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13 Christians at the Thermo-Mineral Baths In ARAM, 18-19 (2006-2007) 13-32. doi:E. DVORJETSKI 10.2143/ARAM.18.0.2020720 13 CHRISTIANS AT THE THERMO-MINERAL BATHS IN ROMAN-BYZANTINE PALESTINE* Prof. ESTÉE DVORJETSKI (Oxford Brookes University) INTRODUCTION As one of the most sacred regions in Christian tradition, the area of the Sea of Galilee has attracted many visitors and pilgrims, as well as scholars and writers. In this framework, the place of thermo-mineral baths is not absent, and extensive attention has been paid to two central healing sites in the area, Hammei-Tiberias and Hammat-Gader, both of which flourished in the Ro- man-Byzantine period (Dvorjetski 1999c; Id., 2004). Testimonies about Christians at the spas are found in varied sources: his- torical, literary, geographical, theological, and archaeological. Nevertheless, the concentrated information exists in the itineraria, the literature of the pil- grims themselves (Wilkinson 1977; Turner & Turner 1978; Hunt 1982; Turner 1987; Ousterhout 1990; Walker 1990; Limor 1999). In addition to Hammei-Tiberias and Hammat-Gader, thermo-mineral baths are located along the Syro-African Rift along the Jordan. Most of them are situated near the eastern shore of the Dead Sea. Hammath-Pella – identi- fied with Hamman ad-Dable Dable, north of the Decapolis city of Pella; Hammei-Livias – across the Jordan River, opposite Jericho called nowadays Tell er-Râmeh; Hammei-Ba’arah – identified with Hammam Ez-Zarqa; and Hammam Ez-Zara known from antiquity as the springs of Kallirohe. Another one is Emmaus-Nicopolis, known as Hammtha in Judaea – situated at the Aijalon Valley on the road that ascends from the west to Jerusalem. All the sites have almost identical terms, such as Hammat, Hammei or Hammtha in Hebrew, Syriac and Aramaic since they are the dominant, inseparable compo- nent of each of the mother cities. Emmaous or Emmatha is a Hellenized ver- sion of the Hebrew Hammat, meaning ‘Hot Springs’ (Dechent 1884; Hirschberg 1920; Lachmann 1933; Frazer 1951; Abu-Ajamieh, Bender & Eicher 1989; Dvorjetski 1992a; Id., 2001-2002). Hippocrates of Cos (c. 460–c.-377 BCE), traditionally regarded as ‘the fa- ther of medicine', was the first physician to use thermal balneology systemati- cally to cure his patients. His ideas were developed by Galen (129-200 CE), Soranus and Oribasius of the fourth century CE, and others. Thermo-mineral baths were recommended for the treatment of specific complaints, such as dis- turbances of the urinary and digestive tracts, rheumatism, general debility, 06-8819_Aram 18-19_02_Dvorjets 13 06-26-2007, 16:28 14 CHRISTIANS AT THE THERMO-MINERAL BATHS nerve problems, dermatological conditions, vaginal infections, venereal dis- eases, and inflammation of the lungs (Fontanille 1985; Jackson 1990; Dvor- jetski 1994b; Id.,1995; Id., 1996a; Id.,1996b; Id., 1997a; Jackson 1999; Dvorjetski 2000b; Id., 2002). This paper discusses the following central topics: (A) The contribution of the Church Fathers and pilgrims to the study of the thermo-mineral baths in the eastern Mediterranean basin; (B) The position of the Church toward baths and bathing and bathing as a medical measure; (C) Aims and deeds of Chris- tians at those spas in the Roman-Byzantine period based on epigraphic finds. THE CONTRIBUTION OF THE CHURCH FATHERS AND PILGRIMS TO THE STUDY OF THE THERMO-MINERAL BATHS THERMAL BATHS OF TIBERIAS The flowering and publicity of the Hammei-Tiberias were described in favorable terms throughout the generations. The baths brought not only eco- nomic blessing, but also a new bathing culture, which had great impact on the lives of the residents. Let us take some landmarks of the history of the thermo- mineral baths (Kindler 1961; Buchmann 1968; Kurland 1976; Dvorjetski 1992a, 93-103). The Christian pilgrim Antoninus of Placentia from north Italy visited the re- gion in 570 CE. He extols the salty and sweet water of the thermal springs of Tiberias for its therapeutic properties (Itinerarium, 7, 132; Stewart 1896, 6). Saint and historian the venerable Bede, a monk at the Benedictine community at Jarrow, known as the ‘Father of English History', documented the holy places in 729 CE (De locis sanctis, 1898, 316): Tiberias thermal and salubrious springs. The head of the Christian community in Antioch, the twelve century histo- rian Michael the Syrian, who visited the Holy Land, tells of the uniqueness of Hammei-Tiberias, the hotels and inns close-by the baths (Chronique, 466): The baths were built by [King] Solomon son of David… For the use of those who want healing, there were also pottery jars in it that were artistically arranged, with writing on every one of them: the frequency with which it activated the stomach of a person who drinks from it. The thermal waters of Tiberias were known as being a medicine for various illnesses when this water is drunk; its special natural attributes were known to be of