Burial of jesus christ. Crucifixion. Death and burial of the Lord. Will religion ever disappear

All four evangelists tell about the burial of Jesus Christ, and each gives his own details. At the same time, of all four evangelists, only Matthew mentions the sealing of the tomb and the guarding of it.

Gospel	Burial description
Matthew (Matt.)	When evening came, a rich man came from Arimathea, named Joseph, who also studied with Jesus; he came to Pilate and asked for the body of Jesus. Then Pilate ordered to give the body; and, taking the body, Joseph wrapped it in a clean shroud and laid it in his new tomb, which he had carved in the rock; and, rolling a large stone to the door of the sepulcher, he departed. Mary Magdalene and the other Mary were there, sitting opposite the tomb. On the next day, which follows Friday, the chief priests and Pharisees gathered to Pilate and said: Master! We remembered that the deceiver, while still alive, said: after three days I will rise again; so command to guard the tomb until the third day, so that His disciples, coming by night, do not steal Him and say to the people: He rose from the dead; and the last deception will be worse than the first. Pilate said to them: You have a watch; go guard as you know. They went and put a guard at the tomb, and put a seal on the stone.
From Mark (Mk.)	And as evening had already come - because it was Friday, that is [the day] before Saturday, - Joseph came from Arimathea, a famous member of the council, who himself was awaiting the Kingdom of God, dared to enter Pilate, and asked for the body of Jesus. Pilate was surprised that He had already died, and calling the centurion, asked him how long ago he had died? And, having learned from the centurion, he gave the body to Joseph. He bought the shroud and took it off, wrapped it around the shroud, and laid Him in the tomb, which was carved into the rock, and rolled the stone to the door of the tomb. Mary Magdalene and Mary of Josiah looked where they put Him.
From Luke (Lk.)	Then someone named Joseph, a member of the council, a kind and truthful man, did not participate in the council and in their work; from Arimathea, the city of Judea, who was also expecting the Kingdom of God, came to Pilate and asked for the body of Jesus; and taking it off, he wrapped it in a shroud and laid it in a tomb hewn [in the rock], where no one had yet been laid. That day was Friday, and Saturday was coming. The women who had come with Jesus from Galilee also followed, and saw the sepulcher, and how His body was laid; and when they returned, they prepared spices and ointments; and on the Sabbath they remained alone according to the commandment.
John (John)	After this, Joseph of Arimathea, a disciple of Jesus, but secret out of fear from the Jews, asked Pilate to remove the body of Jesus; and Pilate allowed. He went and took off the body of Jesus. Nicodemus also came, who had come to Jesus at night before, and brought a composition of myrrh and aloe, about a hundred liters. So they took the body of Jesus and wrapped it in swaddling clothes with incense, as the Jews usually bury. There was a garden in the place where He was crucified, and in the garden there was a new tomb, in which no one had yet been laid. They put Jesus there for the sake of Jewish Friday, because the tomb was near.

Historians, studying the gospel story, come to the conclusion that the burial of Jesus was carried out in accordance with the Jewish funerary traditions of that time.

Burial participants

According to the gospel story, women and secret disciples of Christ from the upper strata of society were present at the burial of Jesus, that is, those who, unlike the apostles, were less likely to be arrested:

Apocryphal legends

Gospel of Peter

The Gospel of Peter (6: 21-24)

The author of the Apocrypha reports about the posting of guards near the tomb and about its sealing, repeating the same story of the Evangelist Matthew. At the same time, the name of the centurion sent by Pilate to guard the coffin is called. It was a certain Petronius. Orthodox tradition believes that among the guard at the tomb was the centurion Longinus, who participated in the crucifixion of Jesus and pierced his ribs with his spear.

The Gospel of Nicodemus

The apocryphal "Gospel of Nicodemus" (the earliest versions date back to the 4th century), written on behalf of one of the participants in the burial, adheres to the canonical details about the burial. Then the text says that Joseph of Arimathea was arrested by the Jews for participating in the funeral and providing the tomb:

After the spread of rumors about the Resurrection, which caused panic among the Jews, Nicodemus, who was a secret disciple, while occupying a prominent post, gives the priests advice that allows him to protect Joseph, who by this time was at home in Arimathea, from further attacks.

