ダビデ廟

ダビデ廟
	ヘブライ語: קבר דוד המלך
	Shown () within Jerusalem
所在地	エルサレム
座標	北緯31度46分18秒東経35度13分46秒 / 北緯31.77170度東経35.22936度
種類	墓所
歴史
文化	Ayyubid, Hebrew, Byzantine, Crusaders

ダビデ（ダーウード）廟 (ヘブライ語: קבר דוד המלך)は、古代イスラエルの王ダビデが埋葬されたとされる場所。これは12世紀以来の伝統に依っている。歴史学者と考古学者の大勢はこの地が実際にダビデの墓所とは考えていない。^[1]

エルサレムのシオン山にあり、ベネディクト会の聖母被昇天修道院に近い。かつてのシオン教会の跡の1階に墓は位置していると考えられている。シオン教会はローマ帝国後期のシナゴーグか東ローマ帝国の教会であったと考えられている。建物は現在ディアスポラ・イェシィヴァ、すなわち在外宗教学校により管理されている。

かつてはモスクであり、イスラエル建国によりシナゴーグに改造された。それ以来、イスラエル宗教省はここをイスラエルの主要な聖地へしようとし始めた^[2] 。以来ユダヤ教の礼拝がここで行われ、ユダヤ教のシンボルが付け加えられた^[3] 。1948年から1967年の第三次中東戦争まで、ダビデ廟はイスラエルで最も神聖なユダヤ教聖地だと考えられていた^[4]。

ダビデ廟は、かつてキリスト教徒が会衆の場としていた上の部屋であると伝統的にされてきた場を含んでいる。近年、この場でのキリスト教徒（パレスチナ人キリスト教徒）の礼拝者と、ユダヤ教徒活動家の間で緊張が高まっている^[5]^[6]^[1]。

歴史

1878 photo by Felix Bonfils, Tombeau de David et Cénacle, Jérusalem

初期

1階の部屋の角にあるダヴィドの墓は、古代の礼拝所シオン教会の跡に位置しており、2階は伝統的に上の部屋だと見なされている。

十字軍とフランシスコ会の支配

1332年に、聖地におけるローマカトリック教会の公式な代理人であるフランシスコ会が、かれらの本部を「上の部屋」に移した。これは3万ドゥカートでスルタンナースィル・ムハンマドから得たものである^[7]。

モスク時代

1429年、マムルーク朝スルタンアシュラフ・バルスバーイは廟の1階をフランシスコ会より取り上げ、墓のある部屋をモスクとした^[8]。1年後に元に戻されたが、1524年にオスマン朝のスルタンスレイマンがフランシスコ会を廟全体から追放するまで、所有は頻繁に変わった^[9] 。結果として成立した廟は、スーフィーのシェイフ・アフマド・ダジャーニとその後裔に委託された。

イスラエル支配と、1953年から1954年にかけての国連での論争

正統性に関する疑問

参考文献

注

^ ^a ^b Isabel Kershner, Mass on Mount Zion Stirs Ancient Rivalries, New York Times, May 26, 2014
^ Breger, Reiter & Hammer 2009, p. 105: "Director General Kahana was obliged to contend with the problematic nature of the Tomb's status. Immediately after the war he initiated a long series of religious ceremonies that brought about a radical change in the status of King David's Tomb and served to encourage Jewish control of the Tomb structure, in the absence of any official decision by the State of Israel. This endeavor was roundly condemned by various official Israeli bodies from its earliest stages."
^ Breger, Reiter & Hammer 2009, p. 106: "Particularly vexing was the matter of the status and definition of King David's Tomb, an issue that was the focus of disagreements and conflicting interests even within the Ministry. On the one hand, it was Kahana himself who initiated extensive Jewish prayer activity at the site, with the goal of eradicating the Muslim past of King David's Tomb. He saw to the placement of numerous Jewish symbols in and around the Tomb, aimed at demonstrating the political-religious change that had taken place at the site and impressing this fact upon visitors. with the concurrence of the Ministry's architectural advisor, Meir Ben Uri, the phrase "David King of Israel Lives and Endures" was painted over the niche above the tombstone, while large oil-burning candelabra were hung nearby."
^ Doron Bar, “Holocaust Commemoration in Israel During the 1950s: The Ho- locaust Cellar on Mount Zion,” Jewish Social Studies: History, Culture, Society n.s. 12, no. 1 (Fall 2005): 16–38"The development of Mount Zion and David’s Tomb as the holiest site in the State of Israel occurred immediately after the end of the 1948 war, when pilgrims frequented the previously inaccessible tomb...Still, it seems that the main reason for the cellar’s decline in popularity was the geopolitical change that followed the Six Day War of 1967. The outcome of the war and the reclamation of the Jewish holy places in the Old City of Jerusalem resulted in the steady decline in the status of David’s Tomb and the Holocaust Cellar"
^ Eetta Prince-Gibson, Jewish Radicals Disrupt Greek Orthodox Pentecost Prayer in Jerusalem, Calling Worshipers 'Evil', Haaretz, Jun 21, 2016
^ Yair Ettinger, Police Evacuate Scores of Jewish Activists Barricading in King David’s Tomb Hardline Jews barricade inside flash-point religious site, attempting to prevent Christian prayer service., Haaretz, Jun 01, 2015
^ Cust 1929, Chapter The Status Quo : its Origin and History till the Present Time section B quote: "in A.D. 1230, the Franciscan Order was established in Jerusalem and became the official representatives of Roman Catholicism in the Holy Places, with their headquarters in the Cenacle on Mount Zion, obtained from the Egyptian Sultan, Melek-el-Nasr, in 1332, for 30,000 ducats".
^ Pringle, Denys (2007). The Churches of the Crusader Kingdom of Jerusalem: A Corpus. Vol. 3. The City of Jerusalem. Cambridge University Press. pp. 270
^ Pringle. Corpus. pp. 271
^ Nir Hasson (August 3, 2013). “Who is 'Judaizing' King David's Tomb?”. Haaretz

