Forgotten, as if you never were.

Forgotten, as if you never were.

像鸟儿暴死，像一座被遗弃的教堂，你将被遗忘，像一场过往的爱情，像夜里的一朵玫瑰……当我被遗忘时，你也被遗忘！（马哈茂德·darwish，《被遗忘，仿佛你从未存在》25）

Like a bird’s violent death like an abandoned church you’ll be forgotten, like a passing love and a rose in the night ... forgotten when I’m forgotten! (Mahmoud Darwish, Forgotten As If You Never Were25)

"沙漠神学"与古代晚期巴勒斯坦、埃及和叙利亚的修道院在近东社会中发挥了重要作用，"沙漠教父"如今被广泛公认为基督教神学、灵修和教义发展史上的关键人物（Binns 1994）。如果说地中海城市凯撒利亚·马里提马和加沙以其著名的学者、图书馆和知识分子代表了思想上的巴勒斯坦（Palaestina of the mind），那么巴勒斯坦的修道传统则代表了心灵上的巴勒斯坦（Palestine of the heart）。后者对基督教和伊斯兰教的世界性修道传统，以及整个宗教神秘主义，都产生了巨大影响。根据穆斯林传统，先知穆罕默德ﷺ曾在哈乌兰地区布斯拉镇的一座基督教修道院中会见过修士巴希拉（Sergius），当时该地区是巴勒斯坦第二行省（Palaestina Secunda）不可分割的一部分。

‘Desert theology’ and the monasteries of the desert of Late Antiquity Palestine, Egypt and Syria played an influential role in Near Eastern societies, and the ‘Desert Fathers’ are widely acknowledged today as key figures in the history of Christian theology, spirituality and doctrinal developments (Binns 1994). If the Mediterranean cities of Caesarea Maritima and Gaza, with their renowned scholars, libraries and intellectuals, represented Palaestina of the mind, the monastic traditions of Palaestina represented Palestine of the heart. The latter had a huge impact on the worldwide monastic traditions of both Christianity and Islam and religious mysticism in general. According to Muslim tradition, the Prophet Muhammad met the monk Bahirah (Sergius) in one of the Christian monasteries in the town of Bosra in the Hauran region, then an integral part of Palaestina Secunda.

在“三个巴勒斯坦”中，加萨尼德阿拉伯基督徒大多信奉基督一性论。如果说古代晚期的加沙凭借其仿古修辞学派，成为哲学、修辞学、戏剧和法律的著名中心，那么加沙地区也因其独特的修道传统而闻名。

In the ‘Three Palestines’, Ghassanid Arab Christians belonged largely to monophysitism. If Gaza of Late Antiquity, with its classicising Rhetorical School, became a famous centre for philosophy, rhetoric, drama and law, the region of Gaza also became renowned for its distinct monastic tradition.

诚然，古代晚期巴勒斯坦历史上最引人注目的篇章之一，便是加沙的修道文化及其遗产。

Indeed, one of the most spectacular chapters in the history of Late Antiquity Palestine was the monastic culture and monastic legacy of Gaza.

在公元4至7世纪，巴勒斯坦第一行省（Palaestina Prima）的加沙地区曾兴盛一个注重学术的修道团体。它在5至6世纪基督论的思想论战影响下，形成了独特的巴勒斯坦修道传统，并留下了大量文学著作，这些作品可以被称为“加沙修道学派”（Bitton-Ashkelony and Kofsky 2006）。26

An intellectual monastic community flourished in the region of Gaza in Palaestina Prima from the 4th to the 7th century, creating a distinct Palestinian monastic tradition, shaped by the Christological intellectual battles of the 5th and 6th centuries, and producing a wealth of literary works which might be termed the ‘Monastic School of Gaza’ (Bitton-Ashkelony and Kofsky 2006).26

最早已知的基督教修道主义大约在公元3世纪同时出现在埃及和巴勒斯坦的沙漠中。加沙地区著名的修道发展与巴勒斯坦和埃及两地的经历都密切相关(Hevelone-Harper 2005: ix)。然而,到了4世纪,大巴勒斯坦实际上取代埃及,成为沙漠修道主义的中心。在4世纪至7世纪初之间,巴勒斯坦,尤其是加沙和东耶路撒冷这两个半干旱地区——后者被称为"耶路撒冷沙漠"——"被改造成了一座城市",并成为全球基督教修道运动的中心。

The earliest known Christian monasticism appeared simultaneously in the deserts of Egypt and Palestine around the 3rd century AD. The famous monastic developments of the Gaza region were intimately connected to both the Palestinian and the Egyptian experiences (Hevelone-Harper 2005: ix). However, by the 4th century greater Palestine effectively replaced Egypt as the centre of desert monasticism. Between the 4th and early 7th centuries Palestine, and in particular the two semi-arid regions of Gaza and east Jerusalem – which became known as the ‘desert of Jerusalem’ – was ‘converted into a city’ and became the centre of the global Christian monastic movement.

