Commencez à lire Jerusalem: The Biography (English Edition) sur votre Kindle dans moins d'une minute. Vous n'avez pas encore de Kindle ? Achetez-le ici Ou commencez à lire dès maintenant avec l'une de nos applications de lecture Kindle gratuites.

Envoyer sur votre Kindle ou un autre appareil

 
 
 

Essai gratuit

Découvrez gratuitement un extrait de ce titre

Envoyer sur votre Kindle ou un autre appareil

Tout le monde peut lire les livres Kindle, même sans un appareil Kindle, grâce à l'appli Kindle GRATUITE pour les smartphones, les tablettes et les ordinateurs.
Jerusalem: The Biography (English Edition)
 
Agrandissez cette image
 

Jerusalem: The Biography (English Edition) [Format Kindle]

Simon Sebag Montefiore
5.0 étoiles sur 5  Voir tous les commentaires (1 commentaire client)

Prix éditeur - format imprimé : EUR 13,28
Prix Kindle : EUR 8,49 TTC & envoi gratuit via réseau sans fil par Amazon Whispernet
Économisez : EUR 4,79 (36%)

Formats

Prix Amazon Neuf à partir de Occasion à partir de
Format Kindle EUR 8,49  
Relié EUR 33,02  
Broché EUR 13,24  
CD, Version coupée, Livre audio, CD EUR 27,62  

Auteurs, publiez directement sur Kindle !

KDP
Via notre service de Publication Directe sur Kindle, publiez vous-même vos livres dans la boutique Kindle d'Amazon. C'est rapide, simple et totalement gratuit.



Le Pack de la Rentrée : 24 applis offertes, plus de 50 euros d'économies, jusqu'au 4 septembre sur l'App-Shop pour Android. Profitez-en et partagez la nouvelle. En savoir plus.


Les clients ayant acheté cet article ont également acheté


Descriptions du produit

Extrait

Excerpted from the Preface

 
The history of Jerusalem is the history of the world, but it is also the chronicle of an often penurious provincial town amid the Judaean hills. Jerusalem was once regarded as the centre of the world and today that is more true than ever: the city is the focus of the struggle between the Abrahamic religions, the shrine for increasingly popular Christian, Jewish and Islamic fundamentalism, the strategic battlefield of clashing civilizations, the front line between atheism and faith, the cynosure of secular fascination, the object of giddy conspiracism and internet mythmaking, and the illuminated stage for the cameras of the world in the age of twenty-four-hour news. religious, political and media interest feed on each other to make Jerusalem more intensely scrutinized today than ever before.
 
Jerusalem is the Holy City, yet it has always been a den of superstition, charlatanism and bigotry; the desire and prize of empires, yet of no strategic value; the cosmopolitan home of many sects, each of which believes the city belongs to them alone; a city of many names—yet each tradition is so sectarian it excludes any other. This is a place of such delicacy that it is described in Jewish sacred literature in the feminine— always a sensual, living woman, always a beauty, but sometimes a shameless harlot, sometimes a wounded princess whose lovers have forsaken her. Jerusalem is the house of the one God, the capital of two peoples, the temple of three religions and she is the only city to exist twice—in heaven and on earth: the peerless grace of the terrestrial is as nothing to the glories of the celestial. The very fact that Jerusalem is both terrestrial and celestial means that the city can exist anywhere: new Jerusalems have been founded all over the world and everyone has their own vision of Jerusalem. Prophets and patriarchs, Abraham, David, Jesus and Muhammad are said to have trodden these stones. The Abrahamic religions were born there and the world will also end there on the Day of Judgement. Jerusalem, sacred to the Peoples of the Book, is the city of the Book: the Bible is, in many ways, Jerusalem’s own chronicle and its readers, from the Jews and early Christians via the Muslim conquerors and the Crusaders to today’s American evangelists, have repeatedly altered her history to fulfil biblical prophecy.

