在巴勒斯坦，与所有国家一样，大众识字率是一种现代现象。

Mass literacy in Palestine, as in all countries, is a modern phenomenon.

然而,纵观公元5至6世纪巴勒斯坦繁荣的学术中心,人们能强烈感受到这个地区的自我认同意识、充满活力的经济、相对普及的教育与识字水平,以及总体上自信而开放的世界性风貌。这一时期该地区最重要的学术中心之一是加沙城,它作为古典文学与修辞学的中心而崭露头角,有许多著名学者在此生活和工作,是整个地中海地区一个充满活力、文化昌盛的基督教城市中心。

However, looking at the thriving learning centres of Palestine in the 5th and 6th centuries AD, one gets a strong sense of the country’s sense of self-identity, its vibrant economy, its relatively widespread education and literacy and its overall confident cosmopolitanism. One of the most important centres of learning in the country during this period was the city of Gaza, which emerges as a seat of classical literature and rhetoric, with a number of famous scholars living and working there, a vibrant and cultured Christian urban centre of the whole Mediterranean region.

在整个这一时期，港口城市加沙与该多利亚-巴勒斯坦（Caesarea-Palaestina）通过海上运输和Via Maris大道相连，作为该国两大最具国际化色彩的城市中心，彼此竞争又相互合作，两座城市都有相当规模的阿拉伯人社群。同样值得注意的是，公元451年，在关键的大公会议——卡尔西顿公会议上，加沙城由一位阿拉伯主教代表出席（Shahid 2006a: 523）。公元530年代，巴勒斯坦第一省的公爵（Dux）阿拉提乌斯（Aratius）和巴勒斯坦第一省的行省总督（proconsul）斯蒂芬努斯（Archon Stephanus）在颂词中受到赞扬20

Throughout this period the harbour cities of Gaza and Caesarea- Palaestina, linked by sea transport and the highway of the Via Maris, competed and worked together as the two most cosmopolitan urban centres in the country, and both cities had sizeable Arab communities. Also significant is the fact that in 451 AD, at the crucial ecumenical Council of Chalcedon, the city of Gaza was represented by an Arab bishop (Shahid 2006a: 523). In the 530s AD Aratius, Dux of Palaestina Prima, and Archon Stephanus, proconsul of Palaestina Prima are praised in the encomium20

由同乡、巴勒斯坦行省加沙人、哲学家兼修辞学家加沙的霍里基乌斯所作（卒于公元518年），该颂词赞美其维持治安、通过维修并清除高架渡槽的障碍物以改善凯撒利亚滨海城的供水系统（Patrich 2011: 109；另见 2001；Prummer 2002: 246）。颂词还提及加沙修辞学派在晚期古代极为著名的几个不同修辞方面。

written by a fellow compatriot of Provincia Palaestina, Choricius of Gaza, a philosopher and rhetorician (died in 518 AD), for maintaining law and order and improving the water supply system of Caesarea Maritima by maintenance work, clearing obstructions from the high-level aqueducts (Patrich 2011: 109; also 2001; Prummer 2002: 246). Encomium also refers to several distinct aspects of rhetoric for which the classical Gaza School of Rhetoric became very famous in Late Antiquity.

加沙建城已有五千多年历史,是世界上最古老的城市之一。它地处埃及与亚洲之间的战略要冲,位于古老的"海路"(Via Maris)干道上,且临海而建,加沙始终面向地中海。加沙也曾是一座非常古老的港口,是阿拉伯半岛最近的出海口。佩特拉曾以加沙为其腹地,古希腊人也知道,经由加沙便可抵达印度(Humbert 2000)。

Established more than 5000 years ago, Gaza is one of the oldest cities in the world. Located strategically between Egypt and Asia, at the centre of the ancient road of the Via Maris, and on a beachfront, Gaza has never stopped looking at the Mediterranean Sea. Gaza was also a very ancient port and the closest outlet for Arabia. It treated Petra as its hinterland and the ancient Greeks knew that it was through Gaza they could reach India (Humbert 2000).

