The winter of 1995-6 was a hard one for Jerusalem, particularly for archaeologists. Rabbi David Schmidl and his organization, Atra Kadisha, were terrorizing the Antiquities Authority. In Jaffa, a ritual Pulsa di Nura curse was cast on three Antiquities Authority employees who participated in a salvage excavation — part of the early stages of the construction of the Andromeda Hill housing project — in which many graves had been discovered. In Jerusalem’s Mamilla region archaeologists were still licking their wounds from their battles with the ultra-Orthodox over the burial caves that had been found there.
But Amir Drori, the director-general of the Antiquities Authority at the time, was not about to compromise with Schmidl and his team.
Maybe that is why, when the Ophel Archaeological Park was about to be built, and the fate of the burial caves on the eastern slopes of the Temple Mount — most of which are from the Byzantine era — had to be decided, the high-ranking personnel of the Antiquities Authority chose one of the coldest, rainiest nights of February to visit the site, and did so only after midnight.
In the area that stretches between the eastern wall of the Temple Mount and the channel of Nahal Kidron there is a Muslim cemetery right up against the wall of the Temple Mount. But it was the haredim, not the Muslims, whom the archaeologists feared. The Antiquities Authority officials who visited the slope at the foot of the wall on the Temple Mount that night were Drori (who has since passed away), Gideon Avni (the district archaeologist of Jerusalem) and Boaz Zissu (then the director of the unit in charge of preventing the theft of antiquities).
Benny Liss, the archaeological affairs reporter at Channel One, who had close ties with the Antiquities Authority, joined the group. They entered some of the caves that night, along with Liss and a small team. It appears that an agreement had been reached that the reporter would be allowed to tag along solely for documentation purposes, and not for release to the media.
Last weekend, three days before the fast of Tisha B'Av, Liss, now retired, dropped an archaeological bombshell. For the first time, at a conference given by Megalim, the City of David Institute for Jerusalem Studies, he showed the footage that he had filmed in those caves that night. Along with the shocking images of skeletons he filmed, came Liss' own theory, that the skeletons belonged to the 6,000 people who had been killed on the Temple Mount during the destruction of Jerusalem, as described by first-century Jewish historian Flavius Josephus. The audience was in shock.
On Sunday, the main points of Liss' theory were printed on the news pages of Israel Hayom. Since then, the foreign and local media have had Liss’ phone ringing off the hook. I went back to him as well, and together we watched the film again.
Laid out in an orderly fashion
First, here is a clear, succinct description of the footage. Night. Darkness. Liss holds a flashlight. The cameraman holds a lamp. The lighting is not optimal, but they make do. Liss goes down the stairs into the cave, the photographer following him. The floor of the cave is covered with skeletons, bones and fragments of bones. There is also a bit of carbonized material there. Some of the skeletons are not intact. One is missing a leg. Two of them look like they were laid there in a more orderly manner instead of merely thrown inside.
The images are reminiscent of a large mass grave. Thousands upon thousands of bones, if not more. Liss recalls: “It was very disturbing."
"I wanted to see how deep the bones went. I lay on top of them and put my arm in as far as it would go, until my shoulder was also inside. I didn’t reach the bottom,” he says. The last images in the film are of Liss and his cameraman leaving the cave, breathing heavily and reciting the blessing: “Blessed is He who raises the dead.” Cut.
Liss offers a theory, “not a scientific statement,” he says. Unlike the adjacent burial caves, there are no Christian symbols, such as crosses, or accessories or sandals in this cave. The cave, which is near the Golden Gate, was the ideal place for the Romans, who stayed on the Temple Mount for a month after destroying the temple, to bury the thousands of corpses. The corpses could not be removed west of the area of the Western Wall because that was the way to the upper city, which the Romans had not yet occupied. They could not go north because that was the way they had come to conquer the city. Nor could they go south to the built-up area of the Hulda Gate, which was the entrance to the Temple — that was not proper. For the Romans, the caves to the east, near the Golden Gate, which were much lower down at the time, were a natural solution.
Liss relies on Josephus’ shocking description of the events and also on the research done by historian Nathan Shor, who documented the literature of travelers to the Land of Israel. Shor’s research cites evidence that Jews were among those buried on the slope that Liss and his associates visited that night. Shor quotes the account of an unnamed Jew, a student of Nahmanides, who wrote about the discovery of Jewish graves on the slope facing the Mount of Olives, at the foot of the city wall. He also quotes a similar account by an Italian monk, Niccolo da Poggibonsi, but relies mostly on the description of the region given by Rabbi Yitzhak ben Meir Latif, who was born in Italy in the second half of the 15th century. Latif reports that the Muslims took the Jewish cemetery beside the Golden Gate from the Jewish community and pushed the Jews to the lower slope that was closest to the Mount of Olives.