When the Bible was translated into Greek then Latin and English, it became the universal book and it made Jerusalem the universal city. Every great king became a David, every special people were the new Israelites and every noble civilization a new Jerusalem, the city that belongs to no one and exists for everyone in their imagination. And this is the city’s tragedy as well as her magic: every dreamer of Jerusalem, every visitor in all ages from Jesus’ Apostles to Saladin’s soldiers, from Victorian pilgrims to today’s tourists and journalists, arrives with a vision of the authentic Jerusalem and then is bitterly disappointed by what they find, an ever-changing city that has thrived and shrunk, been rebuilt and destroyed many times. But since this is Jerusalem, property of all, only their image is the right one; the tainted, synthetic reality must be changed; everyone has the right to impose their “Jerusalem” on Jerusalem—and, with sword and fire, they often have.

Ibn Khaldun, the fourteenth-century historian who is both participant and source for some of the events related in this book, noted that history is so “eagerly sought after. The men in the street aspire to know it. Kings and leaders vie for it.” This is especially true for Jerusalem. It is impossible to write a history of this city without acknowledging that Jerusalem is also a theme, a fulcrum, a spine even, of world history. At a time when the power of Internet mythology means that the hi-tech mouse and the curved sword can both be weapons in the same fundamentalist arsenal, the quest for historical facts is even more important now than it was for Ibn Khaldun.

A history of Jerusalem must be a study of the nature of holiness. The phrase “Holy City” is constantly used to describe the reverence for her shrines, but what it really means is that Jerusalem has become the essential place on earth for communication between God and man.

We must also answer the question: Of all the places in the world, why Jerusalem? The site was remote from the trade routes of the Mediterranean coast; it was short of water, baked in the summer sun, chilled by winter winds, its jagged rocks blistered and inhospitable. But the selection of Jerusalem as the Temple city was partly decisive and personal, partly organic and evolutionary: the sanctity became ever more intense because she had been holy for so long. Holiness requires not just spirituality and faith but also legitimacy and tradition. A radical prophet presenting a new vision must explain the centuries that have gone before and justify his own revelation in the accepted language and geography of holiness—the prophecies of earlier revelations and the sites already long revered. Nothing makes a place holier than the competition of another religion.
 
Many atheistic visitors are repelled by this holiness, seeing it as infectious superstition in a city suffering a pandemic of righteous bigotry. But that is to deny the profound human need for religion without which it is impossible to understand Jerusalem. Religions must explain the fragile joys and perpetual anxieties that mystify and frighten humanity: we need to sense a greater force than ourselves. We respect death and long to find meaning in it. As the meeting-place of God and man, Jerusalem is where these questions are settled at the Apocalypse—the End of Days, when there will be war, a battle between Christ and anti-Christ, when the Kaaba will come from Mecca to Jerusalem, when there will be judgment, resurrection of the dead and the reign of the Messiah and the Kingdom of Heaven, the New Jerusalem. All three Abrahamic religions believe in the Apocalypse, but the details vary by faith and sect. Secularists may regard all this as antique gobbledegook, but, on the contrary, such ideas are all too current. In this age of Jewish, Christian and Muslim fundamentalism, the Apocalypse is a dynamic force in the world’s febrile politics.
 
Death is our constant companion: pilgrims have long come to Jerusalem to die and be buried around the Temple Mount to be ready to rise again in the Apocalypse, and they continue to come. The city is surrounded by and founded upon cemeteries; the wizened body-parts of ancient saints are revered—the desiccated blackened right hand of Mary Magdalene is still displayed in the Greek Orthodox Superior’s Room in the Church of the Holy Sepulchre. Many shrines, even many private houses, are built around tombs. The darkness of this city of the dead stems not just from a sort of necrophilia, but also from necromancy: the dead here are almost alive, even as they await resurrection. The unending struggle for Jerusalem—massacres, mayhem, wars, terrorism, sieges and catastrophes—have made this place into a battlefield, in Aldous Huxley’s words the “slaughterhouse of the religions,” in Flaubert’s a “charnel-house.” Melville called the city a “skull” besieged by “armies of the dead”; while Edward Said remembered that his father had hated Jerusalem because it “reminded him of death.”