"The Passion of Christ"

In response to his mother's suffering, Jesus secretly addresses her with words of consolation: “ Oh, my mother Mary, do not weep for me to see in the grave ... I will rise again and I will exalt you like God to heaven and earth, and I will bring the fallen Adam into the kingdom of heaven ...". The Lament of the Virgin formed the basis of the Orthodox canon “ To the lamentation of the Most Holy Theotokos", Read on Good Friday before the shroud (see below the section" Liturgical veneration ").

In contrast to the gospel narrative, one of the participants in the burial of Christ in “ Passion of Christ»John the Evangelist is mentioned. This influenced the iconography of this plot, where the body of Christ always has the figure of this young apostle.

In islam

Muslims believe that Isa was taken alive to heaven and will return before the Last Judgment to fight the Dajjal. Having defeated him, Isa, according to Muslim theologians, will live on earth for 40 years, and then die and be buried next to the prophet Muhammad in Medina.

Prophecies about the burial of Christ

Christian tradition connects two biblical prophecies with an indication of the burial of Jesus Christ:

• Old Testament : He was assigned a coffin with evildoers, but He was buried by a rich man, because He did not sin, and there was no lie in His mouth (Is.). The prophecy points to the burial of Jesus in the tomb of Joseph of Arimathea (a wealthy man, a member of the Sanhedrin).
• New Testament : Then some of the scribes and Pharisees said: Master! we would like to see a sign from you. But He answered and said to them, An evil and adulterous generation is looking for a sign; and no sign will be given to him, except the sign of Jonah the prophet; for as Jonah was in the belly of the whale for three days and three nights, so the Son of Man will be in the heart of the earth for three days and three nights (Matt.). The prophecy points to the burial itself, as well as the period after which Jesus must be resurrected after burial.

Place and attributes of the burial

Tomb

According to the Gospel text, the body of Jesus was buried in an empty, previously unused tomb, which was hewn out of the rock that was on the ground in the property of Joseph of Arimathea, near the garden close to Calvary. The territory of this garden was located outside the city wall of Jerusalem of that period. According to historians, this was the site of former quarries, in which the wealthy townspeople bought their own tombs.

The search for the cave in which the body of Jesus was buried was undertaken in 326 at the direction of Emperor Constantine by his mother, Empress Helena. Eusebius of Caesarea informs about the opening of the Holy Sepulcher in his work “ Life of Constantine": It was discovered under the pagan temple of Aphrodite, built by the Romans.

Cyril of Jerusalem

Liturgical veneration

The burial of Jesus Christ is remembered in the Orthodox and Catholic Churches during various services at the end of Holy Week. In addition, the mention of the burial of Christ was included in the Christian Symbol of Faith, starting from its earliest apostolic version, and in 325 at the First Ecumenical Council it was included in the Niceo-Constantinople Symbol of Faith (“ crucified for us under Pontius Pilate, suffering and buried, resurrected on the third day according to the Scriptures»).

In the Orthodox Church

Removal of the shroud

The removal of the shroud, the cloth with the image of the body of the dead Jesus Christ taken from the cross, is performed at Vespers of Great Friday, which is usually performed during the day.

The plot of Christ's burial should not be confused with the Lamentation of Christ, which is close to him, where the same characters appear. The difference between these two iconographic subjects is very subtle: Mourning is an emotional static situation, and Position assumes dynamic action. The gospel narrative also includes motives for embalming and swaddling the body before burial, but in the visual arts these phases are usually omitted. Sometimes you can find the theme of carrying the body of Christ, the coffin is not yet featured in the image.

The iconography of the plot is compositionally variable. The action usually takes place in front of an empty niche (cave), or inside a tomb, through the doorway of which the landscape is visible.

For the masters of the Italian Renaissance, works on this subject, written by Titian and Raphael, are especially characteristic. For Catholic churches, the sculptural groups of the Burial of Christ were extremely typical, sometimes made with maximum realism and appearing since the Middle Ages.

