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Ezra's Tomb
Ezra's Tomb or the Tomb of Ezra ((アラビア語:العزير) Al-ʻUzair, Al-ʻUzayr, Al-Azair) is a location in Iraq on the western shore of the Tigris that was popularly believed to be the burial place of the biblical figure Ezra. Al-ʻUzair is the present name of the settlement that has grown up around the tomb.
==History==
The Jewish historian Josephus wrote that Ezra died and was laid to rest in the city of Jerusalem.〔Marcus, David, Haïm Z'ew Hirschberg, and Abraham Ben-Yaacob. "Ezra." ''Encyclopaedia Judaica''. Ed. Michael Berenbaum and Fred Skolnik. 2nd ed. Vol. 6. Detroit: Macmillan Reference USA, 2007. 652-654. ''Gale Virtual Reference Library''. Web. 18 August 2010〕 Hundreds of years later, however, a spurious tomb in his name was claimed to have been discovered in Iraq around the year 1050.〔According to a legend circulating among the Jews of Yemen, Ezra died in Iraq as a punishment from God for prohibiting them from ever returning to Jerusalem (Parfitt, Tudor. ''The road to Redemption: the Jews of the Yemen ; 1900 - 1950.'' Brill's series in Jewish studies, 17. Leiden (): Brill, 1996, p. 4)〕〔Gordon, Benjamin Lee. ''New Judea; Jewish Life in Modern Palestine and Egypt.'' Philadelphia: J.H. Greenstone, 1919, p. 70〕
The tombs of ancient prophets were believed by medieval people to produce a heavenly light;〔Tales of this phenomenon circulated as far as China. During the Song Dynasty, Zhou Qufei (周去非, c. 1178) wrote the tomb of Muhammad, known as the Buddha Ma-xia-wu (麻霞勿), had "such a refulgence that no one () approach it, those who () shut their eyes and () by." Borrowing heavily from Zhou, the later Song scholar Zhao Rugua (c. 1225) said anyone who approached the tomb "() his sight" (Zhao, Rukuo, Friedrich Hirth, and William Woodville Rockhill. C''hau Ju-Kua: His Work on the Chinese and Arab Trade in the Twelfth and Thirteenth Centuries, Entitled Chu-Fanchï.'' New York: Paragon Book Reprint Corp, 1966, p. 125).〕 it was reputed that on certain nights an "illumination" would go up from the tomb of Ezra.〔Sirriyeh, E. ''Sufi Visionary of Ottoman Damascus'', Routledge, 2005, p.122〕 In his ''Concise Pamphlet Concerning Noble Pilgrimage Sites,'' Yasin al-Biqai (d. 1095) wrote that the “light descends” onto the tomb.〔Meri, Joseph W. ''The Cult of Saints Among Muslims and Jews in Medieval Syria''. Oxford: Oxford University Press, 2002, p. 23〕 Jewish merchants partaking in mercantile activities in India from the 11th-13th century often paid reverence to him by visiting his tomb on their way back to places like Egypt.〔Goitein, S. D. ''A Mediterranean Society: The Jewish Communities of the Arab World as Portrayed in the Documents of the Cairo Geniza – The Individual (Vol. 5)''. Berkeley, Calif. (): Univ. of California Press, 1999, p. 18〕〔David M. Gitlitz & Linda Kay Davidson ‘’Pilgrimage and the Jews’’ (Westport: CT: Praeger, 2006), 97.〕 The noted Jewish traveler Benjamin of Tudela (d. 1173) visited the tomb and recorded the types of observances that both Jews and Muslims of his time afforded it. A fellow Jewish traveler named Yehuda Alharizi (d. 1225) was told a story during his visit (c. 1215) about how a shepherd had learned of its place in a dream 160 years prior. Alharizi, after stating that he initially considered the accounts of lights rising from the tomb "fictitious", claimed that on his visit he saw a light in the sky "clear like the sun () illuminating the darkness, skipping to the right and left () visibly arising, moving from the west to the east on the face of heaven, as far as the grave of Ezra".〔Alharizi, transl. in Benisch, A. ''Travels of Rabbi Petachia of Ratisbon'', London: Trubner & C., 1856 pp. 92-93〕 He also commented the light that shown on the tomb was the “glory of God.”〔Meri, ''The Cult of Saints'', p. 21〕 Rabbi Petachiah of Ratisbon gave a similar account to Alharizi of the tomb's discovery.〔Petachia of Ratisbon, Rabbi. ''Travels of Rabbi Petachia of Ratisbon, who in the latter end of the 12. century, visited Poland, Russia, Little Tartary, the Crimea, Armenia ...: translated ... by A. Benisch, with explanat. notes by the translat. and William Francis Ainsworth.'' London: Trubner & C., 1856, pp. 91 n. 56〕
Working in the 19th century, Sir Austen Henry Layer suggested the original tomb had probably been swept away by the ever-changing course of the Tigris since none of the key buildings mentioned by Tudela were present at the time of his expedition.〔Layard, Austen Henry, and Henry Austin Bruce Aberdare. ''Early Adventures in Persia, Susiana, and Babylonia, Including a Residence Among the Bakhtiyari and Other Wild Tribes Before the Discovery of Nineveh.'' Farnborough, Eng: Gregg International, 1971, pp. 214-215〕 If true, this would mean the current tomb in its place is not the same one that Tudela and later writers visited. It continues to be an active holy site today.〔Raheem Salman, “(IRAQ: Amid war, a prophet’s shrine survives ),” LA Times blog, August 17, 2008〕
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