传奇的沙漠教父与沙漠母亲27是基督教隐修士、修道士和修女,他们对全球基督教及基督教修道制度的发展有着重大影响。巴勒斯坦的修道院曾是知识保存与知识生产的中心,从古老的酿酒技术(巴勒斯坦烈酒)的保存,到古代手稿的抄写与典藏,无所不包。

The legendary Desert Fathers and Desert Mothers27 were Christian hermits, monks and nuns who had a major influence on the development of Christianity and Christian monasticism worldwide. The monasteries of Palestine were a centre for knowledge preservation and knowledge production, from the preservation of the ancient technology of wine-making (of Palaestini liquors) to the copying and archiving of ancient manuscripts.

虽然伊斯兰教统治下的抄写技艺和手稿的广泛流传有了长足发展,但人们对穆斯林的心灵哲学和苏菲苦修主义如何直接或间接地受到埃及和大巴勒斯坦沙漠神秘主义的影响,所知甚少。然而,基督教修道主义中关于心灵的知识或内在洞察,与伊斯兰苏菲主义中的"'Ilm al-Ghayb"或"'Ilm al-Batin"——即关于隐秘、隐藏或内在真理的知识——相对应,其原始灵感见于《古兰经》(4:34、11:49、12:52、12:102、25:4‒6)。奥利金主义以及凯撒利亚·马里提马、加沙、亚历山大和安条克等面向外部世界的地中海城市,为早期基督教提供了仿古典的知识、修辞、思辨和理性基础;而独居、贫穷、苦行、内在静默和"心祷"(耶稣祷告)

While the art of copying and wide circulation of manuscripts developed considerably under Islam, little is known about the ways in which Muslim philosophies of the heart and Sufi asceticism were directly and indirectly influenced by the desert mysticism of Egypt and greater Palestine. However, the knowledge of the heart or inner insight into Christian monasticism corresponds to ‘Ilm al-Ghayb, or ‘Ilm al-Batin – knowledge of the concealed, hidden or inner truth – in Sufi Islam, whose original inspiration appears in the holy Quran (4: 34, 11:49, 12: 52, 12:102, 25:4‒6). While Origenism and outward-looking Mediterranean cities such as Caesarea Maritima, Gaza, Alexandria and Antioch provided the classicising intellectual, rhetorical, speculative and rational underpinnings for early Christianity, the solitude, poverty, austerity, interior silence and ‘prayer of the heart’ (the Jesus Prayer)

这一段文字是关于埃及、加沙地区和大巴勒斯坦的修道团体,其中一个成为了"心之城"。这一巴勒斯坦修道运动把耶稣的生活方式与一种俭朴、隐居的生活结合起来,其中包括禁食、苦修和灵修活动。最重要的是,这种简朴的、"逃避到荒漠"的巴勒斯坦修道生活的核心,是渴望远离权力和有组织的宗教,以及日益壮大的、以城市为基础的官方教会等级制度。

of the monastic communities of Egypt, the Gaza region and greater Palestine became the city of the heart. This Palestinian monastic movement combined the way of life of Jesus with a modest and secluded life which included fasts, mortifications and spiritual activities. Above all, at the heart of this Palestine monastic life of simplicity and ‘desert escapism’ was the desire to shun power and organised religion, and the growing hierarchy of the official, urban-based church.

早期基督教修道团体在巴勒斯坦建立了自治、平等的社群，由一位阿巴（abba，在叙利亚亚拉姆语和古兰经阿拉伯语中均意为“我的父亲”）和一位阿玛（amma，意为母亲）负责修士和修女的精神与社会福利。英语词 Abbot（其女性对应词为 Abbess）意为“父亲”，是各基督教传统中授予修道院院长的教职称号。该词本身源自叙利亚亚拉姆语 abba，而这一词源又基于拜占庭巴勒斯坦的叙利亚亚拉姆语基于单性论（Monophysite）的传统。此后，该称号很快被各语言普遍接受，成为修道院院长的称谓。

The early Christian monastic communities in Palestine established autonomous egalitarian communities with an abba (‘my father’ in both Syriac Aramaic and Quranic Arabic) and an amma (mother) in charge of the spiritual and social welfare of their monks and nuns. The English term Abbot (its female equivalent is Abbess), meaning father, is an ecclesiastical title given to the head of a monastery in various Christian traditions. The term itself is derived from the Syriac Aramaic abba, which is based on this Syriac Aramaic Monophysite tradition of Byzantine Palestine. The title soon became generally accepted in all languages as the designation of the head of a monastery.

