Ko'pincha hukmron elitalar tomonidan ifodalanadigan an'anaviy qarashlar har doim ham faktlarga asoslanmaydi. An'anaviy qarash shundaki, Falastin o'z tarixida hech qachon o'zini o'zi boshqarishni, siyosiy yoki madaniy avtonomiyani, amaliy suverenitetni va haqiqiy davlatchilikni boshdan kechirmagan. Aslida bunday emas. Ushbu asarda batafsil ko'rsatib beriladiki, kech bronza davridan boshlab 1948-yilda Isroil davlati tashkil etilgunigacha bo'lgan uch ming yil davomida Falastin katta ijtimoiy, siyosiy va iqtisodiy avtonomiyaga ega bo'lgan hamda o'zaro bir-birini istisno qilmaydigan, ammo farqli bo'lgan olti xil yo'l orqali davlatchilikni boshdan kechirgan. Bu yo'llar Falastin g'oyalarining asrlar davomida rivojlanishiga chuqur ta'sir ko'rsatgan.

Conventional wisdoms are often articulated by powerful elites; they are not always based on facts. The conventional wisdom is that Palestine never in its history experienced self-government, political or cultural autonomy, not to mention practical sovereignty and actual statehood. Nothing is further from the truth. As we shall amply demonstrate in this work, over three millennia from the late Bronze Age and until the establishment of the Israeli state in 1948, Palestine enjoyed a great deal of social, political and economic autonomy and also experienced statehood through six distinct, though not mutually exclusive, ways – ways which had a profound impact on the evolution of the ideas of Palestine across the millennia:

• Mustaqil iqtisodiy va pul tizimlari hamda Falastin valyutasini chiqarish: mustaqil pul siyosatini joriy etish va alohida Falastin valyutasini zarb qilish, miloddan avvalgi VI–IV asrlarda Filistiya yoki Filisto-Arab tangalarini zarb qilishda (birinchi bobda muhokama qilingan) hamda ilk Islom davrida “Filastinda” arab valyutasining zarb qilinishida (oltinchi bobda muhokama qilingan) yaqqol namoyon bo‘lgan.

• Autonomous economic and monetary systems and the issuing of Palestinian currency: the institution of independent monetary policies and the minting of distinct Palestinian currency were evident in the cases of the coinage of Philistia or Philisto-Arabian in the 6th‒4th centuries BC (discussed in chapter one) and the minting of Arab currency ‘in Filastin’ throughout early Islam (discussed in chapter six).

• Imperiya homiylik–himoyalanuvchilik tizimlari: homiy–mijoz tizimlarining shakllanishi va Falastinda mahalliy hamda avtonom mintaqaviy va shahar elitalarining yuksalishi, xuddi Usmonli Falastinning «shahar aslzodalari» misolida bo‘lganidek.

• Imperial patron‒protégé systems: the construction of patron‒client systems and the rise of local and autonomous regional and urban elites in Palestine, as was in the case of the ‘urban notables’ of Ottoman Palestine.

Lekin, oxir-oqibatda, sakkizinchi bobda ko'ramizki, Falastindagi bu Usmonli shahar elitalari qoida yaratuvchilari va qoidalarni buzuvchilar emas, balki qoidalarni qabul qiluvchilar edi.

But ultimately, as we shall see in chapter eight, these Ottoman urban elites in Palestine were rule-takers not rule-makers and rule-breakers.

• Ma'muriy, viloyat va harbiy avtonomiya: bu Rim va Vizantiya davrlarida butun davomida yaqqol ko'zga tashlanadi — keng tarqalgan nomi bilan Provincia Palaestina yoki Dux Palaestinae, ya'ni "Falastin harbiy qo'mondoni" (to'rtinchi bobda muhokama qilinadi), Mutawalli Harb Filastin ("متولي حرب فلسطين", Falastinning harbiy hokimi) (oltinchi bobda muhokama qilinadi) va kech Usmonli davrida Falastin, jumladan Quddus mutasarrifligining avtonom ma'muriy mutasarrifligi Falastinning asosiy viloyati sifatida tashkil etilishi bilan (to'qqizinchi bobda muhokama qilinadi).

• Administrative, provincial and military autonomy: this is evident throughout the Roman and Byzantine periods in what became widely known as Provincia Palaestina or the Dux Palaestinae, the ‘military commander of Palestine’ (discussed in chapter four), Mutawalli Harb Filastin (“ متولي حرب فلسطين ”, Military Governor of Palestine) (discussed in chapter six) and in late Ottoman period Palestine with the creation of the autonomous administrative Mutasarrifate of Jerusalem as the key province of Palestine (discussed in chapter nine).

• Falastin mijoz davlatlari: bir nechta Falastin mijoz davlatlarining paydo bo‘lishi va tashkil topishi, qisman xuddi shu homiy‒mijoz munosabatlariga asoslangan holda.

• Palestinian client states: the emergence and creation of several Palestinian client states, partly based on the same patron‒client relationships.