Revue de presse

“It's a wonderful book . . . [Montefiore] really tries to tell you what the life of the city has been like . . . why it means so much to everyone and why it’s so spectacular. You fall in love with the city and it breaks your heart that people can’t make peace over it, because it’s a treasure.” 
 —President Bill Clinton, #1 holiday book pick on the Today Show
 
“Magnificent . . . The city’s first ‘biography’—a panoptic narrative of its rulers and citizens, heroes and villains, harlots and saints . . . Montefiore barely misses a trick or a character in taking us through the city’s story with compelling, breathless tension.”
—Norman Lebrecht, Wall Street Journal
 
“Impossible to put down . . . A vastly enjoyable chronicle [with] many fascinating asides . . . Montefiore has a fine eye for the telling detail, and also a powerful feel for a good story.”
—Jonathan Rosen, New York Times Book Review
 
“This is a fittingly vast and dazzling portrait of Jerusalem, utterly compelling from start to finish.”
—Christopher Hart, Sunday Times (UK)

“Immensely readable . . . Montefiore is that rarest of things: a historian who writes great, weighty tomes that read like the best thrillers . . . He has a visceral understanding of what makes history worth reading.”
—Philip Kerr, Newsweek

 
“Ambitious and arresting . . . A powerful achievement, erudite without pedantry, and intimate with the complex archaeology of the city on the ground. In the matter of competing faiths, it is all but pitch-perfect . . . Jerusalem: The Biography is a double-headed book: at once a scholarly record and an exuberantly written popular tour de force.”
—Colin Thubron, New York Review of Books

“Sweeping and absorbing . . . Montefiore is a master of colorful and telling details and anecdotes . . . His account is admirably dispassionate and balanced.”
—Jackson Diehl, Washington Post Book World

“Magisterial . . . As a writer, Montefiore has an elegant turn of phrase and an unerring ear for the anecdote that will cut to the heart of a story . . . It is this kind of detail that makes Jerusalem a particular joy to read.”
The Economist 
 
“Simon Sebag Montefiore’s magnificent biography of Jerusalem has all the grandeur and sweep of her 3,000-year history. His masterful research and his gift for bringing it all to life make this fascinating work a treasure-trove for scholars and laymen alike.”
—Henry Kissinger

“In his stunningly comprehensive history, Simon Sebag Montefiore covers 3,000-plus years of the Earth’s most fiercely contested piece of geography . . . Not only has Montefiore delivered a piece of superb scholarship, he has done so in an extremely easy-to-read style. The author tells the history of the complex relationships that existed between long-dead peoples in a manner that makes them seem human and understandable.”
—Imre Lake, Newark Star-Ledger

“A Meisterwerk . . . As one becomes gripped by the rich, pungent detail of the lives of Jerusalem’s rulers and the ruled, it becomes clear why this work was conceived as a biography. It provides a perfect, almost providentially designed, opportunity for one of our greatest biographers to display every one of his skills. Montefiore has a novelist’s eye, a great journalist’s nose and a great historian’s touch . . . He manages to construct a history that no fair-minded reader can conclude is anything other than judicious, nuanced, balanced, and sensitive . . . When history is written this way one can never have too much.” 
—Michael Gove, Times (UK)

“Already a classic—a gripping and thought-provoking study of the city whose modern religious, political and ethnic rivalries can be understood only in the context of its preceding 3,000 years of history. Montefiore writes with verve, sensitivity and a keen eye for the entertaining historical detail.” 
Financial Times
 
“A masterly, vastly entertaining, and timely book . . . Montefiore succeeds because of the power of his storytelling. [He] has an unerring eye for the vivid detail to illustrate his point and the telling quote to place it in context . . . Some fascinating sources are entirely new to English readers . . . This is a compelling narrative and an important book.” 
—Victor Sebestyen, Evening Standard 
 
“An astoundingly ambitious, triumphantly epic history of the city . . . Montefiore’s achievement, in fashioning a fluent narrative out of such daunting material, can hardly be praised enough . . . A marvellous book.”
—Tom Holland, The Sunday Telegraph
 
