从政治和行政角度看,首都是指在一个国家、省或州中享有首要或正式地位、作为政府所在地的城市。“capital”一词源自拉丁语 caput(“头”),但在讲希腊语的拜占庭巴勒斯坦,首都城市的希腊语称谓是 metropolis。一些首都,例如耶路撒冷,同时也是宗教中心。此外,在伊斯兰统治下,阿拔斯哈里发王朝鼎盛时期曾存在联合的政治与行政首都安排:在哈里发哈伦·拉希德统治时期(公元796至809年),巴格达和拉卡(今叙利亚境内)同时作为首都。

Politically and administratively a capital city is the city enjoying primary or official status in a country, province or state as a seat of government. The word capital derives from the Latin caput (‘head’), but in Greek-speaking Byzantine Palestine the Greek term for capital cities was metropolis. Some capital cities, such as Jerusalem, were also religious centres. Furthermore, under Islam an arrangement of joint political and administrative capitals existed at the height of the Abbasid Caliphate: Baghdad and al-Raqqa (in modern Syria), under Harun al-Rashid in 796‒809 AD.

第一个明确区分巴勒斯坦政治/行政首都与宗教首都的人，是说希腊语的以东人希律大帝。他发展并扩建了凯撒利亚-巴勒斯坦，将其作为自己的大都会政治首都；与此同时，他又继续发展埃利亚·卡皮托利纳，将其作为其自治王国的宗教首都。

The first to make a clear distinction between political/administrative capital city and religious capital in Palestine was the Greek-speaking Idumite King Herod the Great, who developed and expanded Caesarea- Palaestina as his metropolitan political capital, while at the same time continuing to develop Aelia Capitolina as the religious capital of his autonomous kingdom.

在拜占庭统治时期，巴勒斯坦的教会发生了两项关键的发展：

Under the Byzantines over time two crucial ecclesiastical developments took place in Palestine:

1. 巴勒斯坦三省的教会自治在整个五世纪和六世纪初持续发展，而独特的巴勒斯坦宗教文化认同的形成，很大程度上得益于东方教会的国际性组织形式，这种组织形式与西方的做法有根本的不同。

1. The ecclesiastical autonomy of the three Palestine provinces continued to evolve throughout the 5th and early 6th centuries and the evolution of a distinct Palestinian religio-cultural identity benefited greatly from the international organisation of the churches in the East which was conceived as radically different from that in the West.

2. 耶路撒冷全巴勒斯坦教会由讲希腊语的主教和阿拉伯主教共同领导(Shahid 2006a: 46‒48, 193‒194, 523),巴勒斯坦的几位阿拉伯主教——包括第三巴勒斯坦省的埃卢萨主教、阿布德拉斯主教(阿拉伯文 ‘Abdallah;希腊文 Theodulos,是其阿拉伯名字的译名,意为“上帝的仆人”)以及阿雷塔斯(al-Harith)主教——分别参加了公元431年以弗所和公元451年卡尔西顿这两次关键的大公会议(Shahid 2006a: 523; Sharon 2013: 75)。

2. The All Palestine Church of Jerusalem was headed by both Greekspeaking and Arab bishops (Shahid 2006a: 46‒48, 193‒194, 523) and several Arab bishops of Palestine – including the bishops Elusa, in Palaestina Tertia, Abdelas (Arabic ‘Abdallah; Greek Theodulos, which was a translation of his Arabic name: ‘Servant of God’) and Aretas (al-Harith) – participated in the crucial ecumenical councils of Ephesus and Chalcedon in 431 and 451 respectively (Shahid 2006a: 523; Sharon 2013: 75).