公元前12世纪,非利士人将加沙定为非利士五城邦(Pentapolis)的首要城市。正如我们上文所见,加沙始终与非利士的主要城市以及古代非利士人联系在一起。加沙在阿玛尔那书信中被称为“Azzati”,曾是古埃及在巴勒斯坦的行政中心。公元前5至4世纪,非利士各城市保持着国际贸易联系,并发行了独具特色的非利士-阿拉伯钱币;加沙在罗马时期继续繁荣,公元2世纪时,加沙铸造了罗马帝国的青铜币。在罗马和拜占庭统治巴勒斯坦的两个漫长时期里,加沙不断扩展,其位于地中海沿岸、战略位置重要的港口继续兴盛。公元635年,加沙成为巴勒斯坦最早被阿拉伯穆斯林军队攻克的城市之一,并迅速发展为伊斯兰教法学的重要中心。如今,加沙市人口超过50万,是巴勒斯坦最大的阿拉伯城市;加沙的居民大多数是穆斯林,但也有一个阿拉伯基督徒少数群体。

In the 12th century BC the Philistines made Gaza the leading city of the Pentapolis of Philistia. As we have seen above, Gaza was always identified with the key cities of Philistia and with the ancient Philistines. Mentioned in the Amarna letters as ‘Azzati’, Gaza served as ancient Egypt’s administrative capital in Palestine. In the 5th and 4th centuries BC the cities of Philistia maintained their international trading links and developed their distinct Philisto-Arabian coins; the city continued to flourish under the Romans and in the 2nd century AD imperial Roman bronze coins were struck in Gaza. In the course of the two long periods of Palestine under the Romans and Byzantines, Gaza expanded and its strategically located Mediterranean port continued to prosper. In 635 AD, Gaza became one of the first cities in Palestine to be conquered by the Arab Muslim army and it quickly developed into a major centre of Islamic jurisprudence. Today the city of Gaza, with a population of over 500,000, is the largest Arab city in Palestine; the majority of Gaza’s inhabitants are Muslims, but there is also a Christian Arab minority.

在拜占庭统治时期，古代晚期的巴勒斯坦社会总体上是一个有文化的社会。基础教育普遍可及，有时甚至设在乡村一级，尤其是男性。教育不仅在帝国首都君士坦丁堡得到推动，也在安条克、亚历山大、凯撒利亚滨海（Caesarea Maritima）和加沙等主要城市的学校中得到发展。

Under the Byzantines, Palestinian society of Late Antiquity was, on the whole, an educated one. Basic education was widely available, sometimes at village level, especially for men. Education was fostered not only in the imperial capital Constantinople but also in schools operating in major centres such as Antioch, Alexandria, Caesarea Maritima and Gaza.

教育的主要内容包括修辞学、哲学、法律以及语言（希腊语和拉丁语），其目的在于培养受过教育的领袖和官员，以服务国家与教会。然而，在这座新的“地中海雅典”，父权社会并不鼓励女性参与其中。

The main components of education were rhetoric, philosophy, law and languages (Greek and Latin) with the aim of producing educated leaders and officials for state and church. However, female participation in patriarchal society was not encouraged in the new ‘Athens of the Mediterranean’.

例如，古典时期加沙的女性处境，并不比公元4世纪古典时期雅典那种父权制社会中的女性好多少（Sivan 2008: 300）。

For instance, the lot of women in classicising Gaza was not much better than the situation of women in the patriarchal classical Athens of the 4th century AD (Sivan 2008: 300).

