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Click here to read my
journal (incomplete) from the 2002 Kursi Dig.
The Kursi Excavation is located at the mouth of the Nahal
Samakh also known as Wadi es-Samak. Located on the eastern
shore of the Sea of Galilee, the area commemorates the Miracle
of the Swine performed by Yeshua. The location of the miracle
has been debated for many centuries. This confusion was fueled
by the fact that different translations interpret the area
differently. In some of the translations Matthew calls the
area Gadara; Mark calls it Gerasa; and Luke calls it Gergesa.
The three names refer to three different geological regions.
This was of concern for the early Church Fathers, including
Origen, who during the third century attempted to explain
the apologetically difficult readings. Eusebius in his Onomastikon
(64:1) recorded a city called a “Gergesa” on
top of a mountain near the Lake of Tiberias as being the
place where Yeshua healed the demoniac. Since the end of
the third century, the site on the eastern shore of the Sea
of Galilee has been proposed as the site. This debate was
settled in the 1970’s when the site near Wadi es-Samak
was excavated. The valley is known by its ancient name, Valley
of el-Kursi. The el-Kursi valley is located at the mouth
of Nahal Samakh and is a rich farming area. The land is fertile
and provides excellent areas for grazing. It is also a location
known for rich fishing grounds at the mouth of the wadi.
This is attested by the name “samak,” which is
believed to have come from the Arabic word for “fish.”
The Excavation:
 In 1970 Israel was building a new road
leading from Kibbutz Ein Gev to the Golan. During road
construction the road crew found pieces of pottery, which
were shown
to
Mendel Nun, who lived in the nearby kibbutz. Mendel,
who was devoted to the research of ancient fishing practices
and life around the Sea of Galilee, recognized that the
bulldozers were overturning large amounts of Byzantine
pottery.
He notified
the Golan Archaeological Staff officer and plans were
made for the excavation of the site. Vassilios Tzaferis,
on
behalf of the Israel Department of Antiquities and Museums,
directed
the excavation of the site.
Early excavations over the first four seasons revealed
the presence of a Monastery, the entire wall surrounding
the
Monastery area, the main gate in the wall, residential
quarters in the northern part of the monastery and the Basilica.
The
wall measures 120 by 140 meters and is built from well-dressed
basalt stones. The main entrance of the monastery was built
in the middle of the western wall and consists of a stone-paved
gate.
The archaeological evidence from the site suggests that
there are three main periods of settlement in the church
compound
and monastery.
Phase I (Late fifth/early sixth century-
614).
This was the first phase to place during the late
fifth/early sixth century. It was during this phase that
the area
experienced its pinnacle of prosperity. The settlement
was built during
this phase and included a well established community,
the wall, church, streets and drainage channels. It was
intended to serve as a hospice for the various pilgrims visiting
the
area. In the second half of phase one a number of modifications
were made in the church. Several of the rooms were
remodeled
to accommodate a chapel and a baptistery.
Phase II (614-late seventh /early eighth century).
 Several
changes were made in Phase II. The prosperity and growth
experienced in the first phase ended abruptly with the
Persian invasion in 614. Like most of the churches in the
region
when the Persians invaded, the church and several buildings
at Kursi experienced severe damage. Although the community
survived, the standard of living declined. The area of
the church was greatly reduced and the monumental character
of
the church was forsaken. We have found evidence that
the rooms were converted for domestic and industrial use.
This
is evidenced by the discovery of the oil press in the
northern wing of the church. During this phase the changes
were
made in three areas of the church compound: the northern
wing,
the basilica and the atrium.
In the residential area, we found evidence of less refined
construction of new buildings that were built upon the
remains of Phase I structures. The area of habitation during
this
phase was limited to an area close to the church and most
of the settlement was left uninhabited and in disrepair.
The Moslem conquest had a major impact on pilgrimage,which
was a major source of income for the area. In the middle
of the eighth century, the area was destroyed by an earthquake
and subsequently abandoned.
Phase III (early to mid-eighth century.).
This phase witnessed
a short lived resettlement of the area. The people who
came and settled in the area were from a poorer economic
background
than the previous inhabitants and were not sensitive
to the religious importance of the site. The church during
this
period was used for domestic purposes and was completely
abandoned in the second half of the eighth century.
The Basilica:
The church itself was built in one phase
and was the design of one architect. It is one of the largest
and most magnificent in Israel. Local basalt stones were
used as the main building material for the church. White
marble was used for the decorative elements such as the
bases,
columns, capitals and screens. In the chancel area the
floor was made up of marble slabs with the rest of the
floors paved
with fine mosaics.
In the first phase of the atrium, an open square was built
up of basalt slabs. Beneath the atrium a cistern was dug
with two openings for drawing water. Later in the other
two phases, the porticos were walled up and converted into
rooms.
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