在巴勒斯坦乃至整个近东，教会是“自下而上”兴起的，最初是一个由各自独立的教会组成的网络；而总部设在罗马的（天主教）西方教会，最终发展成为一个带有下属教会的单一等级制结构。与天主教认为罗马主教（及罗马教会）高于一切主教的观念不同，东方教会则采用了希腊的自主教会（autocephaly，αὐτοκεφαλία，意为“自我为首”）观念。

In Palestine and the Near East as a whole the churches began ‘from below’ as a network of independent churches, while the Rome-based (Catholic) Church in the West ultimately evolved into a single, hierarchical structure with sub-churches. In contrast with the Catholic notion that the Bishop (and Church) of Rome was above all bishops, in the East the churches adopted the Greek ideas of autocephaly (αὐτοκεφαλία, ‘selfheaded’)

以及"平等者中的首席"(希腊文:Πρῶτος μεταξὺ ἴσων)。这些原则成为了正教会的指导准则,其中巴勒斯坦宗主教(即"主教之主教"或大主教)无需向任何更高级别的宗主教汇报,包括安条克或君士坦丁堡的宗主教。这两项原则促成了一个独立的巴勒斯坦正教会的巩固,其管辖范围涵盖"三个巴勒斯坦",也促成了巴勒斯坦独特的宗教文化认同的形成。然而具有讽刺意味的是,埃利亚·卡皮托利纳教会的这种教会独立性,与拜占庭帝国严格的正式权力结构形成了鲜明对比——在该帝国中,"三个巴勒斯坦"的地方政治和军事权力最终都隶属于君士坦丁堡的皇帝。

and ‘first among equals’ (Greek: Πρῶτος μεταξὺ ἴσων). These became the guiding principles of the Orthodox churches whose Palestine Patriarchs (‘Bishop of Bishops’ or Archbishops) did not have to report to any higher-ranking Patriarch, including the Patriarchs of Antioch or Constantinople. These two principles contributed to the consolidation of an independent Palestine Orthodox Church with jurisdiction over the ‘Three Palestines’. They also contributed to the emergence of a distinct religio-cultural identity in Palestine. Ironically, however, this ecclesiasThe tical independence of the Church of Aelia Capitolina contrasted with the rigid formal power structure of the Byzantine Empire, in which provincial political and military powers in the ‘Three Palestines’ were ultimately subordinate to the Emperor of Constantinople.

埃利亚·卡比托利纳的全巴勒斯坦教会获得了自治地位，其首席主教，即宗主教，无需向拜占庭任何更高级别的宗主教报告。这一发展始于公元451年的卡尔西顿大公会议，会上有四位阿拉伯主教出席，包括巴勒斯坦第三行省埃卢萨的主教、加沙的主教，以及阿拉伯行省内奈拉的主教（Shahid 2006a: 523）。这次会议是巴勒斯坦教会历史及其日益增长的独立性上的一个转折点。

The All Palestine Church of Aelia Capitolina was granted autocephaly and its head bishop, or Patriarch, did not have to report to any higher-ranking Patriarch in Byzantium. This development began with the Council of Chalcedon in 451 AD, which was attended by four Arab bishops including the bishops of Elusa in Palaestina Tertia, Gaza and Neila in Provincia Arabia (Shahid 2006a: 523) and which was a turning point in the history and growing independence of the Palestinian church.

这种巴勒斯坦自治地位与权力的增长，始于君士坦丁大帝统治期间及之后，基督教朝圣活动的增加和该地经济的繁荣。朝圣与收入的增长提升了阿伊利亚·卡比托利纳（Aelia Capitolina）主教的地位。早在公元325年，教会的第一次大公会议——尼西亚会议——就对这座圣城给予了特别的尊崇，但并未授予其“都主教”地位。当时教会中的最高等级是都主教，这一地位归属于凯撒利亚-巴勒斯坦的都主教，而非阿伊利亚·卡比托利纳的主教。在公元325年宗主教制度的概念形成之前，都主教一直是教会中最高的主教职级。然而，公元531年，拜占庭皇帝查士丁尼（在位时间为527至565年）为阿伊利亚·卡比托利纳设立了“宗主教”的称号。