到4世纪末，巴勒斯坦已有数十座修道院，居住着数千名修士。巴勒斯坦的沙漠修道制度从远离尘世逐渐转向积极参与社会、关注实际事务。加沙地区、伯利恒、耶路撒冷、Eleutheropolis（Beit Jibrin）、拿撒勒和加利利地区相继建立了众多男修道院与女修道院，并附设医院和学校，照料病人，服务当地社群。这些早期强调平等的修道团体所持的社会教导与伦理，在现代巴勒斯坦基督教神学中得以延续。然而，它们那种思辨性的取向和远离世俗的生活方式，逐渐让位于更加投入、更重实践的神学。

By the end of the 4th century there were dozens of monasteries with thousands of monks in Palestine. Palestine desert monasticism evolved from detachment from the world to social and practical engagement with society. Numerous Palestinian monasteries of monks and nuns were established in Gaza region, Bethlehem, Jerusalem, Eleutheropolis (Beit Jibrin), Nazareth and the Galilee with adjacent hospitals and schools to care for the sick and serve their local communities. The social teaching and ethics of these early egalitarian monastic communities survived in modern Palestinian Christian theology. However, their speculative approach and detached way of life gave way to a more engaged and applied theology.

这一思想奠定了当代有语境化特征的巴勒斯坦解放神学的基础，该神学偏重穷人与被边缘化的底层群体，并反对犹太复国主义的定居者殖民主义以及对巴勒斯坦的占领（Masalha and Isherwood 2014）。他们的社会教义还催生了巴勒斯坦一些更为积极投身社会事务的基督教教会所发展出的学说，这些学说涉及社会正义、贫困与财富、经济和社会组织以及国家的角色等问题。

This formed the basis of modern contextualised Palestinian liberation theology with its preference for the poor, marginalised subaltern and its struggle against Zionist settler-colonialism and the occupation of Palestine (Masalha and Isherwood 2014). Their social teaching also gave rise to the doctrines developed by the more engaged Christian churches of Palestine on matters of social justice, poverty and wealth, economic and social organisations and the role of the state.

在巴勒斯坦,修道院发展出两种截然不同的类型:"隐修士修道院",即劳拉(希腊语:lavra),以及"公修修士修道院"(coenobium28)。最早的劳拉建于巴勒斯坦,希腊语术语Λαύρα(希腊语:小径29)原指隐修士用于独居的一组洞穴或小室,并以一座教堂作为他们每周聚会的中心。从5世纪起,这一术语被专门用于巴勒斯坦半隐修的修道团体,这些团体位于后来被称为"耶路撒冷沙漠"的地区,那里居住着数以千计的隐修士和修士,并建立了数十座劳拉和公修修道院。

In Palestine monasteries evolved into two distinct types: ‘monastery of hermits’, or lauras (Greek: lavra), and ‘communal monastery of monks’ (coenobium28). The first lauras were founded in Palestine and the Greek term Λαύρα (Greek: path29), which referred to the cluster of caves or cells used by the hermits for seclusion, with a church as their weekly meeting centre, was specifically employed from the 5th century for the Palestine semi-hermitical monastic communities in what became known as the ‘desert of Jerusalem’, where thousands of hermits and monks lived and dozens of lauras and communal monasteries were established.

在拜占庭国家的支持下，沙漠修道主义与关于心灵的开明哲学推动了整个大巴勒斯坦地区修道院的大量涌现，包括第一巴勒斯坦（Palaestina Prima）、第二巴勒斯坦（Palaestina Secunda）和萨卢塔里斯巴勒斯坦（Palaestina Salutaris）。

Supported by the Byzantine state, desert monasticism and enlightened philosophies of the heart encouraged the proliferation of monasteries across greater Palestine (Palaestina Prima, Palaestina Secunda and Palaestina Salutaris).