Retracing past excavations
Dr. Dotan Goren of Bar-Ilan University, who documented the Jewish efforts to buy land in the holy sites in Jerusalem and its environs during the Ottoman era, gathered quite a few accounts of ancient Jewish burial sites there. Liss believes that the cemetery that was taken from the Jews was the continuation of the Jewish settlement that existed there and of the disorderly burial that the Romans gave the Jews who had been killed during the destruction.
The big problem for Liss, and also for the archaeologists with whom we spoke this week, is that the burial cave was never sampled. The bones and any other findings that may be there were never dated. The cave was sealed by officials of the Antiquities Authority as quickly as it had been opened because the people in charge of the Ophel promenade project had promised that the caves would not be disturbed during the construction of the promenade and the improvement of the road nearby.
The attempt to retrace earlier archaeological excavations did not help to solve the mystery either. In 1869, Charles Warren, the well-known archaeologist, excavated, by means of shafts and tunnels, the lower portion of the eastern wall of the Temple Mount. Robert Hamilton, the British archaeologist, dug there in 1935 and discovered graves from the Byzantine era. In 1995, Ronny Reich and Eli Shukron excavated as part of the development of the Ophel road. Their dig uncovered findings that hint at dwellings, evidently Jewish ones, that existed in the area in Second Temple times. It also documented about 25 Byzantine burial caves along the length of the eastern slope.
Even the many renowned Israeli archaeologists whom we contacted kept their statements vague. They all spoke of the need to take samples from the cave before drawing any conclusions, and said that the footage was not enough. Professor Dan Bahat raised the possibility that the skeletons could be the remains of Christians massacred by the Persians in 614 C.E. Dr. Gabriel Barkai mentioned Muslim group burials in the area. Hillel Geva, the director of the Israel Exploration Society and the archaeologist of the Company for the Reconstruction and Development of the Jewish Quarter, mentioned the possibility that the remains might belong to victims of an earthquake or an epidemic. He also mentioned the massacre of the Christians by the Persians. Everybody said that all options were open, including the option that Liss mentioned.
But Liss found himself in an impossible situation this week. Everyone wanted to know what had brought him to the cave, and he told a different story to each person who asked him. He wanted to protect his sources.
That is, until I reached Boaz Zissu, then an employee of the Antiquities Authority and now Professor Boaz Zissu of the Department of Land of Israel Studies and Archaeology at Bar-Ilan University. He also co-wrote, together with Professor Amos Kloner, a book titled "The Necropolis of Jerusalem in the Second Temple Period.” Zissu was able to shed some light on the mystery for me.
“I was there that night,” he said. “Even though I didn’t go inside the cave that Liss and his crew documented, I went into one that was nearby. With us in there were people from the Antiquities Authority, including the late director-general, Amir Drori, the district archaeologist, Gideon Avni, and others. After studying still photographs from Liss’ film and comparing them to other photographs from that night, Zissu said that Liss’ film showed that the cave was a Byzantine burial site.
“What shows this clearly is the double trough where the skeletons and bones are placed,” Zissu said. “Also, the entrance shafts to the caves that I remember from that area were covered by stone slabs, which is characteristic of Byzantine burials.”
Which cave are we talking about?
Zissu also relies on Gideon Avni’s doctoral thesis, which was published in 1997, about a year after that night. In his thesis, Avni writes that at the junction of the Ophel highway (on the basis of conversations with Reich and Shukron), there was “a series of hewn burial caves, extremely crowded together. These included caves built of a single hewn room with curved walls and flat areas, and more complex caves that had several rooms and flat areas. Large accumulations of bones were found in each of the flat areas. Many glass vessels from the Byzantine era were also found in some of the caves.”
But the last word in this mystery-filled debate has not yet been uttered. Liss insists that the cave that he documented was higher up, near the wall. Zissu is talking about a few meters above the road, much lower down. Liss insists that in the cave he filmed there were no Christian symbols. Also, it was not a hewn cave but rather a natural one, unlike the nearby caves that he documented, which were lower down.
He also mentions the carbon remnants, which he says may hint that the skeletons do in fact belong to the victims of the massacre on the Temple Mount, and bones with cuts or other kinds of damage that could be evidence of wounds sustained in battle.
Officials of the Antiquities Authority say that they know nothing of this issue and would be happy to receive information from Liss about it.
One of Avni’s successors at the Antiquities Authority says that he heard about a large burial cave in the region that has never been investigated.
One way or another, the chances that the cave that Liss documented, with its thousands of skeletons, will be opened anytime soon, are slim. The cave is below the Muslim cemetery, which spreads out over a large area below the eastern wall of the Temple Mount. Only recently, the Temple Mount Rescue Committee won its battle to prevent the cemetery’s expansion southward, into uninhabited areas.
The Muslims will firmly oppose anyone who dares to approach their territory to try to solve the mystery, so Schmidl and his colleagues in Atra Kadisha can relax.
The story also shows us how little we know about Jerusalem in ancient times. It also shows the major archaeological role that the Temple Mount itself, which has never been excavated due to Muslim opposition, could play in drawing up a more precise map of Jerusalem’s past.
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