Garchi Falastindagi vassal davlatlarning turlari va ularning imperiya yoki kuchli davlatlarga bo‘ysunish darajasi keskin farq qilsa-da, Temir davrining ko‘p qismida Filistiya shohlari, miloddan avvalgi 1-asrda rimliklar ostidagi vassal shoh Ulug‘ Hirod (to‘rtinchi bobda muhokama qilingan), 6-asr va 7-asr boshlarida Palaestina Secunda, Palaestina Prima va Palaestina Tertia ning G‘assoniy qabilaviy arab federativ shohlari (oliy filarxlar) (beshinchi bobda muhokama qilingan) va kamroq darajada 18-asrda Ahmad posho al-Jazzorning avtonom boshqaruvi shunga misol bo‘la oladi.

Although the types of client states in Palestine and the degree of their subordination to imperial or powerful states varied significantly, the kings of Philistia throughout much of the Iron Age, the client King Herod the Great under the Romans in the 1st century AD (discussed in chapter four), the Ghassanid tribal Arab federate kings (supreme phylarchs) of Palaestina Secunda, Palaestina Prima and Palaestina Tertia in the 6th and early 7th centuries (discussed in chapter five) and to a lesser extent the autonomous regime of Ahmad Pasha al-Jazzar in the 18th century were cases in point.

• Falastin amaliy suverenitet va davlatchiligi: bu Doir al-‘Umar Usmonli hukmronligiga qarshi muvaffaqiyatli qo‘zg‘olonidan keyin, XVIII asrning o‘rtalarida erishilgan (sakkizinchi bobda muhokama qilingan).

• Palestinian practical sovereignty and statehood: this was achieved by Daher al-‘Umar following his successful rebellion against Ottoman rule in the middle of the 18th century (discussed in chapter eight).

• Cherkov mustaqilligi va avtokefaliya: bu Aelia Capitolina va Provincia Palaestina cherkovi tomonidan V asr o‘rtalaridan, Xalkedon kengashidan keyin erishilgan (to‘rtinchi bobda muhokama qilingan).

• Ecclesiastical independence and autocephaly: this was achieved by the Church of Aelia Capitolina and Provincia Palaestina from the mid-5th century following the Council of Chalcedon (discussed in chapter four).

Yuqorida keltirilgan barcha dalil va farqlarga qo‘shimcha ravishda, Falastin tushunchasining zamonlar davomida evolyutsiyasi haqidagi ushbu asarning bayonida o‘n yetti nuqta markaziy ahamiyatga ega:

In addition to all the above arguments and distinctions already made, seventeen points are central to the argumentation of this work on the evolution of the conception of Palestine across time:

1. Late Bronze davridan oldin (miloddan avvalgi 1300 yildan oldin) bu hudud (Falastin) uchun yagona nom mavjud emas, faqat alohida shaharlarning nomlari ma'lum. Biroq "Kan'on" nomi (ka-na-na, kinahhu) undan oldinroq, Late Bronze davrida, Yangi Qirollik davriga oid yozuvlarda (miloddan avvalgi 1400-yillar) va Amarna maktublari deb ataladigan mixxat lavhalarida uchraydi. Ushbu maktublar asosan Misr ma'muriyati bilan uning Yangi Qirollik davridagi vakillari o'rtasida, "Kan'on" va Amuru (shimoliy-g'arbiy Suriya va shimoliy Livan) hududida o'ttiz yil davomida olib borilgan diplomatik yozishmalardan iborat edi.

1. Before the Late Bronze period (before 1300 BC) we have names of towns, but none for the particular (Palestine) region as a whole, although the name ‘Cana’an’ (ka-na-na, kinahhu) does occur earlier, in the Late Bronze Age in New Kingdom inscriptions (1400s BC) and in the cuneiform tablets known as the Amarna Letters. The latter primarily consisted of diplomatic correspondence spanning thirty years between the Egyptian administration and its representatives in ‘Cana’an’ and Amuru (north-western Syria and north Lebanon) during the New Kingdom of Egypt.

2. Miloddan avvalgi 1350-1330-yillar: bu davr yozuvlarida "Kan'on" nomi asosan Livanning shimoliy qirg'oq hududlarini bildiradi, xuddi u miloddan avvalgi 5-asr yunon matnlarida va undan keyingi davrlarda ishlatilgani kabi. Kech bronza davrida Misr matnlarida Falastin hududining odatdagi nomi "Kan'on" emas, balki "Djahi" bo'lib, u kengroq Tehenu hududining janubiy qismini belgilash uchun ishlatilgan.

2. 1350s‒1330s BC: in the inscriptions of this period the name Cana’an refers primarily to the northern coastal regions of Lebanon, much as it is used in 5th century Greek texts and later. In the Late Bronze age, the normal name for the region of Palestine in Egyptian texts is not Cana’an, but Djahi, which is used to designate the southern part of the greater region of Tehenu.

3. Haqiqatan ham, Peleset nomi miloddan avvalgi XIII asrda birinchi marta uchraydi va undan oldingi hech bir tarixiy manbada qayd etilmagan. Shu sababli XIII asrgacha bo‘lgan davr uchun bu hududni Falastin deb atash tarixiy jihatdan noto‘g‘ri bo‘lardi. Biroq tarixiy aniqlikka rioya qilish uchun shuni ta’kidlash kerakki, kech bronza davrigacha bo‘lgan davrda bu hududning nomi shunchaki noma’lum.