This growth in the autonomy and power of Palestine had begun with the increased Christian pilgrimage and growing economy of the country throughout and after the reign of Constantine the Great. The growth in pilgrimage and revenues increased the fortunes of the head bishop of Aelia Capitolina. Already in 325 AD the first ecumenical council of the church, the Council of Nicaea, attributed special honour to the holy city, though without awarding it the ‘metropolitan’ status, then the highest rank in the church, which went to the metropolitan of Caesarea-Palaestina rather than to the bishop of Aelia Capitolina. Until the creation of the idea of the Patriarchate in 325 AD, the position of metropolitan was the highest episcopal rank in the church. However, in 531 the title of ‘Patriarch’ of Aelia Capitolina was created by Byzantine Emperor Justinian (reigned 527–565

AD)。然而实际上,埃利亚·卡皮托利纳在451年之前一直被视为主教区。当年,教会第四次大公会议——卡尔西顿公会议——不仅使其摆脱了凯撒利亚大主教的管辖,也摆脱了包括安条克主教在内的任何更高级别主教的管辖,赋予其独立地位,即后来所称的“自治教会”(autocephaly),即在“三个巴勒斯坦”之上实行自我管理的教会。在该公会议第七次会议上,关于埃利亚·卡皮托利纳与安条克管辖权的《管辖权法令》中,包含以下对大巴勒斯坦三省的提及:

AD). Yet, in reality, Aelia Capitolina continued to be viewed as a bishopric until 451, when the Council of Chalcedon, the fourth ecumenical council of the church, granted it independence not only from the metropolitan of Caesarea but also from any other higher-ranking bishop, including that of Antioch, in what became known as autocephaly, a self-governing church over the ‘Three Palestines’. In the Council’s seventh session, the ‘Decree on the Jurisdiction’ of Aelia Capitolina and Antioch contains the following reference to the three provinces of greater Palestine:

至尊而光荣的法官们说:经圣洁的安提阿城主教马克西穆斯与耶路撒冷[埃利亚·卡皮托利纳]主教尤文纳利斯的协议所达成的安排,正如他们各自的证明所宣告的,将依照我们的裁决和圣会的判决永久有效。即:圣洁的主教马克西穆斯,或者说圣洁的安提阿教会,应拥有两个腓尼基和阿拉伯的管辖权;而圣洁的耶路撒冷主教尤文纳利斯,或者说在他之下的圣洁教会,应拥有三个巴勒斯坦的管辖权。依照我们最神圣、最虔诚的君主的旨意,一切帝国诏令、书信和罚则均予废止。19

The most magnificent and glorious judges said: … The arrangement arrived at through the agreement of the most holy Maximus, the bishop of the city of Antioch, and of the most holy Juvenal, the bishop of Jerusalem [Aelia Capitolina], as the attestation of each of them declares, shall remain firm for ever, through our decree and the sentence of the holy synod; to wit, that the most holy bishop Maximus, or rather the most holy church of Antioch, shall have under its own jurisdiction the two Phoenicias and Arabia; but the most holy Juvenal, bishop of Jerusalem, or rather the most holy Church which is under him, shall have under his own power the three Palestines all imperial pragmatics and letters and penalties being done away according to the bidding of our most sacred and pious prince.19

在这里,卡尔西顿公会议明确区分了地缘政治上的几个区域:巴勒斯坦的“三个”行省、腓尼基的“两个行省”(即叙利亚的两个行省)以及阿拉伯行省。

Here the Council of Chalcedon makes a clear geo-political distinction between the ‘Three’ provinces of Palaestina, the ‘Two provinces of Phoenicias’ (i.e. the two provinces of Syria) and the province of Arabia.