This subject is also found in icon painting and Orthodox frescoes. The event is depicted in different ways. Often in a stone coffin a lying Savior is represented, the Mother of God falls to his head, John the Theologian and Elder Joseph bowed over the body, the myrrh-bearing wives and Nicodemus are standing nearby. Sometimes in the center in the background is a cross on which the Lord was crucified.

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Notes

1. Other variants of the name - Transfer of Jesus Christ to the tomb, Anointing the body of Jesus Christ, Anointing stone.
6. Hereinafter, quotes from the edition: The Passion of Christ. Uniform printing house, 1901
7. Koran. 4: 157-158
10. Lisovoy N.N.
11. , year 5817 (Alexandrian era) (/ AD)
14. Gregory of Nyssa. A word about three days
15. Cyril of Jerusalem. Explaining words 4, 2
19. The order of the removal of the shroud is indicated according to the data
21. Stefano Zuffi... Episodes and characters of the Gospel. - M., 2007 .-- P. 326.

see also

• "Burial of Count Orgaz" - painting by El Greco
• "Entombment" - a story by Mikhail Weller

Links

Events Personalities Places Items Iconography

Excerpt from the Burial of Christ

Danilo did not answer and blinked his eyes.
- I sent Uvarka to listen at dawn, - said his bass after a minute of silence, - he said, translated into Otradnensky order, they howled there. (The translation meant that the she-wolf, about whom they both knew, moved with the children to the Otradno forest, which was two miles from home and which was a small detached place.)
- But you have to go? - said Nikolay. - Come to me with Uvarka.
- As you command!
- So wait and feed.
- I'm listening.
Five minutes later Danilo and Uvarka stood in Nikolai's large office. Despite the fact that Danilo was not very tall, seeing him in the room gave an impression similar to when you see a horse or a bear on the floor between furniture and the conditions of human life. Danilo himself felt this and, as usual, stood at the very door, trying to speak more quietly, not to move, so as not to break somehow the master's chambers, and trying to express everything as soon as possible and go out into the open, from under the ceiling to the sky.
After finishing the inquiries and trying out Danila's consciousness that the dogs were okay (Danila wanted to go himself), Nikolai ordered him to be saddled. But as soon as Danila was about to go out, Natasha entered the room with quick steps, not yet combed and not dressed, in a large nanny's kerchief. Petya ran in with her.
- You ride? - said Natasha, - I knew it! Sonya said that you would not go. I knew that it was such a day that I had to go.
- Let's go, - Nikolay answered reluctantly, to whom today, since he intended to undertake a serious hunt, he did not want to take Natasha and Petya. - Let's go, but only for the wolves: you will be bored.
“You know that this is my greatest pleasure,” Natasha said.
- This is bad, - he goes, ordered to saddle, but did not tell us anything.
- All obstacles are in vain for the Ross, let's go! - Petya shouted.
“Why, you can't: mamma said you can't,” said Nikolai, turning to Natasha.
“No, I'll go, I will certainly go,” Natasha said resolutely. - Danila, tell us to saddle, and Mikhaila to leave with my pack, - she turned to the hunter.
And so it seemed indecent and difficult to be in Danila's room, but to have any business with a young lady seemed impossible for him. He dropped his eyes and hastened to leave, as if it did not concern him, trying to somehow inadvertently harm the young lady.