3. It is true that the name Peleset first occurs in the 13th century BC and is not witnessed in any earlier historical source. So it would be historically inaccurate to use the name Palestine for the region before the 13th century. However, to be historically accurate one should point out that the name of the region of Palestine prior to the Late Bronze Age is simply unknown.

4. Bronza davridan boshlab janubiy Levantning hududi uchun qo‘llanilgan nomlar, masalan Djahi va Retenu yoki Cana’an, barchasi o‘rnini Falastin nomiga bo‘shatib berdi. Bu nom shundan keyin qadimgi tarix va klassik antik davr davomida, shuningdek Vizantiya nasroniyligi davrida eng ko‘p ishlatiladigan nom bo‘lib qoldi.9

4. From the Late Bronze Age onwards, the names used for the region of the southern Levant, such as Djahi and Retenu or Cana’an, all gave way to the name Palestine, the name which thereafter is the most commonly used throughout ancient history and Classical Antiquity,9 as well as in the period of Byzantine Christianity.

5. Boshqa hech bir erta Kech Bronza davriga oid toponim, masalan (a)

5. No other early toponym from the Late Bronze Age, such as (a)

Retenu (miloddan avvalgi 1500–1200-yillar); (b) Djahi (miloddan avvalgi 1500–1200-yillar); yoki (c) Kan'on (1400–1300-yillar) nomi temir davrining I bosqichida (taxminan) mintaqa nomi sifatida ishlatilgan.

Retenu (1500s‒1200s BC); (b) Djahi (1500s‒1200s BC); or (c) Cana’an (1400s‒1300s), is used as the name of the region in the Iron Age I (c.

(1200‒1000 BC) va undan keyingi davrlar. Filistin nomining bir yoki boshqa shakli miloddan avvalgi 12-asrdan Rim davrigacha qo'llanilgan. Bu, shuningdek, milodiy 18-asr oxiridan hozirgacha bo'lgan davrda ushbu hudud uchun eng keng tarqalgan nom bo'lib, unga Britaniya mandati davri ham kiradi; o'sha paytda Filistin mamlakatning xalqaro miqyosda tan olingan nomi edi.

1200‒1000 BC) and later. One or other form of the name Palestine is used from the 12th century BC through the Roman period. This is also the most common name for this region from the end of the 18th century AD to the present, which includes the British Mandate period, when Palestine was the internationally recognised name of the country.

Boshqa tarixan ma'lum bo'lgan toponim qo'llanilmagan. Shuni ham ta'kidlash joizki, klassik va kech antik davrda mustahkamlangan va zamonaviy davrda rasman qayta tiklangan Provincia Palaestina'ning rasmiy ma'muriy toponimini ham qayd etish lozim.

No other historically known toponym is used. One perhaps should also point out the ‘official’ administrative toponym of Provincia Palaestina, which was consolidated in Classical and Late Antiquity and revived officially in the modern period.

6. Yahudo nomining toponimik qo'llanishi 8-asrga borib taqaladi va u dastlab janubiy tog'li hudud, tog' etaklari va unga tutashgan dasht yerlarini ifodalagan, bu hol faqat miloddan avvalgi 8-asr va 6-asr boshlari orasidagi ma'lum bir davrda sodir bo'lgan. Xuddi shunday, Isroil nomi miloddan avvalgi 9-asrda birinchi marta uchraydi va miloddan avvalgi 8-asrning to'rtinchi choragigacha qo'llanilgan, shundan so'ng bu nom Ossuriya viloyati Samerina nomi bilan almashtirilgan.

6. The toponymic use of the name Judah dates from the 8th century and refers to the region of the southern highlands, foothills and adjacent steppe lands only at some stage in the course of 8th‒early 6th century BC. Similarly, the name Israel exists first in the 9th century BC and is used until the 4th quarter of the 8th century BC, when this name gives way to the name of the Assyrian province of Samerina.

7. Falastinning zamonaviy tushunchasi, siyosiy-geografik birlik va alohida davlat sifatida, yurtning qadimiy tarixi, madaniyati, moddiy va intellektual merosiga chuqur ildiz otgan. Temir davrining o'zidayoq (miloddan avvalgi 1200 yildan to 712 yilda Ossuriya bosqinigacha) Filistiya nafaqat alohida siyosiy geografiyaga, balki alohida siyosiy-geografik birlikka ham aylangan. Bu fakt qadimgi, o'rta asr va zamonaviy Falastin tasavvurlarining keyingi rivojlanishiga uzoq muddatli ta'sir ko'rsatgan.

7. The modern conception of Palestine as a geo-political unit and a distinct country is deeply rooted in the ancient history, culture and material and intellectual heritage of the land. Already in the course of the Iron Age (1200 to the Assyrian conquest of 712 BC) Philistia evolved not only into a distinct political geography but also as a separate geo-political entity. This fact would have a long-term impact on the evolution of the ancient, medieval and modern representations of Palestine.