在今天的巴勒斯坦,古典晚期巴勒斯坦辉煌的古典文化遗产并未被教授;受过教育的巴勒斯坦人更可能想起"智慧宫"(Bayt al-Hikmah)的古典传统——它是伊斯兰黄金时代(9至13世纪)整个时期巴格达的一个重要知识中心,而不是加沙的古典修辞学派或凯撒利亚滨海的古典图书馆。然而,修辞学(话语的艺术)与哲学不仅是古代、古典和后古典知识生活的核心,也是古典晚期巴勒斯坦古典遗产的核心。巴勒斯坦第一省首府凯撒利亚在古代晚期繁荣起来,发展成为地中海地区仿古典主义、学术、神学阐释和历史writing的中心;地中海城市加沙在5世纪末和6世纪初成为一个仿古典主义的基督教修辞学派的所在地(Kennedy, G. 1994: 255)。在加沙学派中,古典传统已与基督教传统深深交织在一起。大巴勒斯坦的其他城市,如阿斯喀伦('Asqalan)和歇提亚波里斯(Beisan),也深受这场古代晚期后古典基督教复兴的深刻改变。

Today the spectacular classical heritage of Late Antiquity Palestine is not taught in Palestine; educated Palestinians are more likely to recall the classical heritage of the ‘House of Wisdom’ (Bayt al-Hikmah), a major intellectual centre in Baghdad throughout the Golden Age of Islam from the 9th to the 13th centuries, than the classical Rhetorical School of Gaza or classical Library of Caesarea Maritima. Yet the disciplines of rhetoric (the art of discourse) and philosophy were central not only to ancient, classical and post-classical intellectual life but also to the classical heritage of Late Antiquity Palestine. If the capital city of Palaestina Prima, Caesarea, flourished in Late Antiquity, developing into a Mediterranean centre of classicising, learning, theologising and historical writings, the Mediterranean city of Gaza became in the course of the late 5th and early 6th centuries the home of a classicising Christian School of Rhetoric (Kennedy, G. 1994: 255). In the School of Gaza, the classical tradition had become deeply intertwined with the Christian one. Other cities of greater Palestine, such as Ascalon (‘Asqalan) and Scythopolis (Beisan), were also profoundly transformed by this post-classical Christian renaissance of Late Antiquity.

受亚历山大里亚、凯撒利亚-巴勒斯提那和雅典等地多样的希腊化传统的思想与文化影响，以及基督教新柏拉图主义的影响，加沙在古代晚期两个多世纪里，因其极为宽松的环境和繁荣的城市文化与知识氛围（当地居民以基督徒为多数），催生了加沙修辞学派的辉煌兴起。该学派由基督教哲学家和修辞学家领导，其中包括加沙的普罗科皮乌斯（约公元465–528年）。

Intellectually and culturally influenced by a mix of diverse Hellenistic traditions of Alexandria, Caesarea-Palaestina and Athens, as well as by Christian Neo-Platonism, the extraordinarily relaxed setting and flourishing cultural and intellectual urban environment of Christian-majority Gaza for over two centuries in Late Antiquity brought about the spectacular rise of the Rhetorical School of Gaza, which was headed by Christian philosophers and rhetoricians including Procopius of Gaza (c. 465–528

AD) (Westberg 2009; Kennedy, D. 2008: 169) 以及他的门徒加沙的克洛里基乌斯(Choricius of Gaza)。后者活跃于公元6世纪初。在古典传统中，对修辞的热爱与对戏剧表演的热爱相辅相成，在加沙以及巴勒斯坦的其他几座城市中，一种蓬勃发展的戏剧文化应运而生。在以基督徒为主的加沙，无论是私人空间还是公共场所，都滋养了戏剧表演以及学校、"圣剧场"乃至公共"浴场"中的公开修辞展示(Champion 2014: 21‒51)。

AD) (Westberg 2009; Kennedy, D. 2008: 169) and his disciple Choricius of Gaza. The latter flourished in the early 6th century AD. In the classical tradition, love for rhetoric and love for theatrical performance went hand in hand and in Gaza, as well as in several other Palestinian cities, a thriving theatre culture arose. The private and public spaces of Christian-majority Gaza nurtured theatrical performances and public rhetorical displays in schools, ‘holy theatres’ and even public ‘baths’ (Champion 2014: 21‒51).