“Montefiore’s book, packed with fascinating and often grisly detail, is a gripping account of war, betrayal, looting, rape, massacre, sadistic torture, fanaticism, feuds, persecution, corruption, hypocrisy, and spirituality.”  
—Antony Beevor, Guardian 
 
“An outstanding work . . . Anyone who has a role to play [in the future of Jerusalem] would do well to read this superbly objective, elegantly written, and highly entertaining book.” 
—Saul David, Mail on Sunday 

 “This is an essential book for those who wish to understand a city that remains a nexus of world affairs . . . Although his Jewish family has strong links to the city, Montefiore scrupulously sustains balance and objectivity . . . Beautifully written, absorbing.”
—Jay Freeman, Booklist (starred)
 
“A panoramic narrative of Jerusalem, organized chronologically and delivered with magisterial flair. Spanning eras from King David to modern Israel with rich anecdotes and vivid detail, this exceptional volume portrays the personalities and worldviews of the dynasties and families that shaped the city throughout its 3,000-year history.”
Publishers Weekly (starred)
 
“Jerusalem has been the subject [of] surprisingly few single-authored books aimed at retracing her uniquely varied, long and rich history. Simon Sebag Montefiore, to whom we already owe a debt for his magisterial biography of Stalin, has daringly attempted just that . . . He has both read voraciously, and made excellent use of family archives . . . This reviewer, resident in the Jewish part of Jerusalem, was impressed by Sebag Montefiore’s ability to find the right tone, and to retain a fair approach to Jerusalem’s history . . . A lively book.”
—Guy G. Stroumsa, Times Literary Supplement (UK)

“Totally gripping . . . Montefiore’s history of Jerusalem is a labour of love and scholarship. It is a considerable achievement to have created a sense of pace and variety throughout his 3,000-year narrative. He has a wonderful ear for the absurdities and the adventurers of the past.”    
—Barnaby Rogerson, Independent 
 
 
 
 
 
 
 


Détails sur le produit

  • Format : Format Kindle
  • Taille du fichier : 4591 KB
  • Nombre de pages de l'édition imprimée : 768 pages
  • Editeur : Phoenix (27 janvier 2011)
  • Vendu par : Amazon Media EU S.à r.l.
  • Langue : Anglais
  • ASIN: B004KA9VCE
  • Synthèse vocale : Activée
  • X-Ray :
  • Moyenne des commentaires client : 5.0 étoiles sur 5  Voir tous les commentaires (1 commentaire client)
  • Classement des meilleures ventes d'Amazon: n°40.606 dans la Boutique Kindle (Voir le Top 100 dans la Boutique Kindle)
  •  Souhaitez-vous faire modifier les images ?


En savoir plus sur l'auteur

Découvrez des livres, informez-vous sur les écrivains, lisez des blogs d'auteurs et bien plus encore.

Commentaires en ligne 

4 étoiles
0
3 étoiles
0
2 étoiles
0
1 étoiles
0
5.0 étoiles sur 5
5.0 étoiles sur 5
Commentaires client les plus utiles
5.0 étoiles sur 5 An amazing book! 3 août 2013
Par Meufapolo
Format:Broché|Achat vérifié
I'm headed to Jerusalem for my best friend's birthday, and I'm happy to know the history of the city. It's a true biography: Jerusalem as a ... person! Still at the very beginning,and while it's not your usual beach blanket book, I am HOOKED. I've already visited the author's website and planned a reading course for myself on Ancient History and Old Religions.

FYI: I bought the paperback so I could carry it easily on vacation... However, the exhaustive notes are not reprinted in the paperback for convenience, weight and ease of binding. So... I guess I will be buying the hardcover as well.
Avez-vous trouvé ce commentaire utile ?
Commentaires client les plus utiles sur Amazon.com (beta)
Amazon.com: 4.1 étoiles sur 5  225 commentaires
302 internautes sur 314 ont trouvé ce commentaire utile 
5.0 étoiles sur 5 Most fascinating and enjoyable read of a history 16 mai 2011
Par Asmahan - Publié sur Amazon.com
Format:Format Kindle
I came to this book as an Arab reader, growing up with songs, poems, and books written about beloved Jerusalem, but never have I come across a book offering such a luxurious detailed and honest view and at such a scale! Written with remarkable neutrality and taking us through the diverse and rich history of the most disputed and news making region in the world! This comprehensive, and unpatronising treatment of Jerusalem's past is neither overwhelmingly scholarly to gloss over the gory (and fascinating) details, nor too hurried as to miss out important facts. Simon Sebag Montefiore combines the rare talent of total political and cultural understanding with a great and most eloquent narrating skill!

