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https://www.cambridge.org/core/journals/harvard-theological-review/article/
oil-lamps-spearheads-and-skulls-possible-evidence-of-necromancy-during-late-
antiquity-in-the-teomim-cave-judean-hills/973DF6E86AF609B8B4D1296D8292B8EB

https://reurl.cc/2LvE0a

Te'omim 洞穴是耶路撒冷山西邊緣的一個大型複雜洞穴（見下圖 ）。十九世紀，當地居民
將其命名為 Mhâret Umm et Tûeimîn（“雙胞胎母親的洞穴”）。1873 年 10 月
17 日，西巴勒斯坦勘測局的 CR Conder 和 HH Kitchener對該洞穴進行了首次全面研究
。他們繪製了該洞穴的地圖，並在其北端發現了一個深坑。

https://imgur.com/ikHhnpy

在之前的研究中，我們認為該洞穴是供奉冥界（地獄）神靈的。



https://imgur.com/NmU3XiW



這一發現支持了顱骨位置並非巧合的可能性。頭蓋骨和燈似乎是在一個時期（即羅馬
晚期）故意放置在一起的，無論是誰把它們放在那裡，都有一個單一的目的。

古典文獻幾乎沒有提及頭骨的祝聖或使用—可能是因為它們主要用於涉及死靈和與死者
溝通的秘密儀式，主要由女巫使用。這些儀式通常在墳墓或墓穴內進行。





在咒語集中的希臘紙莎草書中也提到了使用油燈進行死靈術或諮詢靈魂和神靈。一個這樣
的咒語，向神貝薩斯詢問未來，包含以下對燈說出的魔法公式：“對燈說出的禱詞：
‘我呼喚你，無頭神，擁有他的神明的人。臉伏在腳上；你是那個投擲閃電、打雷的人，
你是那個不斷向自己傾訴的人……”


法進行占卜，此外還與鬼魂和地獄中的人交談。

有趣的是，普林尼提到了魔法中斧頭和燈的使用。事實上，在 Te 內部靠近軸的深裂縫
(L. 3004) 中發現了一把中青銅時代的斧頭，以及一個雜耍、兩個矛頭和羅馬晚期的陶瓷
油燈。奧米姆洞穴。



Discussion

結論

The Te’omim Cave in the Jerusalem hills has all the cultic and physical
elements necessary to serve as a possible portal to the underworld. It is a
subterranean space with a deep shaft at one end; a spring flows in the cave,
and its waters are collected in a rock-cut pool; and there are traditions
attributing powers of fertility and healing to the cave. Based on the
discovery of oil lamps deposited in crevices throughout the cave, including
near the spring pool and the deep shaft, we suggested previously that
chthonic deities associated with the cycles of nature, life, and death were
worshiped in the cave in the Late Roman period. We also showed that evidence
of such a cult from the Late Roman period is found at several additional
sites throughout Judea.Footnote75 In this context, it is worth noting that a
cultic site seems to have existed in the Grotto of the Nativity in Bethlehem
from the time of Hadrian to the reign of Constantine.Footnote76 As the site
was consecrated to the local god Tammuz-Adonis, it seems that the cultic
traditions and ceremonies practiced there were those of the eastern part of
the empire and the Levant.





Most of the objects discovered in hard-to-reach crevices in the Te’omim
Cave, including the oil lamps, the ceramic and glass bowls and vessels, the
axe head, and the daggers, were used in one way or another for sorcery and
magic in caves perceived as possible portals to the underworld. Their purpose
was to predict the future and conjure up the spirits of the dead. Because
more than 100 ceramic oil lamps but only three human skulls have been found
so far in the Te’omim Cave, we hypothesize that the primary cultic ceremony
focused on depositing oil lamps for chthonic forces, perhaps as part of
rituals conducted in the cave to raise the dead and predict the future.
Nevertheless, the human skulls suggest another element of the cultic
ceremonies held there. Although most archaeological finds related to the
worship of human skulls in the Roman Empire are in Britain (see above), we
cannot conclude that Britons brought the practice to Palestine from the far
end of the empire. Rather, from the variety of aforementioned sources
(classical, Christian, and rabbinic) from the Late Roman period and beginning
of the Byzantine period (the time of the cultic practices in the Te’omim
Cave), it is clear that human skulls were used throughout the Roman Empire,
including in Palestine and the vicinity, in necromancy ceremonies and
communication with the dead. These ceremonies were conducted primarily in
burial caves and caves with possible portals to the underworld. Apparently,
the large number of human skulls deposited in Britain attests to the frequent
use of magic and necromancy in that region of the empire. This is reinforced
by Pliny’s comments about the spread of sorcery and magic throughout the
Roman Empire, especially to the Gallic provinces and Britain.Footnote77



In light of all this, we can propose with due caution that necromancy
ceremonies took place in the Te’omim Cave in the Late Roman period, and that
the cave may have served as a local oracle (nekyomanteion) for this purpose.
The Te’omim Cave is located approximately midway between the city of Aelia
Capitolina and Eleutheropolis, near the geographical boundary between the
Jerusalem hills and the Judean Shephelah. This location is in the heart of
the region populated by gentiles in the Late Roman period, after the failure
of the Bar Kokhba revolt.Footnote78 Consequently, and despite hints that the
practice existed to a limited extent even among the Jewish population, we
suggest that the participants in the cult in the cave were mainly non-Jewish
residents of the area.

鑑於這一切，我們可以謹慎地提出，死靈儀式在羅馬晚期的特奧米姆洞穴中舉行，並且該
洞穴可能為此目的充當了當地的神諭（nekyomanteion ）。特奧米姆洞穴 (Te'omim

Shephelah) 之間的地理邊界。該地點位於羅馬晚期巴爾科赫巴起義失敗後外邦人居住地

區的中心。

因此，儘管有跡象表明這種做法即使在猶太人口中也存在有限程度，但我們認為洞穴邪教
的參與者主要是該地區的非猶太居民。

To sum up, the identification of the Te’omim Cave as a local oracle
(nekyomanteion) and the analysis of the archaeological assemblage is in our
opinion an outstanding test case worth examining within the developing
discipline of the “archaeology of magic.” The findings and their specific
archaeological contexts provide a better understanding of divination rites
that were probably held in the cave and shed a more tangible light over the
spells of the Greek and Demotic Magical Papyri.




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※ 作者: STAV72 2023-07-19 01:42:09
※ 文章代碼(AID): #1ajixqry (Gossiping)
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