benefit to the urinary and digestive tracts, according to the literature of the Sages and to Maimonides, a contemporary of Michael the Syrian. Today there are only some poor remnants of the magnificent thermal baths of Hammei-Tiberias from the Roman-Byzantine era. 06-8819_Aram 18-19_02_Dvorjets 14 06-26-2007, 16:28 E. DVORJETSKI 15 HAMMAT-GADER The Thermae, which spread out over an area of 5000m2, was built around a spring of mineral water, Ein el-Maqleh. The site earned many titles from the Church Fathers and pilgrims, who serve as reliable witnesses to the efferves- cent life and colorful atmosphere that prevailed there in the Roman-Byzantine period, as well as to the names of the site, and its functioning (Sukenik 1935; Hirschfeld 1987; Dvorjetski 1988; Schürer 1993, 132-136; Hirschfeld 1997; Dvorjetski 1988; Id., 1992a; Id., 2003). The first to mention the most impressive monumental baths in the Levant was the well known theologian Origen (185-254 CE). He interprets the verse in John 6:41 (Commentaria): Gadara is a city in Judaea, next to which are famous thermae (qermá). It is clear from this testimony that the thermo-mineral baths were in use in the mid-third century CE. Thus, they were constructed at the beginning of that century or even earlier, in the second century CE, and their fame spread. The explicit testimony of the Church Father Origen for the first time comprises a decisive contribution to the history of Hammat-Gader. In 363 CE a famous earthquake devastated Palestine. In a Syriac manu- script, a late copy of a letter attributed to Cyril bishop of Jerusalem, Cyril names the towns destroyed by the earthquake, including Ayna deGader [= the spring of Gader] (Brock 1979). According to the many rebuildings of the baths, which were excavated in 1979-1982, it is possible to attribute much of this work to the repair of damage caused by this earthquake. Several altera- tions and building repairs can be distinguished; and the testimony of Cyril can be related to this (Hirschfeld & Solar 1981). The residents of the mother city Gadara and its suburb Hammat-Gader, under the guidance of the Tenth Legion Fretensis, exploited the renovation work that was undertaken following the earthquake in order to improve and beautify the spa (Dvorjetski 1993; Id.,1994c; Id., forthcoming [b]; based on the original concept of Künzl 1986). Emerging from the descriptions of the Church Father Epiphanius – bishop of Salamis, who founded his monastery at Beit Guverin-Eleutheropolis in the fourth Century CE – is a colourful atmosphere that prevailed at the site, which attracted people seeking healing from throughout the Empire. A kind of annual fair Panßguriv was conducted there during which men and women bathed together. Epiphanius objects loudly to the corruption and the low mo- rality during the annual festive assembly. He also related that the Patriarch's son accompanied by Joseph the Comes, spent time at the baths with youths, who tried to drag women into the nearby caves and tempt them into carnal acts. A Christian virgin who during bathing there was molested by that young man, drove him away with the sign of the cross (Panarion, XXX:7; Williams 1987, 125; Hirschfeld, 1987, 104-105; Dvorjetski 1988, 93-94; Id., 106-107). 06-8819_Aram 18-19_02_Dvorjets 15 06-26-2007, 16:28 16 CHRISTIANS AT THE THERMO-MINERAL BATHS The central event of the panßguriv was the regional ritual honoring Heracles, patron and defender of merchants (Safrai 1984, 158), while the Jeru- salem Talmud (Shabbat 3, 4 [6a]) discusses the fair as being intended first and foremost to honor the tre⁄v Xáritev [= The Three Graces]. The atmosphere of corruption and adultery is also manifested by the literature of the Sages, particularly in discussions by the Sages of the many illegitimate children found there and the various proposals for solving this complicated halakhic problem (e.g. Dvorjetski 1994a; Id., 1999 Id., 2000a). The most interesting literary reference appears in the itinerarium of Antoninus from Placentia (Itinerarium, 7, 132): Three miles from the city [Gadara] there are hot springs, called the baths of Elijah. There lepers cleanse themselves; they receive meals from a hospice… In the evening hours the baths fill up… there is a large bathtub. When it is full, all the openings are closed, and they [= the lepers] are sent inside with candles and incense… They sit in this bath-tub the whole night. When they fall asleep, a per- son who is to be cured has a certain vision, and when he relates it, the baths them- selves are not used for seven days, and within seven days, he is healed. According to this testimony, a public hospice was built in order to provide therapeutic services and entertainment for the visitors. In the Byzantine period, the residents of Hammat-Gader and Gadara adopted the biblical traditions about Elijah, and called the medicinal baths or part of it after him Thermae Heliae.
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