معبد بلاط ا

معلومات عامة
نوع المبنى	معبد
المنطقة الإدارية	قضاء صور
البلد	لبنان
الإحداثيات	33°06′53″N 35°17′26″E / 33.11482°N 35.29061°E

بلاط هو معبد مدمر مجهول الهوية في جنوب لبنان، يقع بين مروحين ورامية. وصف سمو كيتشنر موقع المعبد بأنه على قمة سلسلة من التلال الضيقة شديدة الانحدار، يصعب الوصول إليها، في هذا الجزء الأكثر وحشية من البلاد.

^[1]

وقد اعتبره كتشنر وإرنست رينان أفضل مثال على "المكانة المرتفعة" في الجليل.^[1]^[2]^[3]

وصف

كاتدرائية صور

كنيس برعام

أعمدة مماثلة في المنطقة الأوسع

توضّح أوصاف المعبد كما كانت في منتصف القرن التاسع عشر وجود بقايا 16 عمودًا،^[2] منها 10 كانت لا تزال قائمة في عام 1852، تقع أربعة أعمدة في الشرق وثلاثة في الشمال الغربي لا تزال تحتوي على أقواس ذات تيجان على الطراز الدوري.^[4] في عام 1858، عندما زار فان دي فيلدي، كانت تسعة أعمدة فقط لا تزال قائمة.^[5] في عام 1877، عندما زار سمو كيتشنر المبنى، لم يكن هناك سوى ستة أعمدة لا تزال تحمل عتبًا.^[6]

تبلغ أبعاد المعبد حوالي 27.5 مترًا في 7 أمتار (90 قدمًا × 22 قدمًا)، وتمتدّ المنصة الداعمة لمسافة 2 متر (7 قدم) خلف صف الأعمدة. يبلغ ارتفاع الأعمدة حوالي 4 أمتار (12 قدمًا) وقطرها 30 سم (1 قدم)، وتفصل بينها مسافة 2 متر (7 أقدام). بما في ذلك العتبة، كان الارتفاع الإجمالي 4.5 م (14 1/2 قدم).^[2] بني من الحجر الجيري المشترك في المنطقة.^[4]

التفسيرات

كتب إدوارد روبنسون في رحلاته إلى المنطقة عام 1852:

المنطقة بأكملها الآن مليئة بالأعمدة المتساقطة والعتبات وما شابه. ولكن لا يبدو أنه كان هناك أي مبنى داخلي أو مروحة. لقد تآكلت الحجارة كثيرًا بفعل الطقس، وهناك مظهر من الفظاظة الكبيرة في الهندسة المعمارية. ولا يوجد منحوتة إلا الأعمدة. ولا أي أثر للنقوش. وفيه صهريج محفور وجدنا فيه ماء. وشوهدت في مكان قريب بعض آثار قرية صغيرة. وبعض الحجارة المنحوتة. ورأينا أيضًا تابوتًا واحدًا غارقًا في صخرة، له غطاء متشكل بشكل فظ. وهذا خراب فريد، ومن الصعب حسابه. ولا يوجد أي شبه بينها وبين المعابد الوثنية في لبنان ولبنان الشرقي...^[4]

كتب إرنست رينان في كتابه مهمة دي فينيسي

يمتلك ارتفاع بلاط الخراب الأكثر لفتًا للانتباه في البلاد بأكملها... جميع الحجارة، أو كلها تقريبًا، متناثرة حول التل، ويمكن للمرء تقريبًا إعادة بناء الهيكل. هذه الكتلة الخلابة من الآثار... يجب أن يتم فحصها بدقة.. من المحتمل جدًا أن يكون بلاط مخصصًا لـ ماجنا ديا كاليستيس، أو فينوس. 24)، أو على الأقل لبعض الآلهة... وأنا أميل إلى الاعتقاد بأن هذه المباني تعود إلى العصر البطلمي أو السلوقي. كان من الممكن أن تنتج الفترة الرومانية شيئًا أكثر صحة. ومع ذلك، فإن بلاط هي أفضل مثال على "المكانة العالية" التي يجب أن تظهرها البلاد.^[2]^[3]

وقد وصفها سمو كيتشنر في عام 1877 بأنها "أكثر الآثار روعة في هذا الحي". وقارنها بأعمدة كنيس كفر برعام و^[6] بتلك الموجودة في كاتدرائية صور.^[1] ووصفه بأنه "واحد من أفضل وأقدم نماذج المعبد المخصص لبعض الآلهة المعبودة في هذا "المكان المرتفع"، ويحضره عدد من الكهنة أو المندوبين الذين كانوا يقيمون في المباني المحيطة".^[1]