The old count, who had always kept a huge hunt, but now transferred the whole hunt to the jurisdiction of his son, on this day, September 15, amused, he was going to leave too.
An hour later, the whole hunt was at the porch. Nicholas, with a stern and serious air, showing that there was no time now to deal with trifles, walked past Natasha and Petya, who were telling him something. He examined all parts of the hunt, sent the flock and hunters ahead into the race, sat down on his red bottom and, whistling the dogs of his pack, set off across the threshing floor into the field leading to the Otradno order. The horse of the old count, a playful measure called Bethlanka, was led by the count's stirrup; he himself had to go directly in a droshky to the manhole left for him.
All the hounds were bred 54 dogs, under which, arriving and squeeze, drove 6 people. Borzyatnikov, besides the masters, there were 8 people, after whom more than 40 greyhounds were prowling, so about 130 dogs and 20 horse hunters left with the masters' packs.
Each dog knew its owner and nickname. Each hunter knew his business, place and purpose. As soon as they left the fence, everyone, without noise and conversation, evenly and calmly stretched out along the road and the field leading to the Otradno forest.
As on a fur carpet, horses walked across the field, occasionally paddling through the puddles when they crossed the roads. The foggy sky continued to descend steadily and imperceptibly to the ground; the air was quiet, warm, soundless. Occasionally one could hear the whistling of a hunter, then the snoring of a horse, then a blow with a harapnik or the screech of a dog that did not walk in its place.
Having driven a mile away, five more horsemen with dogs appeared to meet the Rostov hunt from the fog. A fresh, handsome old man with a large gray mustache rode ahead.
“Hello, uncle,” Nikolai said when the old man drove up to him.
“It's a clean march!… I knew it,” said my uncle (he was a distant relative, a poor neighbor of the Rostovs), “I knew that you couldn't bear it, and it’s good that you are going. Clean business march! (This was my uncle's favorite saying.) - Take the order now, otherwise my Girchik reported that the Ilagins were hunting in Korniki; you have them - a pure business march! - they will take the brood under the nose.
- There I go. Well, dump the flocks? - asked Nikolay, - to dump ...
The hounds were united into one pack, and uncle and Nikolai rode alongside. Natasha, wrapped in handkerchiefs, from under which a lively face with shining eyes could be seen, galloped up to them, accompanied by Petya and Mikhaila, the hunter and bereader who were not behind her, who was assigned by her nanny in her presence. Petya was laughing and beating and jerking his horse. Natasha deftly and confidently sat on her raven Arabchik and with her faithful hand, without effort, reined in him.
Uncle looked disapprovingly at Petya and Natasha. He did not like to combine pampering with the serious business of hunting.
- Hello, uncle, and we're going! - Petya shouted.
“Hello, hello, but don’t pass the dogs,” the uncle said sternly.
- Nikolenka, what a lovely dog, Trunila! he recognized me, ”Natasha said about her beloved hound dog.
“Trunila, first of all, is not a dog, but a wimp,” Nikolai thought and looked sternly at his sister, trying to make her feel the distance that should have separated them at that moment. Natasha understood this.
“You, uncle, don’t think that we will interfere with anyone,” Natasha said. We will stand in our place and will not move.
“And a good thing, countess,” said my uncle. “Just don't fall off your horse,” he added: “otherwise, it's a pure march! - there is nothing to hold on to.
The island of the Otradno order could be seen about a hundred yards, and those who arrived approached it. Rostov, finally deciding with his uncle where to throw the hounds from and showing Natasha a place where she could stand and where nothing could run, headed for the ravine.
- Well, nephew, you are getting into a hardened one, - said the uncle: don't iron (pickle).
- As necessary, Rostov answered. - Karai, fuit! He shouted, responding with this appeal to the words of his uncle. Karay was an old and ugly, brown-haired male known for picking up a hardened wolf on his own. All went to their places.
The old count, knowing his son's hunting fervor, was in a hurry not to be late, and the people who were arriving had not yet arrived at the place when Ilya Andreevich, cheerful, ruddy, with shaking cheeks, rolled up on his little black-greens to the manhole left for him and, straightening his fur coat and putting on a hunting shells, climbed on his smooth, well-fed, meek and kind, gray like him, Bethlianka. The droshky horses were sent away. Count Ilya Andreich, although not a hunter to his liking, but who knew the hunting laws firmly, drove into the edge of the bushes from which he stood, took apart the reins, recovered on the saddle and, feeling ready, looked around smiling.
Beside him stood his valet, an old, but heavy rider, Semyon Chekmar. Chekmar kept in a pack three dashing, but also fat, like the owner and the horse - wolfhounds. Two dogs, smart, old, lay down without packs. A hundred paces further in the clearing stood another of the count's stirrups, Mitka, a desperate rider and a passionate hunter. The count, according to an old habit, drank a silver cup of a hunting casserole before the hunt, took a bite and washed it down with a half-bottle of his beloved Bordeaux.
