Samson Mosaic Uncovered in Ancient Jewish Synagogue

From The Jewish Press (online):

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.

What's Bill Clinton's Image Doing in Ancient Jewish Village?

Hmmm, and he's dressed up like Samson, too (as in "Samson and Delilah - yeah, that Delilah...)

Bill Clinton!  What the heck are you doing in Byzantine Israel?

Ancient Mosaic Depicting Fiery Bible Story Discovered

By Stephanie Pappas, LiveScience Senior Writer | LiveScience.com – Mon, Jul 2, 2012

A glittering mosaic of colored stones once decorated an ancient synagogue floor with scenes of the Biblical hero Samson getting revenge on the Philistines.

This newly excavated discovery in the ancient Jewish village of Huqoq not only depicts an unusual scene — Samson tying torches to foxes' tails in order to burn his enemies' crops — it's also remarkably high-quality, said dig archaeologist Jodi Magness of the University of North Carolina, Chapel Hill.

In a mosaic, "the smaller the cubes, the finer the work," Magness told LiveScience. "Our cubes are very small and fine."

The mosaic decorates part of a synagogue dating back to about A.D. 400 to 500. So far, Magness and her team have excavated only part of the eastern wall of the structure, so they don't yet know how big the synagogue was. But the building appears to be made of large, "beautifully cut" blocks of stone, Magness said, suggesting an expansive structure.

The mosaic, which is incomplete, depicts several scenes. In one, two female faces flank a Hebrew inscription about rewards for people who perform good deeds. In the other, Samson, of the biblical story Samson and Delilah, ties torches to pairs of foxes, an event described in the Book of Judges in both the Christian and Hebrew Bibles. As the story goes, Samson falls in love with a woman of Philistine origin, a people who ruled the city-states of Gaza, Askelon, Ashdod, Ekron and Gath in the ancient Middle East. The Philistines are depicted as enemies of the Israelis in the Bible.

At his wedding feast with his Philistine bride, Samson taunts the Philistine groomsmen with a riddle they cannot possibly answer. [In other words, Samson is a real schmuck.] When his bride begs Samson for the solution and passes it on to her kinsmen, he kills 30 men from Askelon in a rage. When he returns home, he finds that his bride has been given to someone else. In revenge, Samson gathers pairs of foxes and ties their tails together with torches between them. He then looses 300 of the animals on the Philistines' fields, destroying their crops. [In other words, he goes running off in a snit fit, kills 30 men for no good reason other than he's a bully who thinks he is God's Gift, then comes back home and when his wife had rightfully left him, in yet another fit of rage he kills 300 foxes while simultaneously wiping out the harvest, thereby greatly offending the Goddess (who has a special connection with canines and growing crops).  Is it any wonder he was rendered powerless and blinded?  What an asshole!]

It's this scene that is depicted in the mosaic. It's an "unusual" subject, Magness said, because only two other synagogues have been found that depict Samson at all, much less a fiery scene of revenge. But one of the other ancient synagogues that does depict Samson is only a few miles from the newly excavated building, Magness said.

"It suggests that, for whatever reason, Samson was popular in the local area," she said.

The synagogue would have been the only house of worship in the village, Magness said. For a village synagogue, it's very fancy, suggesting that the village was an affluent place. That's interesting, Magness said, because the area was under the rule of Byzantine Christians at the time the synagogue was in use. Usually, this is seen as a time of oppression for Jewish peoples, but it seems that the residents of this particular village were doing well.

The archaeologists uncovered the mosaic last week. A student on his first dig was carefully scraping away at the dirt with a hoe when he felt the hard surface of the mosaic. He called Magness over, and they carefully excavated, brushing away dirt to reveal a colorful female face staring back at them, exposed to the light of day for the first time in 1,500 years.

"I think that was probably by far the most exciting moment I've had as an archaeologist in my life," Magness said.