这一敕令提升了巴勒斯坦教会的地位，使阿伊利亚·卡皮托利纳教会不仅成为独立的牧首区，还成为（a）“三个巴勒斯坦”地区占主导地位的教会与宗教中心，以及（b）基督教世界五大牧首区之一，当时称为五城区制（Πενταρχία）。这一模式得到了查士丁尼一世皇帝（公元527–565年）法律的体现，并在特鲁兰会议（公元692年）上获得了正式的教会认可。在该模式下，普世基督教世界由帝国五大主要牧首的首领共同治理：君士坦丁堡、罗马、亚历山大、安条克和阿伊利亚·卡皮托利纳。

This decree of elevating the Palestine Church led to the Church of Aelia Capitolina not only becoming an independent Patriarchate, but also to becoming (a) the dominant ecclesiastical and religious capital of the ‘Three Palestines’ and (b) one of the five Patriarchates of Christendom, at the time known as the Pentarchy (Πενταρχία). In this model, which was reflected by the laws of Emperor Justinian I (527–565 AD) and received formal ecclesiastical sanction at the Council in Trullo (692 AD), universal Christendom was governed by the heads of the five major Patriarchs of the empire: Constantinople, Rome, Alexandria, Antioch and Aelia Capitolina.

后者并不是帝国最大、最有权势的城市中心之一;它之所以被纳入,是因其圣洁之故。尽管五大牧首教区的并立,源于这五位牧首在政治和教会上的显要地位,但关于其普世而排他之权威的观念,却与7世纪拜占庭帝国日益等级化的行政结构相联系,从而使各教会远离了其民主根源及其作为独立教会联合体的地位。然而事实上,各主教区之间的内讧,以及罗马与君士坦丁堡之间的对立,使五大牧首制无法有效运作。不过,耶路撒冷教会的非凡崛起,使其成为一个国际上的重要角色,其影响远超其在"三个巴勒斯坦"上的正式管辖范围——在教会文献中,这三个地区被视为并呈现为一个国家。然而,这一都会(“母”)

The latter was not among the biggest and most powerful urban centres of the empire; it was included by virtue of its holiness. Although the Pentarchy came about because of the political and ecclesiastical prominence of these five Patriarchs, the idea of their universal and exclusive authority was linked to the increasingly hierarchical administrative structure of the Byzantine Empire in the 7th century, thus moving the churches further away from their democratic roots and their status as an association of independent churches. In reality, however, infighting among the Sees, and the rivalry between Rome and Constantinople, prevented the Pentarchy from functioning effectively. Yet the extraordinary elevation of the Palestine Church made it a top international player far beyond its formal jurisdiction over the ‘Three Palestines’, which were perceived and represented in Church documents as one country. However, the metropolitan (‘mother’)

凯撒利亚-巴勒斯坦的教会仍然是大巴勒斯坦的政治、军事、商业和行政中心,其都主教在政治和宗教两方面都保持着极大的影响力。

church of Caesarea-Palaestina remained the political, military, commercial and administrative capital of greater Palestine and its metropolitan bishop remained highly influential both politically and religiously.

此外，在东正教传统中，主教和大主教既行使宗教权力，也行使世俗的政治权力。巴勒斯坦教会获得自主地位，并加入五大牧首区（帝国内五位主要牧首）的体系，这意味着五件事。

Furthermore, in the Orthodox tradition, bishops and archbishops exercised both religious and temporal political power. Autocephaly for the Palestine Church and membership in the Pentarchy (the five major Patriarchs of the empire) meant five things:

宗教自治、自我管理、自主立法，以及在教会事务上独立于安条克教会或君士坦丁堡教会。

• Religious autonomy, self-governing, self-legislation and ecclesiastical independence from the Church of Antioch or Church of Constantinople.

• 将埃利亚卡皮托利纳教会的宗教管辖权与世俗权力扩展至“三个巴勒斯坦”（第一巴勒斯坦、第二巴勒斯坦与第三巴勒斯坦）。

• The extension of the religious jurisdiction and temporal power of the Church of Aelia Capitolina over the ‘Three Palestines’ (Prima, Secunda and Tertia).