这一繁荣的文化空间，乃至思想上的变革，在加沙出现，乔治·A·肯尼迪（George A. Kennedy）对此描述如下：

This flourishing cultural space and indeed intellectual revolution in Gaza was described by George A. Kennedy as follows:

加沙位于巴勒斯坦南部海岸,在第五世纪是一座宜人而繁荣的城市,它仍然恪守古老的传统。

Gaza, on the southern coast of Palestine, was a pleasant and prosperous city in the Fifth Century which clung to the old traditions.

朱利安的叛教在那里受到了热烈欢迎。纳西安的格里高利……以及利巴尼乌斯认为其修辞学校……

Julian’s apostasy was greeted there with enthusiasm. Gregory of Naziansus ... and Libanius thought well of its rhetoric schools ...

基督教在一段时期内或许抑制了加沙的古典学术研究,但在五世纪末和六世纪初,加沙却成为一批复古派诡辩家与作家的故乡,他们共同构成了所谓的"加沙学派"。其中最重要的是普罗科皮乌斯和霍里基乌斯,不过也可简要提及其他几位。加沙的埃涅阿斯是一部存世对话录《忒奥弗拉斯托斯》的作者。(Kennedy, G. 2008: 169)

Christianity may for a time have inhibited classical studies in Gaza, but in the late Fifth and early Sixth Centuries it was the home of a series of Classicizing sophists and writers who together constitute what is known as the School of Gaza. The most important of these are Procopius and Choricius, but brief mention may be made of several others. Aeneas of Gaza was the author of a surviving dialogue entitled Theophrastus. (Kennedy, G. 2008: 169)

在古代晚期之前的许多个世纪里,加沙以及阿拉伯的水手和商人,一直是从印度经由南阿拉伯通往地中海东部和西部的长途香料贸易路线的核心力量。

For many centuries prior to Late Antiquity, Gaza and Arab sailors and traders had been central to the long-distance spice trade route from India to southern Arabia and then to the Eastern and Western Mediterranean.

加沙在经济和社会方面也十分繁荣。它位于传统的“国王大道”中心，这条大道从埃及出发，途经内盖夫和外约旦，这条交通要道也印证了加沙作为重要港口城市的地位。其港口不仅是巴勒斯坦南部城镇和乡村的门户，也是从阿拉伯半岛南部和印度运往地中海的货物的集散之地（Hirschfeld 2004: 63）。

Gaza had also achieved economic and social prosperity, being at the centre of the traditional King’s Highway from Egypt, with routes running through Naqab and Transjordan – a highway which confirmed its status as a major port city. Its port was not only the gateway to the towns and villages of southern Palestine but also for trade goods arriving from southern Arabia and India to the Mediterranean (Hirschfeld 2004: 63).

Jennifer Hevelone-Harper在其著作《沙漠的门徒：六世纪加沙的修士、俗众与属灵权威》（2005）中指出，六世纪的加沙不仅是巴勒斯坦第一行省（Palaestina Prima）的重要经济、思想与文化中心，也是整个东地中海地区的重要中心。

Jennifer Hevelone-Harper, in Disciples of the Desert: Monks, Laity, and Spiritual Authority in Sixth-Century Gaza (2005), describes 6th century Gaza as a major economic, intellectual and cultural centre not only for Palaestina Prima but for the whole Eastern Mediterranean region:

晚古时期[古代]的加沙是一座举足轻重的文化与经济中心……六世纪的这座城市以其熙熙攘攘的市场、奢华的剧场与浴场、饰有马赛克镶嵌画的壮丽教堂,以及繁荣城市所具备的一切其他设施而闻名。其港口马约马(Maiouma)位于海岸边,距加沙约几英里,加沙不仅是本省巴勒斯坦第一省[Palaestina Prima]的关键商业中心,也是整个东地中海的重要商业中心。这座城市是香料、丝绸和奢侈品的主要目的地,这些货物从东方经陆路商队运来,随后再经海路分销至西部帝国的各个地区。

late antique [Antiquity] Gaza was a commanding cultural and economic center ... the sixth-century city was known for its bustling market-places, its lavish theater and baths, its resplendent churches adorned with mosaics and all the other amenities of a prosperous urban center. With its port, Maiouma, a couple of miles away on the coast, Gaza served as a key commercial center, not only for its own province, Palestine I [Palaestina Prima], but for the entire eastern Mediterranean. The city was a major destination for spices, silk and luxury goods coming overland by caravan from the East; these items would then be dispersed by sea to all parts of the western empire.

当地产品如葡萄酒、果干和亚麻从加沙出口到罗马世界的其他地区，而小麦则从埃及进口，以供养这座人口稠密的城市。此外，一条通往东北方向的道路通向耶路撒冷，那里是基督教朝圣的主要中心，距加沙仅四十英里。来自帝国各地的圣地访客都会把加沙之行安排进行程，去参观这座古老圣经城市，即参孙最后一次获胜之地。

Local products such as wine, dried fruit21 and flax were exported from Gaza to the rest of the Roman world, while wheat was imported from Egypt to feed the crowded city. Moreover, a road to the northeast led to Jerusalem, the chief center for Christian pilgrimage, only forty miles away. Visitors to the Holy Land from all over the empire made sure to include a trip to Gaza in their itinerary to see the ancient biblical city of Samson’s last victory.

除了拥有当地的各种便利设施之外，古代晚期加沙的繁荣还孕育了卓越的知识和文化发展。加沙的修辞学派在整个地中海世界享有盛名。其杰出的演说家在6世纪修辞学的复兴中发挥了重要作用。（Hevelone-Harper 2005: 3）

In addition to boasting local amenities, the prosperity of late antique Gaza nurtured remarkable intellectual and cultural developments. The school of rhetoric in Gaza was famous throughout the Mediterranean world. Its distinguished orators were instrumental in bringing about a revival of rhetoric in the six century. (Hevelone- Harper 2005: 3)

马达巴地图是古代晚期巴勒斯坦行政与官方用法中“Palaestina”一名最著名的现存实物证据，它描绘了公元6世纪时更广大的巴勒斯坦地区。该地图在加沙与埃卢萨之间标出了七个大型村庄和省级城镇。埃卢萨曾一度是“救世的巴勒斯坦”（Palaestina Salutaris）的首府，那里有数位阿拉伯主教，它位于别尔谢巴城西南23公里处。此外，拜占庭时期有两条重要道路穿越该地区，其中包括“香料之路”，纳巴泰阿拉伯人沿此路从东方运输珍贵货物（Hirschfeld 2004: 63‒66）。

The Madaba Map – the most famous surviving material evidence for the official and administrative use of the name Palaestina in Late Antiquity, which depicts greater Palestine of the 6th century AD – shows seven large villages and provincial towns between Gaza and Elusa (at one point the capital of Palaestina Salutaris which had several Arab bishops), 23 kilometres south-west of the city of Beersheba. Also, two important roads crossed the region in the Byzantine period, including the route of the ‘Spice Road’ along which the Nabataean Arabs transported precious cargoes from the East (Hirschfeld 2004: 63‒66).

在古代晚期的加沙，通行的语言是希腊语（通俗希腊语，即希腊化时期的共同语）和拉丁语，不过居住在整个巴勒斯坦及加沙一带的加萨尼王朝阿拉伯人讲阿拉伯语，而巴勒斯坦农民中的大多数人讲阿拉姆语。普罗科皮乌斯（Procopios）出生于加沙，他必须与前述著名的6世纪巴勒斯坦历史学家、凯撒利亚-巴勒斯坦的普罗科皮乌斯（Prokopios）区分开来。加沙的普罗科皮乌斯是一位本土的基督教智者和修辞学家，也是巴勒斯坦第一省其家乡加沙那所著名修辞学派最重要的代表人物之一。该学派对修辞学这一学科产生了持久的影响。普罗科皮乌斯几乎一生都在加沙从事教学，并撰写哲学和修辞学论著。