"Jerusalem, the Biography" is a new sort of History, written as a biography, through the people who made Jerusalem, starting with King David and ending with Barrack Obama, over a span of 3000 years. Each section is about a person who, made, destroyed, believed in, or fought for Jerusalem, some are ordinary people, some are monsters and dictators. There is massacre, siege, blood, violence, but also beautiful poetry.

The story of Jerusalem, is truly (as the author expressed) the story of the world, as well, of the Middle East, of religion, of holiness, of empire! I was thrilled to read about one of the greatest philosophers, the Arab historiographer "Ibn Khaldoon", about Suleiman the Magnificent, Caliph Muawiya, Saladin Dynasty, Druze princess and angelic voiced Singer "Asmahan", the Hashemite (Sherifian) Dynasty, and most exciting to read was some poignant poetry by Nizar Qabbani.

One can read it as an adventure story, or as an explanation of why the Middle East is what it is today, I felt infused with great knowledge, one that I could never acquire if I read a thousand books. The book offers correct answers and honest background of many of the issues of the region today such as, Israel vs. Palestine, America vs. Iran, written without an agenda, and with remarkable impartiality. And I must not forget the most fascinating details over the Apocalypse-the End of Days.

To fit such a swathe of history into a 650-page-turner is a bit of an art form in itself. The book also offers wonderfully informative illustrations and photographs, family trees, and even maps.

I thoroughly enjoyed three of Simon Sebag Montefiore's previous books (or rather masterpieces), but this has to be my most enjoyable read of a history, I have no words to do the author nor the book justice, well-paced and absolutely gripping, this book is a treasure -trove, and I highly recommend it for all readers of different faiths, political, cultural backgrounds, well versed in the Middle East or not.
96 internautes sur 102 ont trouvé ce commentaire utile 
5.0 étoiles sur 5 Jerusalem - a true masterpiece 22 juin 2011
Par N_Doll - Publié sur Amazon.com
Format:Format Kindle
Simon Montefiore has already proven himself as a superb biography writer in his works on Stalin: The Court of the Red Tsarand Catherine the Great and Potemkinamong others, he then made the very difficult transition of writing a novel - Sashenka: A Novel which once again impressed with a beautiful story and yes, the attention to historical detail that only a true expert is capable of.

In Jerusalem he surpassed himself. This was a true masterpiece - a biography of a city yet so much more. This isn't just a retelling of facts - through stories, anecdotes, and pages and pages of researched history you really feel as if you are stepping back through time and experiencing Jerusalem's history first hand.

Jerusalem is never boring, like the city itself it is vibrant, mysterious, and occasionally controversial. Yet even as I found myself disagreeing with the author - I was still enjoying the book. I could not put it down.

When discussing Jerusalem there will always be more than one voice, and more often than not those voices are raised, but Montefiore's Jerusalem tries to bring as many voices as possible and include them in the narrative. That is just one of the things that make Jerusalem unique.

I cannot recommend Jerusalem enough, it is a 'Must Read' - absolutely brilliant, I feel privileged to have read it and as always, wait impatiently to read what Simon Montefiore has in store.

For more reviews go to [...]
77 internautes sur 84 ont trouvé ce commentaire utile 
5.0 étoiles sur 5 A work of erudite analysis 24 avril 2011
Par Amazon Customer - Publié sur Amazon.com
Format:Format Kindle
When I first started to read this book I was often quite irritated. The author clearly knew so much about the pre 19th century world of and around Jerusalem that I was frustrated that he did not go into more detail. The long succession of characters, the leaping over large gaps in time, all led me to put aside the book repeatedly. Yet I persevered and thank goodness I did. As it ran into the 19th and 20th centuries and the detail seemed to come more into view (or possibly I could see it just as one reads a book, identifying the shapes without having to recognise each letter).