在基督教拜占庭时期，西奈、内盖夫（Nagab/Negev）、纳巴泰地区以及阿拉伯北部（前罗马行省阿拉伯）都隶属于救赎巴勒斯坦行省（Palaestina Salutaris）（Ward 2008: 69）。圣加大肋纳修道院建于548年至565年之间，是一座隶属于救赎巴勒斯坦行省、奉献给亚历山大的圣加大肋的修道院。圣加大肋修道院位于西奈山脚下，而西奈山在《古兰经》中有所提及（《泰变》章，第52章，第1–28节）。对于6世纪和7世纪的当地民众而言，救赎巴勒斯坦、西奈和阿拉伯北部在地理上相互关联，在行政上也是统一的。

Crucially under the Christian Byzantines Sinai, the Nagab (Negev), the Nabataean region and northern Arabia (former Roman Provincia Arabia) were all part of Palaestina Salutaris (Ward 2008: 69). The monastery of St Catherine was built between 548 and 565 as a Palaestina Salutaris monastery dedicated to Saint Catherine of Alexandria. Saint Catherine’s monastery lies at the foot of Mount Sinai, which was mentioned in the Quran (Surah al-Tur, Chapter 52, Verses 1–28). For local audiences in the 6th and 7th centuries, Palaestina Salutaris, Sinai and northern Arabia were geographically linked and administratively united.

耶路撒冷沙漠的修道院发展出了一套庞大的蓄水池系统，用以收集和储存雨水。与此前的纳巴泰阿拉伯人一样，他们因在半干旱、贫瘠的环境中建造高效的集水方法而闻名。

The Jerusalem desert monasteries developed an extensive system of cisterns built to catch and store rainwater, and, like the Nabataean Arabs before them, they became known for their great ability in constructing efficient water collecting methods in the semi-arid and barren environment.

巴勒斯坦第一行省境内有众多修道院,其中包括著名的欧提米乌斯修道院。该修道院建于428年,位于耶路撒冷以东,以亚美尼亚修士欧提米乌斯(377–475)命名。他是拜占庭时期信基督教占多数的巴勒斯坦"耶路撒冷沙漠"修道主义的创立者之一。欧提米乌斯修道院在使4至5世纪定居于巴勒斯坦第一行省的阿拉伯部落皈依基督教方面也发挥了重要作用(见第五章)。该遗址在穆斯林统治时期的数个世纪里继续作为一所重要的基督教修道院运作,12世纪时拉丁十字军又将其进一步扩建。12世纪末十字军被逐出耶路撒冷后,该修道院遭到废弃。从13世纪开始,此地作为耶路撒冷至耶利哥贸易道路上的一座重要巴勒斯坦商队驿站,名为"红色客栈"(al-Khan al-Ahmar),直至奥斯曼时期某个时候最终荒废。附近一座建于16世纪的奥斯曼商队驿站同样名为al-Khan al-Ahmar,用以接待商队商人。

The numerous monasteries of Palaestina Prima included the famous Euthemius Monastery which was established in 428 to the east of Jerusalem and named after the Armenian monk Euthemius (377‒475), who was one of the founders of the ‘Jerusalem desert’ monasticism of Christian-majority Byzantine Palestine. The monastery of Euthemius would also play an important role in converting to Christianity the Arab tribes that had settled in Palaestina Prima in the 4th and 5th centuries (see chapter five). The site continued to function as a major Christian monastery for centuries under Muslim rule and the Latin Crusaders expanded it further in the 12th century. The monastery was abandoned after the expulsion of the Crusaders from Jerusalem in the late 12th century, and beginning in the 13th century the site began to function as a major Palestinian caravanserai, al-Khan al-Ahmar (the ‘Red Inn’), on the Jerusalem‒Jericho trade road, until its final desertion at some point during the Ottoman period. A nearby 16th century Ottoman caravanserai, also named al-Khan al-Ahmar, was built to shelter caravans of traders.

拜占庭时期的许多巴勒斯坦修道院在公元630年代阿拉伯伊斯兰征服巴勒斯坦之后仍然持续兴盛。马尔·萨巴修道院位于约旦河西岸耶路撒冷以南,由一座拉乌拉(Laura)式修道院发展为公修修道院,至今仍在运作。该修道院创建于公元484年的巴勒斯坦第一行省(Palaestina Prima),供奉圣萨巴斯·圣化者(公元439–532年)。30

Many Byzantine Palestinian monasteries continued to flourish after the Arab Islamic conquest of Palestine in the 630s. Mar Saba’s Monastery is located south of Jerusalem in the West Bank. It evolved from a Laura to a communal monastery and continues to function today. Founded in Palaestina Prima in 484, it is dedicated to Saint Sabbas the Sanctified (439–532),30