Falastin bir mamlakat (balad yoki bilad) sifatida o'ziga xos tarixga, jismoniy va madaniy geografiyaga, o'zgaruvchan chegaralarga va o'zgarib turadigan poytaxt shaharlarga ega bo'lgan: al-Quds/Aelia Capitolina/Iliya/Yerusalim, Qaysariya-Palestina, al-Ramla-Filastin; mintaqaviy markazlar esa G'azo, Tiberiada, Skifopol/Baysan, Safad, Akka va Nobulus bo'lgan, va bu millenniumlar davomida mavjud bo'lgan. Mamlakat suveren davlat bo'lishi ham, bo'lmasligi ham mumkin. Falastin mamlakat sifatida (Shotlandiya, Uels, Katalaniya, Andalus, Kurdiston, Bask mintaqasi, Chechenistan yoki Kashmir kabi) avtomatik ravishda zamonaviy falastinlik millatchilik yoki "Falastin davlati" ning zamonaviy milliy tasavvurlari bilan teng qo'yilmasligi yoki chalkashtirilmasligi kerak.

Palestine as a country (balad or bilad) with a distinct history, physical and cultural geography, evolving boundaries, shifting capital cities (al-Quds/Aelia Capitolina/Iliya/Jerusalem, Caesarea-Palaestina, al-Ramla-Filastin), regional capitals (Gaza, Tiberias, Scythopolis/ Beisan, Safad, Acre, Nablus) existed for millennia; a country may or may not be a sovereign state; Palestine as a country (like Scotland, Wales, Catalonia, Andalus/Andalusia, Kurdistan, the Basque region, Chechnya or Kashmir) should not be automatically conflated or equated with modern Palestinian nationalism or any modern national representations of the ‘nation-state of Palestine’.

8. Arxeologik dalillar shuni ko'rsatadiki, shaharlashuv va tarixiy davrlarda ma'lum bo'lgan Falastin shaharlari va shaharchalarining aksariyati miloddan avvalgi III ming yillikdagi Erta Bronza davrida mavjud bo'lgan.10 Bundan tashqari, qadimgi adabiyot va Kechki Antik davrdagi shaharlarning moddiy qoldiqlari shahar madaniyatlarining aholisi hayoti ustidan, shuningdek, aholining ko'pchiligi yashagan qishloq jamoalari ustidan qanday hokimiyatga ega bo'lganini tasdiqlasa, arxeologik qazishmalar shahar markazlari va qishloq sharoitlari o'rtasidagi uzluksiz o'zaro bog'liqlikni ko'rsatadi.

8. Archaeological evidence shows that urbanisation and most of the Palestine towns and cities that are known in historic times existed throughout the Early Bronze Age in the 3rd millennium.10 Moreover, while ancient literature and the physical remains of cities in Late Antiquity attest to the power that urban cultures held over the lives of their inhabitants as well as over the rural communities in which the majority of people lived, archaeological excavations demonstrate the continuing interdependence of urban centres and rural contexts.

9. Tarixiy dalillar shuni ko'rsatadiki, Vizantiya davrining toponimik jihatdan yunonlashtirilgan Falastin shaharlari: Qaysariya Maritima (arabcha:

9. Historical evidence indicates that the toponymically Hellenised Palestinian cities of the Byzantine era: Caesarea Maritima (Arabic:

Qaysariya), Eliya Kapitolina (Quddus; arabcha: Iliya, al-Quds), Lydda (yunoncha: Diospolis/Georgiopolis), Baysan (yunoncha: Skifopolis), G'azo, Tiberiya, Nablus (yunoncha: Neapolis), Yaffo, Arsuf (yunoncha: Apollonia)

Qaysariah), Aelia Capitolina (Jerusalem; Arabic: liya, al-Quds) Lydda (Greek: Diospolis/Georgiopolis), Beisan (Greek: Scythopolis), Gaza, Tiberias, Nablus (Greek: Neapolis), Jaffa, Arsuf (Greek: Apollonia)

ʿAmvos (Emmaus), Rafah, Bayt Jibrin (yunoncha: Eleutheropolis), Akko (yunoncha: Ptolemais), ʿAsqalon (arabcha: ʿAsqalan), Aylah (arabcha: Aylah, hozirgi ʿAqaba) Islom davrida ham yirik shahar markazlari bo‘lib faoliyat ko‘rsatdi, ularning ba’zilari qadimiy nomlarini saqlab qoldi. Andrew Petersenning «The Towns of Palestine under Muslim rule: AD 600–1600» (2005) asari Vizantiya davridan Usmonlilarning ilk davrigacha bo‘lgan shahar joylariga e’tibor qaratib, shaharlarni qayta tiklash va rivojlantirishda moddiy buyumlar hamda san’at shakllarining uzluksizligi va qayta ishlatilishi haqida muhim arxeologik dalillarni taqdim etadi. Petersenning tadqiqotida, shuningdek, Umaviylar tomonidan Islom hukmronligining birinchi asri ichida asos solingan ar-Ramla shahrining batafsil tahlili bor va shaharda Vizantiya uslubidagi mozaikalar hamda naqshlarning arxeologik topilmalariga ishora qilinadi. Islomgacha bo‘lgan Falastinning ilk shahar me’morchiligi shakllari ham qiziqarlidir: Quddus, Ariha’dagi Hisham saroyi (Xirbat al-Mafjar), ar-Ramla va Tiberiya yaqinidagi Xirbat al-Minyar — bularning barchasida uzluksizlik hamda islomiy va yunon-rim-vizantiya uslublari va tashkil etish usullarining nafis uyg‘unligi kuzatiladi. Kech antik davr Falastinining g‘oyalari va san’at shakllarini o‘zlashtirish o‘rta asrlar davomida Islom sharoitida davom etdi va bu yangi islomiy me’moriy shakllar bilan birlashib, islomiy hamda yunon-rim-vizantiya uslublarining aralashmasini yaratdi. Qadimgi Falastinning g‘oyalari, moddiy buyumlari va san’at shakllarini qayta ishlatish zamonaviy davrgacha davom etdi. Masalan, Akkodagi ajoyib Oq masjid — Al-Jazzar masjidi deb mashhur bo‘lgan, 1781 yilda qurilgan va talabalar yotoqxonasi bilan birga islomiy ilohiyot akademiyasi, islomiy sud va jamoat kutubxonasini o‘z ichiga olgan majmua — qurilish materiallarining, jumladan marmar va granit qismlarining bir qismi Haifaning janubidagi o‘rta asrlar Akkoning, Kech antik davrning Kesariya-Palestina shahrining va Castello Pelegrino (Atlit qal'asi) qadimiy xarobalaridan olingan. Bu qal'a 1218 yilda lotin salibchilari tomonidan Falastinda qurilgan eng yirik qal'alardan biri bo‘lib, salib yurishlari harbiy me'morchiligining eng yaxshi namunalaridan hisoblanadi. Istanbuldagi buyuk masjidlar namunasida qurilgan Al-Jazzar masjidi (shuningdek, «Oq masjid» nomi bilan ham mashhur)