خلص ماسترمان إلى أنه كان معبدًا وثنيًا، والذي يرجع تاريخه إلى ما قبل وربما أثر على الهندسة المعمارية للمعابد اليهودية اللاحقة في الجليل.^[7]

اقترح دبليو إف أولبرايت في عام 1921 أن بلاط قد تكون بيت عناة الكتابية،^[8] لكنه غير رأيه لاحقًا، وحدد موقع بيت عناة في البعنة (دير البعنة).^[9]

المراجع

^ ^ا ^ب ^ج ^د Kitchener، H. H. (1878). "Synagogues of Galilee" (PDF). Palestine Exploration Quarterly. Informa UK Limited. ج. 10 ع. 3: 123–129. DOI:10.1179/peq.1878.10.3.123. ISSN:0031-0328. the ruins at Belat, where the peculiar double columns again occur at both ends of a long colonnade. It was described by me in Quarterly Statement, October, 1877, p. 166, and the only photograph of these interesting remains is now in the Palestine Exploration Fund series. Though this building has some points of resemblance to synagogues, it is not, in my opinion, one of that class of buildings. In the first place it is longer and narrower than any known synagogue, the want of mouldings on the architrave, the archaic form of the capitals, and the general appearance of the building, seem to point to a much earlier date than that at which the synagogues were erected. The aisle or passage between the columns is made wider than in synagogues, and there is only one specimen (the small synagogue at Kefr Bir'im) where only two rows of columns occur. There is no sign of a southern doorway, though there is some reason to suppose that the entrance was in the centre of the eastern side, which is, as before pointed out, unlike the generality of synagogues. On the eastern side of this building, there are the remains of buildings enclosing a courtyard containing a large well that resembles such as one would expect to find of a monastery or castle. The situation, on the top of a very commanding, steep, and narrow ridge, difficult of access, is unlikely to have been the site of an important town, of which there are no traces. From these considerations I am led to the supposition that we have here one of the most perfect and earliest specimens of a temple dedicated to some deity worshipped on this "high place," and attended by a number of priests or votaries who were lodged in the surrounding buildings. To its isolation in this, the wildest part of the country, is probably due its preservation up to this time. It seems probable that from this and other specimens of the same class then existing, the architects copied those peculiar double columns that are always found terminating the colonnades in synagogues. Another fact pointing to this view of the case may be derived from the enormous monolithic double columns of red granite now lying in the ruins of the cathedral at Tyre. These were certainly not made for the cathedral, as all the interior decoration of that building was of white marble. They must have been taken from some building, or, more probably, were found lying, half covered with sand, on the site, when the cathedral was about to be built, and, from their great size and beauty, were used in that building. by the Christians who did not know their Pagan origin. We then come to the question, Were they not used in a synagogue formerly on this spot? If so, the Jews of that time were able to import from a distant country; probably Egypt, larger monoliths of more beautiful marble than any other race had been capable of bringing to the country. In no synagogue. has any marble been found, the hard limestone of the country is always used, and the columns and door-posts, though of monoliths, are nothing like the stupendous size of these enormous blocks of granite. It appears to me that these columns are the remains of a very early and most magnificent temple, dedicated to some unknown deity. The remains at Belât (within sight) appear to have been an offshoot and, probably, a copy of this temple. What mysterious religion was inculcated at these places there is no evidence to show.
^ ^ا ^ب ^ج ^د Survey of Western Palestine, vol 1, page 171-173
^ ^ا ^ب Mission de Phenice, p.686-687 نسخة محفوظة 2022-12-02 على موقع واي باك مشين.
^ ^ا ^ب ^ج Robinson، E.؛ Smith، E. (1856). Later Biblical Researches in Palestine and the Adjacent Regions: A Journal of Travels in the Year 1852. J. Murray. ص. 65. مؤرشف من الأصل في 2023-02-23. اطلع عليه بتاريخ 2023-02-23.
^ Van de Velde، C.W.M. (1858). Memoir to Accompany the Map of the Holy Land. Justus Perthes. ص. 103. مؤرشف من الأصل في 2023-02-23. اطلع عليه بتاريخ 2023-02-23.
^ ^ا ^ب Lieut. H.H. Kitchener [1850-1916], "Lieutenant Kitchener's Reports: IV - P.E.F. Camp, Taiyebeh, 30th May, 1877," Palestine Exploration Fund Quarterly Statement 9.4 (Oct. 1877): 166: "The entrance was probably in the centre of the eastern side, where two columns are squared on the outside--it was probably double, with a round column between. The end columns at both ends of the colonnade were squared on the outside, forming a double column on the inside, exactly the same as in Jewish synagogues, such as at Kefr Ber'am, where the southern columns of the portico were two double columns corresponding with those at the north end of the building. Another point of resemblance is the direction of the colonnade, being within twelve degrees of north and south." نسخة محفوظة 2023-10-29 على موقع واي باك مشين.
^ Masterman، Ernest William Gurney (1908). "The Ancient Jewish Synagogues". The Biblical World. University of Chicago Press. ج. 32 ع. 2: 87–102. ISSN:0190-3578. JSTOR:3141884. مؤرشف من الأصل في 2023-02-25. The important buildings at Kades, Yarun, and Belat, once thought to be synagogues, are certainly not Jewish, and probably were all pagan temples, that at Yarun having been at a later period converted into a Christian basilica. Each of these three buildings preserves some architectural features common to the synagogue group. At Kades we find sculptured vine leaves with grape clusters as well as a fine eagle upon the lintel; at Yarun the beautiful carved palm trees with dates remind us much of similar work at Tell Hum; at Belat, among the sixteen columns on this lonely height, the same double "clustered" columns so characteristic of the synagogues occur. Indeed, this may, as Kitchener suggests, be the clew to the introduction of this special feature into Jewish architecture. Belat is within sight of Tyre, where similar gigantic "clustered" columns of red granite (afterward used in a Christian cathedral) once formed a part of the great temple of Melcarth whom, we read, to "was worshiped at Tyre in the form of two pillars."
^ Journal of the Palestine Oriental Society, 1921, p.55, note 3 نسخة محفوظة 2023-11-09 على موقع واي باك مشين.
^ Albright, W. F. (1923), p. 19 (note2)