Ilya Andreevich was a little red with wine and driving; his eyes, covered with moisture, especially shone, and he, wrapped in a fur coat, sitting on a saddle, had the appearance of a child who was gathered for a walk. Thin, with drawn-in cheeks, Chekmar, having settled down with his affairs, looked at the master with whom he had lived for 30 years in perfect harmony, and, understanding his pleasant mood, waited for a pleasant conversation. Another third person rode cautiously (apparently, it had already been learned) from behind the forest and stopped behind the count. The face was an old man with a gray beard, a woman's bonnet and a high cap. It was the jester Nastasya Ivanovna.
“Well, Nastasya Ivanovna,” the count said in a whisper, winking at him, “just trample the beast, Danilo will ask you.
"I myself ... with a mustache," said Nastasya Ivanovna.
- Shhhh! The count hissed and turned to Semyon.
- Did you see Natalya Ilyinichna? - he asked Semyon. - Where's she?
“He and Pyotr Ilyich got up from the Zharovykh weeds,” Semyon answered smiling. - Ladies too, but they have a lot of hunting.
- And you wonder, Semyon, how she drives ... huh? - said the count, if only the man is in time!
- How not to be surprised? Boldly, deftly.
- And where is Nikolasha? Above Lyadovsky horse or what? The count asked in a whisper.
- That's right with. They already know where to stand. They know so well the ride that Danila and I marvel at another time, - said Semyon, knowing how to please the master.
- Drives well, huh? And what is it on horseback, eh?
- Write a picture! As the other day from the Zavarzinsky weeds pushed a fox. They began to jump over, from a lull, passion - a horse a thousand rubles, but the rider has no price. Yes, look for such a fellow!
- Look ... - repeated the count, apparently regretting that Semyon's speech ended so soon. - Search? - he said, turning the flaps of his fur coat and taking out a snuff box.
- The other day, as from mass in all the regalia left, so Mikhail then Sidorych ... - Semyon did not finish, hearing a rut clearly heard in the quiet air with howling no more than two or three hounds. He, bowing his head, listened and silently threatened the master. - They ran into the brood ... - he whispered, they led directly to Lyadovskaya.
The count, forgetting to wipe the smile from his face, looked ahead into the distance along the bridge and, without sniffing, held a snuffbox in his hand. Following the barking of dogs, a voice over the wolf was heard, fed into Danila's bass horn; the pack joined the first three dogs and it was heard how the voices of the hounds roared with the bay, with that special howl, which served as a sign of rutting for a wolf. The drivers no longer whined, but hooted, and from behind all the voices came Danila's voice, now bass, now piercingly thin. Danila's voice seemed to fill the entire forest, came out of the forest and sounded far in the field.
After listening for a few seconds in silence, the count and his stirrup made sure that the hounds were divided into two flocks: one large, roaring especially hotly, began to move away, the other part of the flock rushed along the forest past the count, and with this flock Danila's hooting was heard. Both of these rutting merged, overflowed, but both were removed. Semyon sighed and bent down to straighten the bundle in which the young dog got entangled; the count sighed too, and, noticing a snuff-box in his hand, opened it and took out a pinch. "Back!" Semyon shouted at the dog, which stepped over the edge. The count shuddered and dropped the snuffbox. Nastasya Ivanovna got down and began to pick her up.
The Count and Semyon looked at him. Suddenly, as often happens, the sound of the rut instantly approached, as if, behold, in front of them were the barking mouths of the dogs and the hooting of Danila.
The count looked around and to the right saw Mitka, who with rolling eyes looked at the count and, raising his hat, pointed to the other side.
- Take care! He shouted in such a voice that it was evident that this word had long been painfully begging him to go out. And he galloped, releasing the dogs, towards the count.
Count and Semyon jumped out of the clearing and to the left of them saw a wolf, which, gently waddling, quietly galloped to their left to the very edge at which they stood. The vicious dogs screeched and, breaking loose from the pack, rushed to the wolf past the horses' legs.
The wolf stopped running, awkwardly, like a sick toad, turned its forehead head towards the dogs, and, just as gently waddling, jumped once, twice and, wagging its log (tail), disappeared into the edge. At the same moment from the opposite edge of the forest, with a roar similar to crying, one, another, and a third hound jumped out in confusion, and the whole flock rushed across the field, along the very place where the wolf crawled (ran). After the hounds, hazel bushes parted and Danila's brown horse, blackened with sweat, appeared. On her long back, a lump, lying forward, sat Danila without a hat with gray, disheveled hair over a red, sweaty face.
- I will hoot, I will! ... - he shouted. When he saw the Count, lightning flashed in his eyes.
- Well ... - he shouted, threatening the raised arapnik at the count.
- About… is it a wolf!… Hunters! - And as if not deigning to deign the embarrassed, frightened count with further conversation, with all the malice prepared for the count, he struck the brown gelding's fallen wet sides and rushed after the hounds. The count, as if punished, stood looking around and trying to make Semyon regret his situation with a smile. But Semyon was no longer there: he, in a detour through the bushes, jumped the wolf from the notch. Greyhounds also jumped the beast from both sides. But the wolf went in the bushes and not a single hunter intercepted him.