‘Amwas (Emmuas), Rafah, Beit Jibrin (Greek: Eleutheropolis), Acre (Greek: Ptolemais), Ascalon (Arabic: ‘Asqalan), Aelas (Arabic: Aylah modern-day ‘Aqabah) continued to function as major urban centres under Islam and some kept their ancient place names. Andrew Petersen’s The Towns of Palestine under Muslim rule: AD 600‒1600 (2005), which focuses on urban sites from Byzantine to early Ottoman times, provides important archaeological evidence about the continuities and recycling of material objects and art forms in urban regeneration and development. Petersen’s study also includes a detailed investigation of al-Ramla, which was founded by the Umayyads within the first century of Muslim rule, and cites the archaeological discovery of Byzantine-style mosaics and motifs in the city. Interesting also are the architectural forms of early urban Islamic Palestine: in Jerusalem, Jericho Hisham Palace (Khirbat al-Mafjar), al-Ramla and Khirbet al-Minyar, near Tiberias; all exhibit continuities and an exquisite mélange of Islamic and Greco/Roman/Byzantine styles and modes of organisation. The adaption of ideas and art forms from Late Antiquity Palaestina continued under Islam throughout the Middle Ages and this was combined with new Islamic architectural forms, thus creating a mix of Islamic and Greco/Roman/Byzantine styles. The recycling of ideas, material objects and art forms of ancient Palestine persisted into the modern period. For instance, some of the building materials, marble and granite components, for the spectacular White Mosque of Acre, famously known as al-Jazzar Mosque – constructed in 1781, with a complex which included an Islamic theological academy with student lodging, an Islamic court and a public library – were taken from the ancient ruins of medieval Acre, Caesarea-Palaestina of Late Antiquity and Castello Pelegrino (Atlit fortress), to the south of Haifa, one of the largest fortresses built in Palestine by the Latin Crusaders in 1218 and one of the best examples of Crusader military architecture. Modelled on the great mosques of Istanbul, the al-Jazzar Mosque (also known as the ‘White Mosque’)

Ottoman, Vizantiya, Falastin va Fors uslublarining aralashmasi, Falastinning benihoya boy harbiy va madaniy merosini o'zida mujassam etgan va qayta ishlatgan ajoyib namunasidir.

is a wonderful example of the mixture of styles, Ottoman, Byzantine Palestinian and Persian, incorporating and recycling the extraordinarily rich martial and cultural heritage of Palestine.

10. Zamonaviy davr va Majburiy Falastin tushunchasi paydo bo‘lgunga qadar (1918‒1948) Falastinning sharqiy chegaralari haqidagi tasavvur o‘zgarib turgan. Shunga qaramay, klassik davrda va Islom davrida Falastinning chegaralari ko‘pincha Iordan daryosining sharqida joylashgan hududlargacha cho‘zilgan.

10. Until the modern era and the conception of Mandatory Palestine (1918‒1948) the perception of what constituted Palestine’s eastern boundaries was shifting, although in the course of the classical age and under Islam the boundaries of Palestine often extended to areas lying east of the Jordan River.

11. Klassik, keyingi klassik, o‘rta asr (arab-islom) va zamonaviy tushunchalarning barchasi Palestin haqidagi dastlabki tasavvurdan, ya’ni kech bronza va temir davrlaridagi “Peleset yurti” (pi-lis-te yoki Pilistu, “G‘azodan Tantur gacha”) tushunchasidan ancha kengroq edi.

11. The classical, post-classical, medieval (Arab Islamic) and modern conceptions of Palestine all went far beyond the original ‘land of the Peleset’ (pi-lis-te, or Pilistu, ‘from Gaza to Tantur’) of the Late Bronze Age and Iron Age.