Koine Greek and Latin were the prevalent languages of Late Antiquity Gaza, although the Ghassanid Arabs, who resided throughout Palaestina and in Gaza, spoke Arabic and much of the Palestinian peasantry spoke Aramaic. Procopius (Procopios) of Gaza – who must be distinguished from the aforementioned renowned 6th century Palestinian historian Prokopios of Caesarea-Palaestina – was an original Christian sophist and rhetorician, and one of the most important representatives of the famous Rhetorical School of his native Gaza in Palaestina Prima, a school with a lasting impact on the discipline of rhetoric. Procopius spent nearly all of his life in Gaza teaching and writing philosophical and rhetorical tracts.

然而,我们对他的了解主要来自他的书信,以及他的弟子兼继承人、加沙的科里基奥斯(Chorikios of Gaza)所写的颂词(希腊文:enkomion,字面意为对某人的赞美)。后者是另一位重要的巴勒斯坦修辞学家,也是阿纳斯塔修斯一世皇帝(公元491–518年)时期加沙修辞学派的代表人物。被广泛称为加沙修辞学派的这一流派的颂词,也提及古代晚期修辞教学和修辞体裁中逐渐形成并繁荣起来的各种独特面向。科里基奥斯·加沙的存世作品涵盖了后古典希腊修辞学的主要体裁,体现了加沙修辞学派优雅的风格,其特点包括独特的修辞手法,以及对元音相接(hiatus)的顽固回避。科里基奥斯的作品还以其对加沙两座教堂的赞美性描述而闻名,这些描述是早期教堂建筑中最突出的艺术描述(ekphrasis)范例之一,即对视觉艺术作品进行生动、戏剧化的口头描绘。22

However, what we know about him comes mainly from his letters and from the encomium (Greek: enkomion, literally the praise of a person) of his disciple and successor Chorikios of Gaza. The latter was another major Palestinian rhetorician and a representative of the Gaza School of Rhetoric in the time of Emperor Anastasius I (491–518 AD). The encomium of what became widely known as the Gaza School of Rhetoric also refers to the distinct aspects of rhetorical pedagogy and rhetorical genres of Late Antiquity that developed and flourished. The surviving works of Chorikios of Gaza, which encompass the main genres of post-classical Greek rhetoric, are represented in the elegant style of the Gaza School of Rhetoric with its special features and peculiarly persistent avoidance of hiatus. Chorikios’ work became also known for its panegyrical descriptions of two churches in Gaza, descriptions which consist of some of the most prominent early examples of ekphrasis – a graphic, dramatic, verbal description of a visual work of art – of church buildings.22

公元637至638年间，第三任哈里发欧麦尔（‘Umar）使巴勒斯坦完全归入伊斯兰教的统治之下。他以前所未有的速度扩大哈里发国（khilafah）的疆域，征服了萨珊帝国以及拜占庭帝国约三分之二的领土。在690年代，倭马亚王朝的马尔万家族统治者在整个巴勒斯坦，尤其是伊利亚（Iliya，即圣城Bayt al-Maqdis / 耶路撒冷）开展了规模宏大的建设工程。拜占庭时期巴勒斯坦和沙姆地区（Bilad al-Sham）的教堂建筑风格，对倭马亚时期巴勒斯坦的伊斯兰建筑产生了深远影响，其中最著名的例子是精美的八角形建筑岩石圆顶（Qubbat al-Sakhrah），由哈里发阿卜杜勒·马立克·本·马尔万于685至691年间主持修建。