Template:Holy sites in Judaism Template:Cemeteries in Jerusalem

座標: 北緯31度46分17.9秒東経35度13分44.45秒 / 北緯31.771639度東経35.2290139度 / 31.771639; 35.2290139

[NYT-1] Isabel Kershner, Mass on Mount Zion Stirs Ancient Rivalries, New York Times, May 26, 2014

[FOOTNOTEBregerReiterHammer2009105-2] Breger, Reiter & Hammer 2009, p. 105: "Director General Kahana was obliged to contend with the problematic nature of the Tomb's status. Immediately after the war he initiated a long series of religious ceremonies that brought about a radical change in the status of King David's Tomb and served to encourage Jewish control of the Tomb structure, in the absence of any official decision by the State of Israel. This endeavor was roundly condemned by various official Israeli bodies from its earliest stages."

[FOOTNOTEBregerReiterHammer2009106-3] Breger, Reiter & Hammer 2009, p. 106: "Particularly vexing was the matter of the status and definition of King David's Tomb, an issue that was the focus of disagreements and conflicting interests even within the Ministry. On the one hand, it was Kahana himself who initiated extensive Jewish prayer activity at the site, with the goal of eradicating the Muslim past of King David's Tomb. He saw to the placement of numerous Jewish symbols in and around the Tomb, aimed at demonstrating the political-religious change that had taken place at the site and impressing this fact upon visitors. with the concurrence of the Ministry's architectural advisor, Meir Ben Uri, the phrase "David King of Israel Lives and Endures" was painted over the niche above the tombstone, while large oil-burning candelabra were hung nearby."

[4] Doron Bar, “Holocaust Commemoration in Israel During the 1950s: The Ho- locaust Cellar on Mount Zion,” Jewish Social Studies: History, Culture, Society n.s. 12, no. 1 (Fall 2005): 16–38"The development of Mount Zion and David’s Tomb as the holiest site in the State of Israel occurred immediately after the end of the 1948 war, when pilgrims frequented the previously inaccessible tomb...Still, it seems that the main reason for the cellar’s decline in popularity was the geopolitical change that followed the Six Day War of 1967. The outcome of the war and the reclamation of the Jewish holy places in the Old City of Jerusalem resulted in the steady decline in the status of David’s Tomb and the Holocaust Cellar"

[5] Eetta Prince-Gibson, Jewish Radicals Disrupt Greek Orthodox Pentecost Prayer in Jerusalem, Calling Worshipers 'Evil', Haaretz, Jun 21, 2016

[6] Yair Ettinger, Police Evacuate Scores of Jewish Activists Barricading in King David’s Tomb Hardline Jews barricade inside flash-point religious site, attempting to prevent Christian prayer service., Haaretz, Jun 01, 2015

[FOOTNOTECust1929Chapter_The_Status_Quo_:_its_Origin_and_History_till_the_Present_Time_section_B_quote:_&quot;in_A.D._1230,_the_Franciscan_Order_was_established_in_Jerusalem_and_became_the_official_representatives_of_Roman_Catholicism_in_the_Holy_Places,_with_their_headquarters_in_the_Cenacle_on_Mount_Zion,_obtained_from_the_Egyptian_Sultan,_Melek-el-Nasr,_in_1332,_for_30,000_ducats&quot;-7] Cust 1929, Chapter The Status Quo : its Origin and History till the Present Time section B quote: "in A.D. 1230, the Franciscan Order was established in Jerusalem and became the official representatives of Roman Catholicism in the Holy Places, with their headquarters in the Cenacle on Mount Zion, obtained from the Egyptian Sultan, Melek-el-Nasr, in 1332, for 30,000 ducats".

[8] Pringle, Denys (2007). The Churches of the Crusader Kingdom of Jerusalem: A Corpus. Vol. 3. The City of Jerusalem. Cambridge University Press. pp. 270

[9] Pringle. Corpus. pp. 271

[10] Nir Hasson (August 3, 2013). “Who is 'Judaizing' King David's Tomb?”. Haaretz

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