12. Dengizchilik va xalqaro savdo yo'llari Falastinda hamda Filistiyaning juda rivojlangan shahar-sohil markazlari (ularga G'azo, Ashkelon, Ashdod va Yoffo kirgan) birgalikda temir davrining II bosqichi (taxminan miloddan avvalgi 1000‒600 yillar) davomida geosiyosiy jihatdan yagona janubiy hudud sifatida rivojlanib bordi. Falastinda siyosiy mustaqillikka va mustaqil pul tizimiga, miloddan avvalgi VI asr oxiri, V va IV asrlarda zarb qilingan kumush tangalar shaklida, birinchi bo'lib Filistiya erishdi. Filistiya tangalari deb nomlangan bu mahalliy falastin valyutasi Filisto-Arabiston mintaqasida keng muomalada bo'lib, Filisto-Arabiston tangalari nomini oldi.

12. Seafaring and international trade routes in Palestine and the highly sophisticated urban coastal centres of Philistia (which included Gaza, Ascalon, Ashdod and Jaffa) combined to develop geo-politically as an integrated south in the course of Iron Age II (c. 1000‒600 BC) and Philistia was the first to develop political autonomy and an autonomous monetary system in Palestine in the form of silver coins, issued in the late 6th, 5th and 4th centuries BC. This local Palestinian currency, known as the coinage of Philistia, was circulated widely in the Philisto-Arabian region and became known as Philisto-Arabian coins.

13. Vizantiya imperiyasining IV asrda rasmiy ravishda xristianlikni qabul qilishi va xristianlikning Yaqin Sharqda hamda Rim Arabistoni viloyatida keng tarqalishi mamlakatda diniy, ijtimoiy, intellektual va madaniy o‘zgarishlarga olib keldi hamda Buyuk Falastin (Provincia Palaestina) yuzaga keldi. Kech antik davrda eng katta hajmiga yetganda Vizantiyaliklar hukmronligidagi Buyuk Falastin (IV asrdan VII asrning boshlarigacha) uchta viloyatga bo‘lingan edi: Palaestina Prima, Palaestina Secunda va Palaestina Salutaris. Ammo quyida ko‘rib chiqqanimizdek, bularni uchta mutlaqo alohida viloyat deb bo‘lmaydi. Vizantiyaliklar davrida ular siyosiy, harbiy, madaniy va cherkov jihatdan “Uch birlikdagi” Falastin viloyatlari sifatida tasavvur qilinib, rivojlanib bordi. Vaqt o‘tishi bilan (Uchta birlikdagi) Vizantiyaliklar hukmronligidagi Falastin viloyati harbiy-strategik, siyosiy va diniy jihatdan ongli ravishda asosiy viloyat sifatida qaraldi va, darhaqiqat, shunday shakllantirildi.

13. The official conversion of the Eastern Roman Empire to Christianity in the 4th century and the massive spread of Christianity in the Near East and Roman Provincia Arabia brought about religious, social, intellectual and cultural transformation of the country and the creation of greater Palestine (Provincia Palaestina). At its greatest extent in Late Antiquity, greater Palestine under the Byzantines (from the 4th to the early 7th centuries) was divided into three provinces: Palaestina Prima, Palaestina Secunda and Palaestina Salutaris. But as we shall see below, these were not seen as three totally separate provinces. Politically, militarily, culturally and ecclesiastically they were conceived and continued to evolve under the Byzantines as ‘Three in One’ Palestine provinces. With time the (One in Three) Provincial Palaestina under the Byzantines was seen and, indeed, consciously constructed – militarily-strategically, politically and religiously – as a core province:

Palaestina Prima, sharqda va janubda ikkita "chegara viloyati" bilan o'ralgan: Palaestina Secunda va Palaestina Tertia (Palaestina Salutaris).

Palaestina Prima, surrounded to the east and south by two ‘frontier provinces’, Palaestina Secunda and Palaestina Tertia (Palaestina Salutaris).

"Chegaraviy viloyat" sifatida Palaestina Salutaris IV asr oxirida Janubiy Transiordaniyada tashkil etilgan va V asrdan boshlab Palaestina Tertia nomi bilan ham tanilgan. Palaestina Tertia va Palaestina Salutaris nomlari bir-birining o‘rnida ishlatilgan, ayrim hujjatlarda esa Petra "Uchinchi Falastin Salutaris"ning metropoliyasi sifatida ko‘rsatilgan (Ward 2008: 93). Uchinchi Falastinga, shuningdek, sobiq Rim Provinciya Arabiya ham kirgan. Uch Falastin viloyatiga Naqab (Negev), Bir-Sabi’ (Beersheba), Nabatea (va uning poytaxti Petra) hamda Sinay yarim orolining katta qismi kirgan. Bu kengaytirilgan Falastinga sharqda Transiordaniyaning katta qismi va shimolda Golan tekisligi ham kirgan. Bu davr katta farovonlik va shaharlarning kengayish davri bo‘lib, Eliya Kapitolina (Quddus), G‘azza, Neapolis (Nablus), shuningdek, Palaestina Prima viloyatining imperator poytaxti va gullab-yashnagan dengiz porti bo‘lgan Kesariya-Palestina (Kesariya Maritima; Qaysariya) kabi falastinlik shaharlar qurilgan. Falastinning ijtimoiy va diniy shahar markazlari katta siyosiy va diniy avtonomiyaga erishgan hamda O‘rta er dengizi mintaqasi bo‘ylab klassitsistik madaniy ta’sirni yoygan.