Nikolai Rostov, meanwhile, stood in his place, waiting for the beast. By the approach and distance of the rut, by the sounds of the voices of the dogs known to him, by the approach, distance and rise of the voices of those arriving, he felt what was happening on the island. He knew that the island had arrived (young) and seasoned (old) wolves; he knew that the hounds had broken up into two packs, that they were hounding somewhere, and that something unfortunate had happened. Every second he was waiting for the beast on his side. He made thousands of different assumptions about how and from which side the beast would run and how he would poison it. Hope gave way to despair. Several times he turned to God with a prayer that the wolf come out to him; he prayed with that passionate and conscientious feeling with which people pray in moments of intense excitement, depending on an insignificant reason. “Well, what does it cost you,” he said to God, “to do it for me! I know that You are great, and that it is a sin to ask You about it; but for the sake of God, make sure that a hardened one crawls out on me, and so that Karai, in front of the “uncle” who is looking from there, slaps into his throat with a death grip. " A thousand times in this half hour, Rostov looked around with a stubborn, tense and restless gaze at the edge of the woods with two sparse oaks over the aspen seat, and the ravine with a washed-out edge, and the hat of his uncle, barely visible from behind the bush to the right.
“No, there won't be this happiness, Rostov thought, but what would it cost! Will not be! I am always, and in the cards, and in the war, in all the misfortune. " Austerlitz and Dolokhov, brightly, but quickly changing, flashed in his imagination. "Only once in my life would I hunt down a hardened wolf, I don't want to anymore!" he thought, straining his ears and eyes, looking to the left and again to the right and listening to the slightest shades of rutting sounds. He looked again to the right and saw that something was running towards him across the deserted field. "No, it can't be!" thought Rostov, sighing heavily, as a man sighs when he does what he had long expected. The greatest happiness was accomplished - and so simply, without noise, without brilliance, without commemoration. Rostov could not believe his eyes and this doubt lasted more than a second. The wolf ran forward and jumped heavily over the pothole that was in its path. It was an old beast, with a gray back and a gorged reddish belly. He ran slowly, obviously convinced that no one was seeing him. Rostov looked round at the dogs without breathing. They lay, stood, not seeing the wolf and not understanding anything. Old Karay, turning his head and showing his yellow teeth, angrily looking for a flea, clicked them on his hind thighs.
- Ulyulyu! Rostov said in a whisper, protruding his lips. The dogs, trembling with glands, jumped up, ears alert. Karai scratched his thigh and stood up, ears pricked and slightly wagged his tail, on which there were felts of wool.
- To start up - not to start up? - Nikolai said to himself as the wolf moved towards him, separating from the forest. Suddenly, the whole physiognomy of the wolf changed; he shuddered when he saw, probably never seen before, human eyes fixed on him, and turning his head slightly towards the hunter, stopped - backward or forward? Eh! anyway, forward! ... it is evident, - as if he said to himself, and rushed forward, no longer looking back, with a soft, rare, free, but decisive dap.
“Ulyulyu!…” Nikolai shouted in a voice that was not his own, and by itself his good horse rushed headlong downhill, jumping over the cisterns across the wolf; and even faster, overtaking her, the dogs rushed. Nikolai did not hear his cry, did not feel that he was galloping, did not see the dogs or the place where he was galloping; he saw only the wolf, which, intensifying its run, galloped without changing direction along the hollow. The first appeared near the beast, black-footed, wide-backed Milka and began to approach the beast. Closer, closer ... so she clung to him. But the wolf glanced slightly at her, and instead of pushing, as she always did, Milka suddenly, raising her tail, began to rest on her front legs.
- I will cheer! - Nikolay shouted.
Red Lyubim jumped out from behind Milka, quickly rushed to the wolf and grabbed him by the gachi (thighs of the hind legs), but at that very second he jumped fearfully to the other side. The wolf crouched down, snapped his teeth, and got up again and galloped forward, being escorted a yard away by all the dogs that did not approach him.
- Leave! No, It is Immpossible! - thought Nikolai, continuing to shout in a hoarse voice.