[Kitchener_1878_pp._123–129-1] ا ^ب ^ج ^د Kitchener، H. H. (1878). "Synagogues of Galilee" (PDF). Palestine Exploration Quarterly. Informa UK Limited. ج. 10 ع. 3: 123–129. DOI:10.1179/peq.1878.10.3.123. ISSN:0031-0328. the ruins at Belat, where the peculiar double columns again occur at both ends of a long colonnade. It was described by me in Quarterly Statement, October, 1877, p. 166, and the only photograph of these interesting remains is now in the Palestine Exploration Fund series. Though this building has some points of resemblance to synagogues, it is not, in my opinion, one of that class of buildings. In the first place it is longer and narrower than any known synagogue, the want of mouldings on the architrave, the archaic form of the capitals, and the general appearance of the building, seem to point to a much earlier date than that at which the synagogues were erected. The aisle or passage between the columns is made wider than in synagogues, and there is only one specimen (the small synagogue at Kefr Bir'im) where only two rows of columns occur. There is no sign of a southern doorway, though there is some reason to suppose that the entrance was in the centre of the eastern side, which is, as before pointed out, unlike the generality of synagogues. On the eastern side of this building, there are the remains of buildings enclosing a courtyard containing a large well that resembles such as one would expect to find of a monastery or castle. The situation, on the top of a very commanding, steep, and narrow ridge, difficult of access, is unlikely to have been the site of an important town, of which there are no traces. From these considerations I am led to the supposition that we have here one of the most perfect and earliest specimens of a temple dedicated to some deity worshipped on this "high place," and attended by a number of priests or votaries who were lodged in the surrounding buildings. To its isolation in this, the wildest part of the country, is probably due its preservation up to this time. It seems probable that from this and other specimens of the same class then existing, the architects copied those peculiar double columns that are always found terminating the colonnades in synagogues. Another fact pointing to this view of the case may be derived from the enormous monolithic double columns of red granite now lying in the ruins of the cathedral at Tyre. These were certainly not made for the cathedral, as all the interior decoration of that building was of white marble. They must have been taken from some building, or, more probably, were found lying, half covered with sand, on the site, when the cathedral was about to be built, and, from their great size and beauty, were used in that building. by the Christians who did not know their Pagan origin. We then come to the question, Were they not used in a synagogue formerly on this spot? If so, the Jews of that time were able to import from a distant country; probably Egypt, larger monoliths of more beautiful marble than any other race had been capable of bringing to the country. In no synagogue. has any marble been found, the hard limestone of the country is always used, and the columns and door-posts, though of monoliths, are nothing like the stupendous size of these enormous blocks of granite. It appears to me that these columns are the remains of a very early and most magnificent temple, dedicated to some unknown deity. The remains at Belât (within sight) appear to have been an offshoot and, probably, a copy of this temple. What mysterious religion was inculcated at these places there is no evidence to show.