A ‘frontier province’, Palaestina Salutaris was created in the southern Transjordan in the late 4th century and from the 5th century also became known as Palaestina Tertia. The names Palaestina Tertia and Palaestina Salutaris became interchanged and some documents refer to Petra as the metropolis of ‘Third Palestine Salutaris’ (Ward 2008: 93). The Third Palestine also encompassed the former Roman Provincia Arabia. The three Palestine provinces included the Naqab (Negev), Beersheba (Bir Sabi’), Nabataea (and its capital Petra) and major parts of Sinai. This greater Palestine also included large parts of Transjordan in the east and the Golan plateau in the north. This was a period of great prosperity and urban expansion, with Palestinian cities such as Aelia Capitolina (Jerusalem), Gaza, Neapolis (Nablus), Caesarea-Palaestina (also known as Caesarea Maritima; Qaysariah), a thriving seaport and the imperial capital of the province of Palaestina Prima, being built. Palestinian social and religious urban centres acquired a great deal of political and religious autonomy and projected classicising cultural influences throughout the Mediterranean region.

Skifopolis (keyinchalik arab Baysan), Palaestina Secunda’ning poytaxti, hamda Eleutheropolis (Bayt Jibrin) kech antik davrda aholi soni eng yuqori cho‘qqisiga yetgan, „Uchta Falastin“ning turli-tuman aholisi esa bir yarim millionga yetgan bo‘lishi mumkin.

Scythopolis (later Arab Beisan), the capital of Palaestina Secunda, and Eleutheropolis (Beit Jibrin) reached their peak in population in the course of Late Antiquity, and the diverse population of the ‘Three Palestines’ may have reached as many as one and a half million.

14. Buyuk Falastin (Vizantiya Palaestinasining uch viloyati) IV asr–VII asr boshlarida Kech antik davrda madaniy uyg'onish va klassitsizm (klassik namunalarga taqlid) markaziga aylandi. Klassitsizm Falastinning ikkita eng mashhur ramzi edi: G'azo ritorika maktabi va dunyodagi antik davrning eng yirik cherkov kutubxonasi bo'lgan Qaysariya Maritima kutubxonasi. Qaysariya Maritima va G'azo Falastin Prima viloyatining ikki eng muhim shahri edi; bu viloyat amalda Buyuk Falastinning hukmron siyosiy va madaniy markazi edi. Quyida ko'rib chiqilganidek, "Uch Falastin" viloyatlari keng diniy va madaniy avtonomiyaga ega edi, Eliya Kapitolina (Quddus)dagi Butun Falastin cherkovi esa Antioxiya va Konstantinopol cherkovlaridan mustaqillikka erishdi. Bu hudud nafaqat O'rta er dengizi mintaqasining iqtisodiy jihatdan eng farovon mamlakatlaridan biri edi, balki O'rta er dengizi bo'yicha katta ta'sirga ega G'azo va Qaysariya-Palaestina maktablari hamda Askalonlik Julian faoliyati – me'morchilik va shaharsozlik ishlari bilan – Kech antik davrning ilm-fan va ma'rifiy faoliyatining eng muhim markazlaridan biri edi. Amalda Qaysariya-Palaestina va G'azo butun O'rta er dengizi mintaqasi uchun yetakchi ilm-fan markazlari sifatida Afina va Iskandariyani siqib chiqardi va ularning o'rnini egalladi.

14. Greater Palestine (the three provinces of Byzantine Palaestina) of the 4th‒early 7th centuries AD became a major centre of cultural and intellectual renaissance and classicising in Late Antiquity. The two most famous symbols of classicising Palaestina were the Rhetorical School of Gaza and the Library of Caesarea Maritima, the most extensive ecclesiastical library of Late Antiquity. Caesarea Maritima and Gaza were the two most important cities of Palaestina Prima, which was effectively the dominant political and cultural centre of greater Palestine. As we shall see below, the ‘Three Palestine’ provinces had a great deal of religious and cultural autonomy and the All Palestine Church of Aelia Capitolina (Jerusalem) achieved independence from both Churches of Antioch and Constantinople. It was not only one of the most economically prosperous countries in the Mediterranean region, but also – with the highly influential Mediterranean schools of Gaza and Caesarea-Palaestina and the architectural and urban planning work of Julian of Ascalon – one of the most important centres of learning and intellectual activity in Late Antiquity; in effect, Caesarea-Palaestina and Gaza superseded and replaced both Athens and Alexandria as the premier centres of learning for the whole Mediterranean region.

15. Miloddan avvalgi 3–miloddan keyingi 7-asr boshlaridagi davrda "Uch Falastin" hududlarining katta qismi Arabistondan ko'chib kelgan G'assoniylar arab aholisi tomonidan joylashtirildi; Falastin cherkovi bu G'assoniy arablarni o'ziga singdirdi va bu viloyatlarning katta qismi 5–6-asrlarda asta-sekin G'assoniy arab filarxatlariga, ya'ni Vizantiya homiyligi ostida va bilvosita imperator nazorati ostidagi "chegara qirolliklariga" aylantirildi. G'assoniylarning Provincia Palaestina ustidagi ta'siri asrlar davomida davom etdi, ularning nasroniy arab qirollari (oliy filarxlar) esa 7-asrda Falastinning islomiy fathigacha hukmronlik qildilar.