And the object of the book began to become clearer (maybe I am none too bright and should have seen this earlier). It became more and more apparent that Jerusalem is almost a metaphor for human kind's frailties, faiths and prejudices. While many of the characters throughout history have been wise enough to realise that compromises and accommodation are possible without necessarily sacrificing all the principles they adhere to, regrettably there are others who can only see the world in a binary black and white, whether they be fundamentalist Christians, Islamists or Jews or whatever. These often use a very selective view of history to justify prejudice and religiously inspired mayhem.

I am in admiration of this remarkable work and wish to thank the author for providing many hours of enjoyable stimulation.
80 internautes sur 96 ont trouvé ce commentaire utile 
3.0 étoiles sur 5 Little better editing please 18 novembre 2011
Par J. Stewart Schneider - Publié sur Amazon.com
Format:Format Kindle|Achat vérifié
I'd be happier with closer proof reading. The Mediterranean isn't eastward of Jerusalem, Nebuchadnezzar didn't take Jerusalem 100 years before he was born, and Jesus isn't the Aramaic for Joshua. Yes, it's a well written book, but these clinkers make me unwilling to accept it as authoritative.
11 internautes sur 13 ont trouvé ce commentaire utile 
4.0 étoiles sur 5 Fascinating 18 octobre 2012
Par Gary Selikow - Publié sur Amazon.com
Format:Broché
Simon Sebag-Montefiore's acclaimed and bestselling history of Jerusalem is an intriguing read, full of interesting lesser known facts, personages and new angles. At times, it reads almost like a well-paced novel, and is as hard to put down. Certainly, it provides a timely, as well as carefully balanced, account of this extraordinary city's long history, from the earliest times to the present day.

The prologue of this heavy volume begins with the destruction of the Second Temple and genocide of Jerusalem's Jewish population by the Roman legions commanded by Titus.
The first chapter proceeds with the period of Jerusalem's beginnings The father of the Israelite nation, Abraham who travelled to Canaan was greet by Melchizedek the priest-king of Salem in the name of El-Elyon the Most high God. This was the city's first mention in the Bible, suggesting Jerusalem was already a Canaanite shrine, ruled by priest-kings.

He continues with the capture of the town by King David of Israel who made the city great and made it is capital. Continuing through the
saga of the city and of the Land of Israel. The glorious reign of King Solomon was followed by the disastrous division of his kingdom into the realms of Judah and Israel and the two destruction of the two kingdoms-most catastrophically the destruction of the Temple in Jerusalem and the exile of the Jews to Babylon. Following on the growth of the Samaritans and the return of the Jews to their homeland at the behest of Persian Emperor Cyrus.

An incorrect bit is his referral to the ancient Land of Israel as Palestine , when speaking Irael in Biblical times
The term "Palestine" came from the name that the conquering Roman Empire gave the ancient Land of Israel in an attempt to obliterate and de-legitimize the Jewish presence in the Holy Land. The name "Palestine" was invented in the year 135 C.E. Before it was known as Judea, which was the southern kingdom of ancient Israel. The Roman Procurator in charge of the Judean-Israel territories was so angry at the Jews for revolting that he called for his historians and asked them who were the worst enemies of the Jews in their past history. The scribes said, "the Philistines." Thus, the Procurator declared that Land of Israel would from then forward be called "Philistia" [further bastardized into "Palaistina"] to dishonour the Jews and obliterate their history. Hence the name "Palestine."

Following on the return is the Hellenic period, the Maccabees and the coming of the Romans, together with the tyranny and bloody intrigues of the Herodian dynasty. The author has a controversial and interesting view of Jesus and the origins in Israel of Christianity. Then again Montefiore takes us the to Jewish Wars, the destruction by Titus of Jerusalem and exile of Jews from that city.

