0.3 巴勒斯坦三千年来的政治自治、独立与建国 - 巴勒斯坦:四千年的历史 | Quran Course

0.3 巴勒斯坦三千年来的政治自治、独立与建国 - 巴勒斯坦:四千年的历史 | Quran Course

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0.3 巴勒斯坦三千年来的政治自治、独立与建国

0.3 Political Autonomy, Independence And Statehood In Palestine Over The Last Three Millennia

by Nur Masalha6 min readViewed 167 times

常规观点往往由有权势的精英阐述,它们未必以事实为基础。通行的看法是,巴勒斯坦在其历史上从未经历过自治、政治或文化自主,更不用说实际主权和真正的国家地位。事实远非如此。正如本书将充分论证的那样,从青铜时代晚期直到1948年以色列国建立,三千年间巴勒斯坦享有相当程度的社会、政治和经济自治,并以六种各不相同(但并不互相排斥)的方式经历过国家形态,这些方式深刻影响了巴勒斯坦观念在千年间的演变。

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:

• 自主的经济与货币体系及巴勒斯坦货币的发行：独立货币政策的确立与独特的巴勒斯坦货币的铸造，在公元前6至4世纪的非利士或非利士-阿拉伯钱币（见第一章讨论）以及伊斯兰早期“在菲勒斯廷”（in Filastin）铸造的阿拉伯货币（见第六章讨论）中均有明显体现。

“Amwas（Emmuas）、Rafah、Beit Jibrin（希腊语：Eleutheropolis）、Acre（希腊语：Ptolemais）、Ascalon（阿拉伯语：‘Asqalan）、Aelas（阿拉伯语：Aylah，即今天的‘Aqabah）在伊斯兰统治下仍然是重要的城市中心，其中一些保留了古老的地名。Andrew Petersen的《穆斯林统治下的巴勒斯坦城镇：公元600–1600年》（2005）聚焦于从拜占庭到奥斯曼早期的城市遗址，为城市复兴与发展过程中物质器物和艺术形式的延续与再利用提供了重要的考古证据。Petersen的研究还详细考察了al-Ramla，该城由倭马亚王朝在穆斯林统治的第一个世纪内建立，并援引了在该城发现的拜占庭风格马赛克和纹饰的考古发现。早期伊斯兰巴勒斯坦的城市建筑形式同样引人关注：耶路撒冷、杰里科的希沙姆宫（Khirbat al-Mafjar）、al-Ramla，以及靠近提比里亚的Khirbet al-Minyar，都体现出延续性，以及伊斯兰与希腊罗马—拜占庭风格和组织方式的精妙融合。古代晚期巴勒斯坦的思想与艺术形式在伊斯兰统治下一直延续到中世纪，并与新的伊斯兰建筑形式相结合，从而形成了伊斯兰与希腊罗马—拜占庭风格交融的面貌。古代巴勒斯坦的思想、物质器物和艺术形式的再利用一直延续到近现代。例如,阿卡(Acre)壮丽的白色清真寺(又称贾扎尔清真寺,即"白色清真寺")的部分建材,包括大理石和花岗岩构件,取自中世纪阿卡、古代晚期的凯撒利亚-巴勒斯蒂娜(Caesarea-Palaestina)以及佩莱格里诺城堡(阿特利特堡垒)的古代遗址。该清真寺建于1781年,建筑群中包括一所设有学生宿舍的伊斯兰神学学院、一座伊斯兰法庭和一座公共图书馆。阿特利特堡垒位于海法以南,是十字军于1218年在巴勒斯坦修建的最大的堡垒之一,也是十字军军事建筑的最佳范例之一。贾扎尔清真寺仿照伊斯坦布尔的大清真寺建造(也称"白色清真寺")。

‘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’)

“边疆省份”巴勒斯坦撒鲁塔里斯（Palaestina Salutaris）于4世纪末在外约旦南部设立，自5世纪起又被称为第三巴勒斯坦（Palaestina Tertia）。这两个名称后来互相通用，一些文献将佩特拉称为“第三巴勒斯坦撒鲁塔里斯”的首府（Ward 2008: 93）。第三巴勒斯坦也涵盖了原罗马的阿拉伯行省（Provincia Arabia）。这三个巴勒斯坦省包括纳盖夫（Naqab，内盖夫）、别是巴（Beersheba，Bir Sabi'）、纳巴泰（及其首府佩特拉）以及西奈半岛的大部分地区。这一更大范围的巴勒斯坦还包括东部外约旦的大片地区和北部的戈兰高原。这是一个繁荣昌盛、城市扩张的时期，巴勒斯坦的城市如埃利亚·卡皮托利纳（耶路撒冷）、加沙、新城（纳布卢斯）、凯撒利亚-巴勒斯坦（又称海滨凯撒利亚；Qaysariah）相继兴建。其中凯撒利亚是繁荣的海港，也是巴勒斯坦一省（Palaestina Prima）的帝国首府。巴勒斯坦的社会与宗教城市中心获得了相当大的政治和宗教自治权，并将古典主义的文化影响辐射到整个地中海地区。

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.

14. 大巴勒斯坦(拜占庭巴勒斯坦三省)在公元4世纪至7世纪初期间,成为古代晚期文化与思想复兴以及古典化运动的重要中心。古典化的巴勒斯坦最著名的两个象征,是加沙修辞学派和凯撒利亚滨海的图书馆,后者是古代晚期最大的教会图书馆。凯撒利亚滨海与加沙是第一巴勒斯坦省最重要的两座城市,该省实际上是大巴勒斯坦占主导地位的政治与文化中心。正如下文将要说明的,"三个巴勒斯坦"省份拥有很大程度的宗教与文化自治,而埃利亚·卡皮托利纳(耶路撒冷)的全巴勒斯坦教会也摆脱了安条克教会与君士坦丁堡教会的管辖而获得独立。该地不仅是地中海地区经济最繁荣的国家之一,而且凭借极具影响力的加沙与凯撒利亚-巴勒斯坦地中海学派,以及阿斯卡隆的朱利安的建筑与城市规划工作,也成为古代晚期最重要的学术与思想活动中心之一。实际上,凯撒利亚-巴勒斯坦和加沙取代了雅典和亚历山大里亚,成为整个地中海地区首要的学术中心。

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.