“巴勒斯坦修道主义的领袖”，其作为创建者和修道院院长的影响力，从5世纪一直延续至今（Patrich 1995）。萨巴斯出生于卡帕多西亚，是一位希腊修士兼司铎，大半生都生活在第一巴勒斯坦行省。他编订了第一部教会礼仪修道规章《耶路撒冷典仪》，这部修道典籍用以规范修道院的生活，并为所有拜占庭修道院提供指导。 第一巴勒斯坦行省另一座著名的修道院是圣希拉里翁修道院，位于今天的加沙地带，以圣希拉里翁（291–371）命名。希拉里翁是一位传说中的沙漠教父，出生于罗马叙利亚-巴勒斯坦行省的萨巴塔（Thabatha），该地位于加沙城以南约5英里处。他在旷野中生活了二十二年之后，这位巴勒斯坦的隐修者名声远播叙利亚-巴勒斯坦及更远的地方，前来寻求他祝福与帮助的人开始造访他在加沙附近的居所。

a ‘leader of Palestinian monasticism’ whose impact as founder and abbot has endured from the 5th century to the present (Patrich 1995). Sabbas was a Cappadacian-born Greek monk and priest who lived most of his life in Palaestina Prima and composed the first monastic rule of church services, ‘the Jerusalem Typikon’, a monastic book to regulate life in monasteries and for guidance of all the Byzantine monasteries. Another famous monastery in Palaestina Prima was Saint Hilarion’s, located in today’s Gaza Strip and dedicated to Saint Hilarion (291–371). A legendary Desert Father, Hilarion was born in Thabatha, then 5 miles south of Gaza city, in the Roman province of Syria-Palaestina. After he had lived in the wilderness for twenty-two years, this hermit of Palestine became famous throughout Syria-Palaestina and beyond and petitioners started to visit his abode near Gaza seeking his blessing and help.

萨巴的生平由他的门徒之一、斯基托波利斯的居里尔（525–559年）所著。斯基托波利斯即现代的伯赛（Beisan），位于第二巴勒斯坦行省。居里尔又名斯基托波利斯的居里尔（Cyrillus Scythopolitanus），是一位基督教修士，也是基督教早期巴勒斯坦修道生活的历史学家（Kazhdan 1991）。十二世纪时，萨巴的遗骨被拉丁十字军带走，此后一直留在意大利。1965年，教宗保禄六世将其归还给巴勒斯坦的修道院，以此向东正教会表示善意。马尔萨巴目前正由联合国教科文组织考虑列为世界遗产（31）。众多修道院在巴勒斯坦的景观上留下了深刻的印记。

Sabbas’ Life was written by one of his disciples, Cyril of Scythopolis (525‒559) (modern Beisan) in Palaestina Secunda; also known as Cyrillus Scythopolitanus, he was a Christian monk and historian of monastic life in Palestine in the early years of Christianity (Kazhdan 1991). Sabbas’ relics were taken by the Latin Crusaders in the 12th century and remained in Italy until Pope Paul VI returned them to the Palestinian monastery in 1965 as a gesture of goodwill towards the Orthodox Church. Mar Saba is currently being considered by UNESCO as a World Heritage Site).31 The numerous monasteries have left their mark on the landscape of Palestine.

它们也保存在巴勒斯坦人的社会记忆中，并保留在一些以“Deir”（修道院）一词开头的现代巴勒斯坦阿拉伯语地名中，不过阿拉伯语词“deir”（复数为diyar）也有“房屋”的意思。

They have also survived in Palestinian social memory and in some of the modern Palestinian Arabic toponyms which begin with the word Deir (Monastery), although the Arabic word deir (pl. diyar) also means house.

如今，优弗弥乌斯修道院的遗址位于西岸的以色列殖民定居点马阿勒·阿杜米姆之内。巴勒斯坦驿站的记忆则保留在一个名叫汗艾哈迈尔（al-Khan al-Ahmar）的巴勒斯坦贝都因小村庄的名字之中，该村位于以色列定居点马阿勒·阿杜莱和卡法尔·阿杜米姆之间。自2010年起，以色列政府便以扩建西岸当地以色列定居点的计划为由，威胁要摧毁这座巴勒斯坦村庄。32

Today the ruins of Euthemius Monastery are located in the Israeli colony of Ma’alie Adumim in the West Bank. The memory of the Palestinian caravanserai was preserved in the name of a small Palestinian Bedouin village, al-Khan al-Ahmar, located between the Israeli settler-colonies of Ma’alei Adumim and Kfar Adumim. This Palestinian village has been threatened with destruction by the Israeli state since 2010 in a plan to expand local Israeli settlements in the West Bank.32