• 对埃利亚·卡皮托利纳教会的自主地位和首席地位的确立，强化了拜占庭时期巴勒斯坦世俗首都与宗教首都之间的区分，即埃利亚（耶路撒冷）与凯撒利亚·马里提马之间的区分。

• Autocephaly and primacy for the Church of Aelia Capitolina reinforced the distinction between secular and religious capitals in Byzantine Palestine, of Aelia (Jerusalem) versus Caesarea Maritima.

巴勒斯坦教会的自主和独立加强了大巴勒斯坦的统一。此时，"三个巴勒斯坦"在教会事务上也正式合而为一。它们在商业和军事上早已紧密相连，并由"巴勒斯坦军事长官"（Dux Palaestinae）统率。该长官驻扎在凯撒里亚-巴勒斯蒂纳，在5至6世纪负责统领巴勒斯坦三个行省的驻军。这一切意味着，到6世纪初，无论在教会、宗教、世俗事务还是军事方面，大巴勒斯坦都已不再被视为拜占庭帝国的三个巴勒斯坦行省；它不再作为独立的"三个巴勒斯坦"存在，而是演变为一个统一的宗教-政治实体。

• Autocephaly and independence of the Palestine Church reinforced the unity of greater Palestine. Now the ‘Three Palestines’ were also officially united ecclesiastically. They were already closely linked commercially and militarily and were commanded by the Dux Palaestinae, ‘the military commander of Palestine’, who was based in Caesarea-Palaestina and commanded the garrison of all three provinces of Palaestina in the 5th and 6th centuries. This all meant that by the early 6th century, in both ecclesiastical-religious-temporal and military affairs, greater Palestine was treated as more than three Palestine provinces of the Byzantine Empire; it was longer treated as separate ‘Three Palestines’ but had evolved into a single religio-political entity.

• 加入五大宗主教区（Pentarchy）这一排他性的“俱乐部”，为“全巴勒斯坦教会”带来了额外的国际声望，也增强了其在国内的影响力。

• Membership in the exclusive club of Pentarchy provided the Church of All Palestine with an added international prestige and further clout at home.

有趣的是,一份写于9世纪或10世纪、题为《五大宗主教区的界限》的中世纪文献,描述了中世纪基督教世界的五大宗主教区,并将巴勒斯坦视为一个国家。这段文字的顺序见于某些新约抄本的附录,是对由卡尔西顿公会议和特鲁拉会议确立的五大宗主教制度的一种变体,耶路撒冷宗主教区由第五位被移至第一位。该文本在一些资料中题为《宗主教座的知识与认知》(Scrivener 1893: xx),其中写道:“第一座教座和第一宗主教区是耶路撒冷……包含整个巴勒斯坦国,直至阿拉伯。”(Πρῶτος θρόνος καὶ πρώτη πατριαρχία Ἱεροσολύμων ... περιέχων πᾶσαν τὴν Παλαιστίνων χώραν ἄχρι Ἀραβίας)

Interestingly, a medieval document written in the 9th or 10th century, entitled The Limits of the Five Patriarchates, describes the five Patriarchates of Christendom in the Middle Ages and treats Palestine as a country. The sequence of the text, which was found appended to some manuscripts of the New Testament, is a variation of the Pentarchy established by ecumenical Councils of Chalcedon and Trullo, with the Patriarchates of Jerusalem moving from fifth to first place. The text, which in some sources is entitled Knowledge and Cognition of the Patriarchate Sees (Scrivener 1893: xx), states: ‘The first See and the first patriarchate is of Jerusalem ... contains the whole Palestine a country until Arabia’ (Πρῶτος θρόνος καὶ πρώτη πατριαρχία Ἱεροσολύμων ... περιέχων πᾶσαν τὴν Παλαιστίνων χώραν ἄχρι Ἀραβίας).