Palestine was brought fully under Islam in 637‒638 by the third Caliph ‘Umar, who expanded the Caliphate (khilafah) at an unprecedented rate, conquering the Sasanian Empire and about two-thirds of the Byzantine Empire. In the 690s the Umayyad Marwanid rulers embarked on a colossal building programme in Palestine in general and Iliya (Bayt al-Maqdis/ Jerusalem) in particular. The church architectural styles of Byzantine Palestine and Bilad al-Sham significantly influenced the Islamic architecture of Palestine under the Umayyads, the most celebrated example of which was the exquisite octagonal structure of the Dome of the Rock (Qubbat al-Sakhrah), sponsored by Caliph ‘Abdel Malik ibn Marwan in 685‒691

公元。它是世界上现存最古老的穆斯林建筑，其镶嵌画中可以清楚看出拜占庭时期巴勒斯坦的影响。伊斯兰教和穆斯林统治下的巴勒斯坦继承了拜占庭巴勒斯坦的文化、物质、行政和知识遗产。对拉姆拉（al-Ramla）的考古发掘——该城曾作为巴勒斯坦军区（Jund Filastin）的首府长达三个半多世纪——发现了包括狮子、鸟类和驴子在内的动物镶嵌画（Petersen 2005）。伊斯兰教还吸收并进一步发展了希腊的亚里士多德哲学传统和基督教新柏拉图主义。新柏拉图主义是公元3世纪兴起的一种哲学传统，一直延续到公元529年东罗马皇帝查士丁尼一世关闭雅典柏拉图学园之后不久。

AD. It is the oldest extant Muslim monument in the world and Byzantine Palestine influences are evident in its mosaics. Islam and Muslim Palestine inherited the cultural, material, administrative and intellectual heritage of Byzantine Palestine. Archaeological excavations at al-Ramla, the capital of Jund Filastin for over three and a half centuries, discovered mosaics with animals including lions, birds and donkeys (Petersen 2005). Islam also absorbed and developed further the Greek Aristotelian philosophical traditions and Christian Neo-Platonism, a tradition of philosophy that arose in the 3rd century AD and persisted until shortly after the closing of the Platonic Academy in Athens in 529 AD by Emperor Justinian I.

然而,公元4至6世纪的拜占庭巴勒斯坦在加沙和凯撒利亚-巴勒斯坦重新塑造并进一步发展了希腊的传统。

However, Byzantine Palaestina of the 4th‒6th centuries AD recreated and developed further the Greek traditions in Gaza and Caesarea-Palaestina.

随后，伊斯兰的黄金时代也将这些传统译成阿拉伯文，并在学术与科学上加以进一步发展，首先是在阿拔斯王朝的首都巴格达（自公元七世纪末起）。

Subsequently the Golden Age of Islam also translated these traditions into Arabic and developed them further intellectually and scientifically, first in the Abbasid capital city of Baghdad (from the late 7th century onwards)

……并且在之后的安达卢斯倭马亚王朝首都科尔多瓦（自10世纪起）。大巴勒斯坦——即加沙、凯撒利亚-巴勒斯提那、阿什克伦（'Asqalan）、耶路撒冷、斯基托波利斯（贝桑）——所蕴藏的非凡的知识、物质与科学遗产，在8至13世纪伊斯兰黄金时代的诸多文化路径中，提供了其中一条，这并非难以想象之事。

and later in the Andalus Ummayad capital city of Cordoba (from the 10th century onwards). It is not inconceivable that the extraordinary intellectual, material and scientific heritage of greater Palestine, that is, Gaza, Caesarea-Palaestina, Ascalon (‘Asqalan), Jerusalem, Scythopolis (Beisan), provided one of the many cultural routes to the Golden Age of Islam from the 8th to the 13th century.

