israel. In the area of Mount Arbel and Tiberias, these traditions were popular. This may be why the Samson scenes appear here.”
Interestingly, the mosaics of Samson depict him as a giant figure, even though Samson was not described as such in the Tanakh. However, Magness notes that some rabbinic literature describes Samson as a giant. She emphasized, “By the time of the Mishna and Talmud, there were all sorts of traditions about different figures in the Bible.” Depicting Samson as a giant accords with traditions that considered Samson as a redeemer of the Jewish people!
Adjacent to Samson carrying the gates of Gaza on his shoulders are riders with horses, who apparently represent Philistines. According to Magness, “In the Bible, they have chariots; they are not riding horses. In later Aramaic translations (Targumim), there are descriptions of Philistines riding horses. It is a reflection again of something that doesn’t occur in the biblical account, but in later traditions.”
DEMISE OF THE HUQOQ JEWISH COMMUNITY
Magness is unsure how the Huqoq synagogue met its demise. In front of the synagogue’s bema, there was a pile of stones mixed with ash that was found elsewhere in the synagogue, apparently from the later robbing-out of the bema. Above the synagogue, a medieval structure was built. There are no signs that the synagogue suffered a violent or sudden destruction. Although the synagogue was built in the 5th century, Huqoq is mentioned in the Tanakh in connection with the settlement of the tribes of Asher and Naphtali, and it was a Jewish village in the late Second Temple period and in the time of the Mishna and Talmud. Ishtori Haparchi (1280-1355) mentions a synagogue in Huqoq in his time, perhaps referring to the medieval building above the late Roman synagogue. By the Ottoman period, Huqoq was a Muslim village.
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On a whim, I checked "Samson" in Barbara G. Walker's The Woman's Encyclopedia of Myths and Secrets, and lo and behold, here is what I found:
Samson
Hebrew version of the sun god called Shams-On in Arabia, Shamash in Babylon, identical with Egypt's Ra-Harakhti and Greece's Heracles, Samson's lion-killing, pillar-carrying, and oher feats were copied from the Labors of Heracles, signifying the sun's progress through the zodiac. Samson's "mill" was the same as Omphale's wheel, to which Heracles was bound. His loss of hair meant the cutting of the sun god's rays, in the season when he became weak.
As Heracles was controlled by Omphale, and Ra was "made weak" by Isis, so Samson was deprived of his strength in due season by Delilah, "She Who Makes Weak." Another interpretation of her name was Lily of the Yoni, that is, the female principle that deprived the phallic god of strength by drawing his "rays" or energy into herself. Hair-cutting was a common mythic symbol of castration, since phallic power was supposed to reside in a man's hair, according to ancient eastern beliefs. (1) The castrating priestess Delilah was a Semitic copy of Heracle's deadly consort Deianira [note the DEI - means goddess/god], the instrument of his destruction. Blinding, also, meant putting out the "phallic eye."
Talmudic tradition viewed Samson's "grinding" in Philistia as a symbol of fornitication - suggesting a sacred-king cult in which a strongman assumed the role of the sun hereo, deflowered all the virgins until his strength was gone, then faced castration and sacrifice.(2) [In other words, another version of ancient king sacrifice.] It has been supposed that Sampson's wrecking of the Philistine temple stood for the sun's power to dry and crumble a structure made of mud and bricks. [Nah. I think it's a rather more recent gloss added by archivists who didn't want to see an old, traditiuonal hero made so wimpy due to a female's power, while at the same time demonstrating the strength of their phony patriarchal god, Yawheh/Jehovah.]
Notes:
(1) Rawson, E.A., 25.
(2) Legman, 520; Silberer, 97.
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