这些巴勒斯坦的宗教与世俗行政制度，有一部分最初被保留下来，后来在伊斯兰教的框架下加以调整。7世纪穆斯林征服之后，阿拉伯统治者认可了自主教会（Autocephaly）的原则，承认埃利亚·卡皮托利纳教会作为巴勒斯坦东正教基督徒所在地的自治地位，并承认其宗主教为该教会的领袖。多年来，穆斯林阿拉伯人仍继续称这座城市为伊利亚（埃利亚·卡皮托利纳），他们最初铸造的阿拉伯-拜占庭风格钱币上刻有“伊利亚·菲拉斯廷”的名称。巴勒斯坦历史学家马克迪西以及一些穆斯林作者在10世纪仍在使用“伊利亚”这一名称，并与这座圣城的其他穆斯林称谓相结合，例如“圣殿”（Bayt al-Maqdis）（马克迪西 2002：43、135、144；德赖耶斯 2004：2；吉尔，M. 1997：114）。

Some of these religious and secular administrative features of Palestine were initially maintained and later adapted under Islam. Following the Muslim conquest in the 7th century the Arab rulers endorsed the principle of Autocephaly, recognised the autonomy of the Church of Aelia Capitolina as the seat of Palestinian Orthodox Christianity and recognised the Patriarch as its leader. For many years, the Muslim Arabs continued to call the city Iliya (Aelia Capitolina) and they initially minted Arab Byzantine style coins with the name Iliya Filastin. Palestinian historian al-Maqdisi and some Muslim writers were still using the name Iliya in the 10th century in combination with other Muslim names for the holy city such as Bayt al-Maqdis (al-Maqdisi 2002: 43, 135, 144; Drijvers 2004: 2; Gil, M. 1997: 114).

然而,伊斯兰征服之后不久,阿拉伯语名称 Bayt al-Maqdis 开始广泛使用。之后,大约从11世纪起,现今的名称 al-Quds 逐渐成为最常用的名称,取代了所有其他名称(Gil, M. 1997: 114)。此外,在早期伊斯兰时期的数个世纪里(与基督教拜占庭统治时期类似),巴勒斯坦的政治与行政中心(al-Ramla)与该地区的宗教中心(Iliya, Bayt al-Maqdis)之间有着明确的区分。

However, sometime after the Islamic conquest the Arabic term Bayt al-Maqdis came into common use. And later, largely starting from the 11th century onwards, the current name al-Quds became the most common, supplanting all the other names (Gil, M. 1997: 114). Moreover, for several centuries throughout early Islam (as under the Christian Byzantines), the clear distinction between the political and administrative capital of Filastin (al-Ramla) and the religious capital of the country (Iliya, Bayt al-Maqdis)

保持了。

was maintained.

在早期伊斯兰时期,凯撒利亚城继续繁荣发展,主要是一座基督教城市,由说希腊语的精英阶层领导。然而,当地的基督徒大多是阿拉伯基督徒,他们在语言、历史和社会习俗方面与巴勒斯坦的穆斯林阿拉伯人相互联系。这座城市权势显赫的大主教保持着自主地位,并设法维持与拜占庭国家各教会的教会联系。然而,由于拜占庭帝国的直接控制较为薄弱,凯撒利亚(以及埃利亚·卡皮托利纳)大主教的地方自治权……

Throughout early Islam the city of Caesarea continued to thrive as a largely Christian city, led by a Greek-speaking elite. However, the local Christians were predominantly Arab Christians who were connected to the Palestinian Muslim Arabs by language, history and social customs. The powerful metropolitan archbishops of the city kept their autonomy and managed to maintain ecclesiastical ties with the churches of the Byzantine state. However, in the absence of close Byzantine imperial control, the local autonomy of the archbishops of Caesarea (and of Aelia Capitolina)

在阿拉伯穆斯林统治之下，该地区的人口显著增加，凯撒利亚滨海教区实际上成为了该城及其周边乡村的地方统治者。

increased significantly under Arab Muslim rule and the See of Caesarea Maritima became the effective local rulers not only of the city but also of its surrounding countryside.