修辞学派在加沙也参与了对前几个世纪注释者观点的汇编，其工作有助于古文字学的发展。古文字学研究古代和历史上的手写字体，以及书写的形式与过程。与古文字学家最为相关的重要发展是字体。这一问题同样适用于链注（catenae，拉丁语意为“链条”）及其与边注（scholia）的关系。“链注”一词专用于带注释的圣经文本，而非古典文本。链注与边注的区别在于，前者会尽力注明权威人士的姓名，通常置于引文之前。在链注中，作者更多地扮演汇编者和编辑者的角色，自己几乎没有增添什么内容。

The Rhetorical School of Gaza was also involved in collating the opinions of commentators of preceding centuries and its work contributed to palaeography, the study of ancient and historical handwriting and of the forms and processes of writing. The most important development that concerned palaeographers was script. This issue is also applicable to the catenae (Latin for chain) and its relationship to scholia. The term catenae is reserved for annotated biblical texts rather than classical texts and the distinction made between catenae and scholia is that the former makes an attempt to cite the name of the authority, usually before the quotation. In catenae the author is more of a compiler and editor with very little to add to the work.

拜占庭历史学家N. G. Wilson首次提出，串注（catenae）源自5世纪的加沙巴勒斯坦学派。

Historian of Byzantuim N. G. Wilson was the first to suggest that catenae come from the Palestine School of Gaza in the 5th century.

Procopius of Gaza 描述了他的方法，以下是一段出自某篇“假设”（hypothesis）的摘录：“蒙神赐予能力，我们将从教父及其他人那里留下的解释收集起来，编入《八书》，将这些来自注释与不同论述的内容汇集在一起。”由此我们得知，Procopius 从权威著作中摘选内容并将其加入正文。这使文本得以扩充，同时也使教父们的各种观点汇编变得更易于使用。Zosimus of Gaza 是阿纳斯塔修斯皇帝在位期间的一位诡辩家。他编写了一部按字母顺序排列的修辞学词典，以及一部关于德摩斯梯尼和吕西亚斯的注释。据11世纪拜占庭历史学家 Georgius Cedrenus 记载，Zosimus of Gaza 于芝诺在位期间，即公元490年被处死。

Procopius of Gaza describes his method in the following excerpt from a hypothesis: ‘Having been supplied the ability before God, we collected the explanations which were put down from the Fathers and the others into the Octateuch, combining these things from commentaries and different sayings’. From this we learn that Procopius took selections from authorities and added them to the text. This expanded the text but made the corpus of opinions of the Church Fathers more manageable. Zosimus of Gaza was a sophist during the time of Emperor Anastasius. He wrote a rhetorical lexicon according to the alphabet and a commentary on Demosthenes and Lysias. According to 11th century Byzantine historian Georgius Cedrenus, Zosimus of Gaza was put to death during the reign of Zeno in 490 AD.

一方面，我们可能有一位与普罗柯比同时代、参与古典作家注释（scholia）的佐西穆斯，另一方面，也可能存在两位同名的人。加沙的注释家佐西穆斯可能活跃于5世纪中叶。若如此，他或许是引入归于某位佐西穆斯的那类注释做法的人（Wilson 1967: 254）。加沙学派并不区分scholia（对古典文本的边注）与catenae（对圣经文本的边注）。论及加沙catenae的起源，Timothy Seid写道：‘证据表明，（基督教神学家的）圣经文本边注大约始于5至6世纪，即便不是出自加沙学派本身，也very probably源自巴勒斯坦。’23

On the one hand, we may have a Zosimus contemporary with Procopius who was involved in scholia on classical authors or, on the other hand, there may have been two of that name. It is possible that the scholiast Zosimus of Gaza flourished in the mid-5th century. In that case, he may have been responsible for introducing the practice of entering scholia such as is attributed to a Zosimus (Wilson 1967: 254). The School of Gaza did not make a distinction between scholia (marginal commentary on classical texts) and catenae (marginal commentary on biblical texts). Commenting on the beginnings of catenae in Gaza, Timothy Seid writes: ‘The evidence suggests that marginal commentary on biblical texts [by Christian theologians] had a beginning in the fifth to sixth century and was probably of Palestinian origins if not the School of Gaza itself ’.23