חורבת קציון (Hebrew) | |
 A decorated lintel in Qision | |
  Qision Shown within Israel | |
| Alternative name | Horvat Qazyon (Heb.) Khirbet Qasyun (Ar.) |
|---|---|
| Location | Sde Eliezer,Northern District, Israel |
| Region | Upper Galilee |
| Coordinates | 33°02′34″N35°31′46″E / 33.04278°N 35.52944°E /33.04278; 35.52944 |
| Palestine grid | 199/272 |
| Type | Settlement, cultic structure (synagogue?) |
| History | |
| Periods | Roman period (second to third century CE) |
| Associated with | Jews |
| Site notes | |
| Condition | In ruins |
| Public access | Yes |
Qision (Hebrew:קַצִיּוֹן, also spelledQazion andQatsion) was an ancient settlement inUpper Galilee, now anarchaeological site in northern Israel, featuring the ruins of the settlement, including a public building, possibly anancient synagogue, alongside an inscription dedicated to theRoman emperorSeptimius Severus and his family commissioned by the local Jewish community.[1][2]
The site is known asḤorvat Qazyon[2] (Hebrew:חורבת קציון), and in Arabic asKhirbet Qasyun orKhirbet Keisun.[1][3]
The site is located in the Upper Galilee, approximately 9 km northeast ofSafed[2] and 1 km north ofMeroth, a Jewish village dating from the Late Roman andByzantine periods.[3][4] The hill is covered with largePistacia atlantica trees.[5]
The ruin and the Qision brook are situated within theDishon Stream area, constituting a fire zone. As such, access to the site necessitates prior coordination with military authorities.[6]
Twice mentioned inrabbinic literature,[7] particularly in theJerusalem Talmud, Qision appears in the name of Rabbi Yohanan from Kasion (Hebrew:רִבִּי יוֹחָנָן דְּקַצִיּוֹן),[8][1] elsewhere as Karṣion (Hebrew:רִבִּי יוֹחָנָן דְּקַרְצִיוֹן),[9] a sage from the third century.[7][10] These passages strongly suggest the presence of a Jewish community at the site during the second and third centuries CE.[7] This is further supported by surveys conducted on the site, which revealed a primary period of occupation during the same period.[7]
Archaeologist Zvi Ilan proposed that the name Qision is derived from the Hebrew wordקצה, meaning "edge," reflecting its position as one of the northernmost points of Jewish settlement inGalilee.[11]
During the reign of theRomanSeveran dynasty, Qision was part of theprovince ofSyria Phoenice.[2] The site experienced another period of occupation during theMamluk era, particularly the 13th and 14th centuries, when it was possibly occupied by a Muslim group.[7]
In a tradition originating from Safed in the 16th century, Qision is believed to house the tombs of Rabbi Yohanan from Kasion and RabbiShimon Ben Lakish.[12]
Qision's ruins were first discovered in 1860 byErnest Renan.[7] The Arabic termKhirbet Keisun, recorded in thePEF Survey of Palestine, preserves the ancient name.[3][11]
The discovery of a distinctive complex of structures in Qision, comprising a sizable monumental building and a western structure, unparalleled elsewhere, alongside an inscription honoring the Roman emperor (seebelow), has sparked significant scholarly debate about its intended function. Opinions are split between two interpretations:Jewish synagogue or aSyro-PhoenicianRoman temple.[3][4]
Ernest Renan, who discovered the site in 1860, andVictor Guérin, who referenced it in his 1880 book, both identified the structure as a synagogue. However,PEF explorersConder andKitchener, following their visit in 1877, proposed identifying it with a Roman temple, dating back to the same period as the Temple atKedesh.[7]
In the 20th century, E.W.G. Masterman, in his 1909 writing, identified the site as a synagogue. Conversely, in a 1916 study, E. Kohl and C. Watzinger classified it as a temple, drawing parallels to Kedesh and other Roman temples in the region. In 1987, following a survey, A. Bar Oz and Zvi Ilan concluded that it was a public building withpagan characteristics.[7]
In an effort to resolve this dispute, Rachel Hachlili and Ann E. Killebrew undertook three survey seasons at the site in 1992 and 1997.[3] Despite their consensus that it was not a synagogue, they arrived at differing conclusions.[7]
Killebrew proposed that the structure might have functioned as part of a cultic complex for ceremonies or festivals, constructed by local Jews to honor the imperial family ofSeptimius Severus.[3]
Hachlili interpreted the site as a complex that served as a communal and religious center forpriestly families relocating to Galilee after theJewish–Roman wars, along with the local Jewish communities, serving as a space for the performance and preservation of priestly rituals. According to her analysis, the architectural features and the presence ofritual purification pools and anincense altar suggest its role in maintaining Jewish religious practices following thedestruction of the Temple. This includes facilitating rituals likeincense burning and theWater Libation Ceremony observed in the Temple duringSukkot.[13]
Next to the northern wall of the monumental structure is a decorated, broken lintel adorned withgrapevine branches bearing clusters of grapes, alongsideAcanthus syriacusleaves.[6]
AGreek-language inscription was found in Qision, dating to 195/6 CE.[2] Discovered near an ancient building in 1860 byErnest Renan,[3][14] it was rediscovered in 1984.[2] This inscription, originally part of alintel, is dedicated to the salvation ofSeptimius Severus andhis family.[2]
The inscription is missing a section from the right corner. On the left side, awreath with stylized leaves ending in a ribbon bound in a'Hercules' knot features the name ofJulia Domna. A similar wreath on the right side is missing.[2]
The inscription was dedicated by the local Jewish community, as indicated in its text "in accord with the vow of the Jews" ([ἐξ] | εὐχῆς Ἰουδαίων). The Jewish villagers of Qision sought to display their loyalty to the imperial family, mirroring the practices of other communities in the province of Syria.[2]
Similar inscriptions have been uncovered in Pannonia and Ostia, while a midrash refers to a synagogue known as "of Severus" in Rome. Scholars interpret the existence of such inscriptions, which uncommonly praise rulers in ancient Jewish contexts, as indicative of the special honor bestowed upon the Severan dynasty by Jewish communities.[12]
Similar inscriptions have been discovered inPannonia andOstia, while onemidrash references a synagogue known as "of Severus" in Rome. According to one interpretation, this unusual occurrence of mentioning rulers, especially with praise, in ancient Jewish inscriptions suggests that the Jews held the Severan dynasty in special esteem.[12]
To the west of the public structure lie the remnants of anolive oil press, suggesting that the local inhabitants derived their livelihood from cultivating olive trees and producing olive oil. Severalburial caves are situated on the southern slope of the ruin.[6]
{{citation}}: CS1 maint: work parameter with ISBN (link){{citation}}: CS1 maint: work parameter with ISBN (link){{citation}}: CS1 maint: work parameter with ISBN (link){{citation}}: CS1 maint: work parameter with ISBN (link) Ancient synagogues (Second Temple and Talmudic periods) | ||||||||||
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