After the crushing of the Bar Kochba rebellion of 130 CE, Cassius Dio wrote of the Jews in that are that 'Very few survived. fifty of their outposts and 985 villages were raised to the ground and many more and many more by starvation, disease and fire' Roman Emperor Hadrian expunged the name Jerusalem and renamed it Aelia Capitolina
"Seventy five known Jewish settlements simply vanished" continues the author "So many Jews were enslaved at the Hebron slave market that they fetched less than a horse. Hadrian not only enforced the ban on circumcision but banned the Jews from even approaching Aelia on pain of death. Jerusalem had vanished. Hadrian wiped Judea off the map, deliberately naming it Palestina after Jews ancient enemies, the Philistines"

Interesting episodes in this digest include the brief return of Jerusalem to the Jews in 614 by Persian Emperor Shabaraz, known as the Royal Boar who two years later expelled the Jews and restored Christian rule.
In the section of the book on Mohammed it is interesting to note that in persecuting the Jews for refusing to adopt Islam, after expelling the Jews from Medina, executing the men and enslaving the women and children, then changed the direction of prayer from Jerusalem to Mecca. "God had destroyed the Jewish Temple because the Jews had sinned so they have not followed your qibla Jerusalem"
This has two very pertinent implications. by rejecting Jerusalem Mohammed was ironically confirming Jerusalem's Jewish essence. And one cannot therefore in all fairness affirm Jerusalem as being as central to Islam as it is to Judaism.

This relates the quibbles I have with Montefiore about this book. Montefiore espouses the thesis that Jerusalem belongs equally to Jews, Christians and Muslims. However it is self-evident in the history covered here that Mohammed rejected Jerusalem and made Mecca the Islamic centre. Jerusalem was later conquered by invading Arabs and absorbed into their empire. All Islamic rule of Jerusalem being an occupied part of the various Arab, Mamluk, and Ottoman Empires.

In the section on the Mamluks there is a discussion on the great Torah scholar Rabbi Moses ben Nachmann known as Nachmanides or the Ramban. Ramban believed that the Jews should not merely mourn Jerusalem, but return, settle and rebuild before the coming of the Messiah. In other words the Ramban was a pioneer of religious Zionism. Zionism is a movement that has existed ad developed since the Romans exiled the Jews from Jerusalem.

The reader can discover more in this volume about the Islamic persecution of Jews in Jerusalem and the Levant. It is a myth and pro-Islamic propaganda that that the Jews were well treated in this land during Islamic rule. In this period Jews in Jerusalem were prohibited from wearing white on their Sabbath or Muslim headgear or to wear nails in their shoes. Christian lived under similar ordinances. Both had to make way for Muslims in the streets. Oppressive fees were enforced with cruel violence.

"When a stray dog wondered onto the Temple Mount, the qadi ordered the killing of every canine in Jerusalem. As a special humiliation, every Jew and Christian had to deliver a dead dog to a collection point outside the Zion Gate. Gangs of children killed dogs and then gave their carcasses to the nearest infidel". The Jews were extorted and robbed and many left the city for this reason.

"The Polish Ashkenazis were broken finally in 1720 forcing imprisonment, banishment and bankruptcy, the synagogue burned down-this became known as the Ruin-the Hurva Synagogue. and remained a wreck for over a century. It was reconstructed in the 19th century but destroyed by the Jordanians in 1967".

In the 19th century the plight of the Jews under Ottoman rule was made worse. In April 1854 Karl Marx wrote in the New York Daily Tribune after a visit to Jerusalem "None equals the misery and suffering of the Jews of Jerusalem, inhabiting the most filthy quarter
constant objects of Musulman oppression and intolerance, insulted by the Greeks, persecuted by the Latins".
The British vice-consul James Finn reported that a Jew who walked past the gate leading to the Holy Sepulchre was beaten because it was illegal for a Jew to pass it. Another was stabbed by an Ottoman soldier and Finn reported that a Jewish funeral was attacked by Arabs.
The idea of Jews in the Middle East being sovereign in an independent state, and not subjugated to Muslim rule and humiliated under Dhimni status is what was intolerable to the Arabs and the roots of the violent Arab rejection of the state of Israel, and before that of migration of Jews into the Land of Israel. This was anathema to the demand for Arab supremacy and dhimnitude. With the coming of the Zionist movement Arabs were enraged by the prospect of having to live with the Jews as equals after centuries of being masters of the Jews. This is one of the roots of the Arab-Israeli conflict which continues to this day.