15. In the 3rd‒early 7th centuries AD large parts of the ‘Three Palestines’ were settled by the Ghassanid Arab population that immigrated from Arabia; the Palestine ecclesia integrated these Ghassanid Arabs and large parts of these provinces were gradually transformed in the 5th‒6th centuries into Ghassanid Arab phylarchates, or ‘frontier kingdoms’, under Byzantine patronage and indirect imperial control. Ghassanid influence on Provincia Palaestina lasted for centuries, and their Christian Arab kings (supreme phylarchs) reined until the Islamic conquest of Palestine in the 7th century.

16. Qo'shni va mintaqadagi oltita davlat – Misr, Suriya, Iroq, Arabiston, Turkiya va Eron – dan farqli o'laroq, Falastin o'z tarixi davomida hech qachon buyuk imperiyalar yoki qudratli imperiya shaharlarini yetishtirmagan, garchi uning tarixi kuchli imperiyalar tomonidan keng darajada shakllantirilgan bo'lsa-da. Kech antik davrda uning patriarxlari Pentarxiyaning – Vizantiya imperiyasi cherkovlarini boshqargan beshta yirik patriarxning bir qismiga aylandi, buning asosiy sababi muqaddas Quddus shahrining noyob maqomi edi. O'rta yer dengizi bo'yida joylashgan, Osiyo, Afrika va Yevropa hamda O'rta yer dengizi bilan Qizil dengiz o'rtasida strategik jihatdan qulay o'rinda turgan Falastin asosan o'zining yumshoq kuchiga – muqaddas joylariga, akademiyalari va kutubxonalariga tayanib, madaniy va iqtisodiy jihatdan gullab-yashnadi hamda ma'lum darajada avtonomiyaga erishdi (taniqli misollar: G'azo ritorika maktabi va Qaysariya-Falastin kutubxonasi).

16. Unlike the six regional and neighbouring countries – Egypt, Syria, Iraq, Arabia, Turkey and Iran – throughout its history Palestine never produced empires or mighty imperial cities, although its history was hugely shaped by powerful empires. Its Patriarchs in Late Antiquity became part of the Pentarchy, the five major Patriarchs governing the churches of the Byzantine Empire, largely due to the unique status of the holy city of Jerusalem. As a Mediterranean country, strategically located between Asia, Africa and Europe, and between the Mediterranean Sea and Red Sea, Palestine managed to flourish culturally and economically and achieve a degree of autonomy by relying largely on its soft power: its holy places, academies and libraries (famous examples are the Rhetorical School of Gaza and the Library of Caesarea-Palaestina).

Uning turli ijtimoiy va madaniy guruhlarni qabul qilish va o‘zida birlashtirish qobiliyati hamda turli an’analar va xilma-xil uslublarning muvaffaqiyatli sintezi uning o‘ziga xosligining markaziy jihatiga aylandi.

Its ability to accommodate and integrate multiple social and cultural groups and its successful synthesis of diverse traditions and a variety of styles became central to its identity.

17. Evropa sionistlarining mustamlakachilik loyihasidan farqli o'laroq, u eski afsonalar va yangi ijtimoiy darvinizmga asoslangan — "temir devorlar" va "eng kuchlining omon qolishi", mamlakat mahalliy merosini o'zlashtirish va o'chirib tashlash (o'nta bobga qarang) — Falastin va uning mahalliy merosi uch ming yildan ortiq vaqt davomida moslashuv, egiluvchanlik va o'zgarish orqali saqlanib qolgan. Falastinning uzluksizliklari, uzilishlari, moslashuvi, qayta moslashuvi va metamorfozi (Filistiyadan Palaestinaga, Palaestinadan Filastinga) o'rta asr arab nomi Filastin (Philistin)da ham namoyon bo'ladi; bu nom lotincha Philistina yoki Philistinusni saqlab qolgan bo'lib, qadimgi Filistiya nomidan kelib chiqqan — bu nom esa Rimning ma'muriy nomi Provincia Palaestinaga asos bo'lgan — o'z navbatida, qadimgi nom bir qator qadimgi tillarda, jumladan, akkad (bobil) tilida saqlanib qolgan.

17. In contrast with the European Zionist settler-colonial project, which is based on old legends and new Social Darwinism – of ‘iron walls’ and ‘survival of the fittest’, of the appropriation and erasure of indigenous heritage of the country (see chapter ten) – Palestine and its local heritage have survived across more than three millennia through adaption, fluidity and transformation. The continuities, ruptures, adaption, re-adaption and metamorphosis of Palestine (from Philistia to Palaestina to Filastin) are also exhibited in the medieval Arabic name Philistin (Filastin), which preserved the Latin Philistina or Philistinus, deriving from ancient Philistia – which gave rise to the Roman administrative name of Provincia Palaestina – in turn based on the ancient name preserved in a variety of ancient languages, the Akkadian (Babylonian)

Falastu va Misrdagi Parusata/Peleset.

Palastu and Egyptian Parusata/Peleset.