[SWP2-2] ا ^ب ^ج ^د Survey of Western Palestine, vol 1, page 171-173

[Renan2-3] ا ^ب Mission de Phenice, p.686-687 نسخة محفوظة 2022-12-02 على موقع واي باك مشين.

[Robinson2-4] ا ^ب ^ج Robinson، E.؛ Smith، E. (1856). Later Biblical Researches in Palestine and the Adjacent Regions: A Journal of Travels in the Year 1852. J. Murray. ص. 65. مؤرشف من الأصل في 2023-02-23. اطلع عليه بتاريخ 2023-02-23.

[Van_de_Velde2-5] Van de Velde، C.W.M. (1858). Memoir to Accompany the Map of the Holy Land. Justus Perthes. ص. 103. مؤرشف من الأصل في 2023-02-23. اطلع عليه بتاريخ 2023-02-23.

[Kitchener2-6] ا ^ب Lieut. H.H. Kitchener [1850-1916], "Lieutenant Kitchener's Reports: IV - P.E.F. Camp, Taiyebeh, 30th May, 1877," Palestine Exploration Fund Quarterly Statement 9.4 (Oct. 1877): 166: "The entrance was probably in the centre of the eastern side, where two columns are squared on the outside--it was probably double, with a round column between. The end columns at both ends of the colonnade were squared on the outside, forming a double column on the inside, exactly the same as in Jewish synagogues, such as at Kefr Ber'am, where the southern columns of the portico were two double columns corresponding with those at the north end of the building. Another point of resemblance is the direction of the colonnade, being within twelve degrees of north and south." نسخة محفوظة 2023-10-29 على موقع واي باك مشين.

[7] Masterman، Ernest William Gurney (1908). "The Ancient Jewish Synagogues". The Biblical World. University of Chicago Press. ج. 32 ع. 2: 87–102. ISSN:0190-3578. JSTOR:3141884. مؤرشف من الأصل في 2023-02-25. The important buildings at Kades, Yarun, and Belat, once thought to be synagogues, are certainly not Jewish, and probably were all pagan temples, that at Yarun having been at a later period converted into a Christian basilica. Each of these three buildings preserves some architectural features common to the synagogue group. At Kades we find sculptured vine leaves with grape clusters as well as a fine eagle upon the lintel; at Yarun the beautiful carved palm trees with dates remind us much of similar work at Tell Hum; at Belat, among the sixteen columns on this lonely height, the same double "clustered" columns so characteristic of the synagogues occur. Indeed, this may, as Kitchener suggests, be the clew to the introduction of this special feature into Jewish architecture. Belat is within sight of Tyre, where similar gigantic "clustered" columns of red granite (afterward used in a Christian cathedral) once formed a part of the great temple of Melcarth whom, we read, to "was worshiped at Tyre in the form of two pillars."

[8] Journal of the Palestine Oriental Society, 1921, p.55, note 3 نسخة محفوظة 2023-11-09 على موقع واي باك مشين.

[9] Albright, W. F. (1923), p. 19 (note2)

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ع ن ت قضاء بنت جبيل، النبطية
المركز: بنت جبيل
المدن والقرى	أمية . برج قلاويه . برعشيت . بنت جبيل . بيت ليف . بيت ياحون . بير السناسل . تبنين . جباب العرب . الجميجمه . حاريص . حانين . حداثا . خربة سلم . دبل . دير انطار . دوبيه . رامية . رشاف . رميش . السلطانيه . سموخيا . شقراء ودوبيه . صربين . صفد البطيخ . الطيري . عيتا الجبل . عيتا الشعب . عيترون . عين إبل . عيناتا . الغندورية . فرون . قطمون . قالويه . القوزح . كفر دونين . كفرا . كورا . كونين . مارون الراس . يارون . ياطر