- Karai! I will hoot! ... - he shouted, looking for the old dog with his eyes, his only hope. Karai, out of all his old forces, stretched out as much as he could, looking at the wolf, heavily galloped away from the beast, across it. But from the speed of the wolf's gallop and the slowness of the dog's gallop it was clear that Karay's calculation was wrong. Nikolai no longer saw that forest far ahead of him, to which, having reached, the wolf would probably leave. Ahead appeared the dogs and the hunter, galloping almost to meet. There was still hope. Unknown to Nikolai, a murky young, long dog of a stranger pack swiftly flew up to the wolf in front and almost knocked him over. The wolf quickly, as one could not expect from him, got up and rushed to the murugous dog, snapped his teeth - and the bloody dog \u200b\u200bwith a ripped side apart, screeching piercingly, pushed his head into the ground.
- Karayushka! Father! .. - Nikolai cried ...
The old dog, with his tufts dangling on his thighs, thanks to the stop that had taken place, cutting the path of the wolf, was already five steps away from him. As if sensing danger, the wolf glanced sideways at Karay, hiding the log (tail) even further between his legs and skidding. But then - Nikolai only saw that something had happened to Karai - he instantly found himself on the wolf and with him tumbled head over heels into the pool that was in front of them.
The minute when Nikolai saw dogs swarming with the wolf in the pool, from under which one could see the gray hair of the wolf, its outstretched hind leg, and the frightened and panting head with pressed ears (Karai was holding him by the throat), the minute when Nikolai saw this was the happiest moment of his life. He was already grasping the saddle bow in order to dismount and stab the wolf, when suddenly the head of the beast stuck out of this mass of dogs, then the front legs stood on the edge of the pool. The wolf gritted his teeth (Karay no longer held him by the throat), jumped out of the pool with his hind legs and, tucking his tail, again separated from the dogs, moved forward. A karai with bristling hair, probably bruised or wounded, hardly crawled out of the pool.
- Oh my God! For what? ... - Nikolay cried in despair.
Uncle's hunter on the other side galloped to the cut to the wolf, and his dogs again stopped the beast. They surrounded him again.
Nicholas, his stirrup, uncle and his hunter spun over the beast, hooting, screaming, every minute intending to dismount when the wolf sat on its backside and every time running forward when the wolf shook itself and moved to the spot that was supposed to save him. Even at the beginning of this persecution, Danila, hearing a hooting, jumped out to the edge of the forest. He saw Karai take the wolf and stop the horse, believing that the matter was over. But when the hunters did not dismount, the wolf shook himself and again went down the drain. Danila released his brown not to the wolf, but in a straight line to the notch, just like Karai, to cut the beast. Thanks to this direction, he jumped to the wolf while the second time he was stopped by his uncle's dogs.
Danila galloped in silence, holding the dagger he had taken out in his left hand and like a flail of milkweed with his arapnik along the tucked-up sides of the brown one.
Nikolai did not see or hear Danila until a brown puff was panting past him, and he heard the sound of a body falling and saw that Danila was already lying in the middle of the dogs on the wolf's rear, trying to catch him by the ears. It was obvious to the dogs, to the hunters, and to the wolf that it was all over now. The beast, ears pressed in fear, tried to get up, but the dogs clung to him. Danila, standing up, took a falling step and with all his weight, as if lying down to rest, fell on the wolf, grabbing him by the ears. Nikolai wanted to prick, but Danila whispered: "Don't, let's make a joke," and changing position, stepped on the wolf's neck with his foot. They put a stick in the wolf's mouth, tied it, as if bridling it with a pack, tied its legs, and Danilo twice from one side to the other crossed the wolf.
With happy, exhausted faces, a live, hardened wolf was loaded onto a shuffling and snorting horse and, accompanied by the dogs shrieking at him, was taken to the place where everyone was supposed to gather. Two young ones were taken by hounds and three by greyhounds. The hunters came together with their prey and stories, and everyone came to watch the hardened wolf, which dangling its forehead with a bitten stick in its mouth, with large, glass eyes looked at the entire crowd of dogs and people around him. When he was touched, he, shuddering with his tied legs, wildly and at the same time simply looked at everyone. Count Ilya Andreevich also rode up and touched the wolf.
- Oh, what a mother, - he said. - Well-worn, eh? He asked Danila, who was standing next to him.
- Dear, your Excellency, - answered Danila, hastily removing his cap.
The count recalled his missed wolf and his encounter with Danila.
“However, brother, you are angry,” said the count. - Danila did not say anything and only smiled shyly, childishly meek and pleasant smile.