The first real challenge in centuries to Muslim dominance was carried out by General Napoleon Bonaparte who entered Palestine in 1799 from Egypt, conquered Jaffa and laid siege to Acre. At Ramle, 25 miles from Jerusalem on 20 April 1799 Napoleon issued a call for the restoration of Jewish rule in their ancient homeland, the Jews being the rightful heirs in the Holy Land.

Interesting chapters on the restoration of Zionism in the 19th century, when there was already a considerable Jewish presence in the Land of Israel, and a Jewish majority in Jerusalem from 1860.

Fascinating chapters on the British mandate period and the pogroms carried out by Arabs against Jews in Jerusalem, under the instigation of Amin el Husseini in 1920 and 1929. As well as the Nazi backed 1936 Arab Revolt. In 1936 the mufti called the German consul in Jerusalem to state his support for Nazism and wish to co-operate.
The closing chapters discuss Jerusalem during World War II, when the Jewish community of pre-State Israel was threatened with the Nazi conquest of the Holy Land, given German advances in Egypt under Rommel and and Nazi penetration of the Soviet Union into the Caucuses.
This is followed by the Dirty War by the British colonial forces of the Jews of the Palestine Mandate, the War of Independence, the first 20 years of the restored State of Israel and there-unification of Israel after the Arabs forced the Six Day War on Israel.

The Epilogue discusses the conflict until today and the author's views on it. While Montefiore saliently points out "It is often forgotten that all the suburbs outside the Jerusalem walls were new settlements built between 1860 and 1948, by Arabs as well as Jews and Europeans. The Arab areas such as Sheik Jarrah are no older than the Jewish ones and no more or less legitimate".

Given this point I cannot understand why he should then oppose the growth of Jewish communities in East Jerusalem and Judea after 1967 as an 'obstacle to peace'
I cannot agree that is illegitimate for Jews to build anywhere in the City of David or Judea. But the author seems to aim in some of his conclusions to please everybody. He however pertinently points out the absurdity of the claims by the PLO, Palestinian Authority and Hamas et al that the Jewish Temple never exited in Jerusalem easily disproved by architecture and recorded history. The denial of the Jewish connection to Jerusalem and Israel should be regarded as equally offensive to the Jewish people as Holocaust denial and no less dangerous. So should the diabolical claim that the return of the Jews to their ancient homeland is somehow an act of 'colonialism'.
Ces commentaires ont-ils été utiles ?   Dites-le-nous
Rechercher des commentaires
Rechercher uniquement parmi les commentaires portant sur ce produit

Passages les plus surlignés

 (Qu'est-ce que c'est ?)
&quote;
Hadrian wiped Judaea off the map, deliberately renaming it Palaestina, after the Jews ancient enemies, the Philistines. &quote;
Marqué par 29 utilisateurs Kindle
&quote;
Prophets were not predictors of the future but analysts of the present propheteia in Greek means the interpreting of the will of the gods. &quote;
Marqué par 23 utilisateurs Kindle
&quote;
The word holocaust, derived from the Hebrew olah meaning to go up, refers to the burning of the whole animal whose smoke goes up to God. &quote;
Marqué par 22 utilisateurs Kindle

Discussions entre clients

Le forum concernant ce produit
Discussion Réponses Message le plus récent
Pas de discussions pour l'instant

Posez des questions, partagez votre opinion, gagnez en compréhension
Démarrer une nouvelle discussion
Thème:
Première publication:
Aller s'identifier
 

Rechercher parmi les discussions des clients
Rechercher dans toutes les discussions Amazon
   


Rechercher des articles similaires par rubrique