The old count drove home; Natasha and Petya promised to come at once. The hunt went further, since it was still early. In the middle of the day, the hounds were allowed into a ravine overgrown with young dense forest. Nikolai, standing on the stubble, saw all his hunters.
Opposite Nicholas there were greenery, and there stood his hunter, alone in a hole behind a prominent hazel bush. The hounds had just been brought in, Nikolai heard the rare rut of a dog he knew - Voltorn; other dogs joined him, now falling silent, then again starting to drive. A minute later, a voice was heard from the island on the fox, and the whole flock, having fallen, drove along the screwdriver, towards the greens, away from Nikolai.
He saw galloping survivors in red hats along the edges of the overgrown ravine, he even saw dogs, and every second he waited for a fox to appear on the other side, on the green.
The hunter, who was standing in the pit, set off and released the dogs, and Nikolai saw a red, low, strange fox, which, fluffing up a pipe, hurriedly rushed through the greens. The dogs began to sing to her. As they approached, the fox began to wag in circles between them, making these circles more and more often and circling around itself with a fluffy pipe (tail); and then someone's white dog swooped in, and after it a black one, and everything mixed up, and the dogs became a star, with their backs apart, slightly hesitating. Two hunters galloped up to the dogs: one in a red cap, the other, a stranger, in a green caftan.
"What it is? thought Nikolay. Where did this hunter come from? This is not an uncle. "
The hunters fought off the fox and for a long time, without rushing, the footmen stood. Near them on chumburs stood horses with their saddle ridges and dogs lay. The hunters waved their hands and did something to the fox. From the same place the sound of a horn was heard - the agreed signal of a fight.
- It is the Ilaginsky hunter that is rebelling with our Ivan, - said Nikolay's striker.
Nikolai sent the stirrup to call his sister and Petya to him and walked at a step to the place where the drivers were gathering the hounds. Several hunters galloped to the place of the fight.
Nikolai dismounted from his horse, stopped beside the hounds with Natasha and Petya who had arrived, waiting for information about how the matter would end. A hunter with a fox in toroks drove out from behind the edge of the forest and drove up to the young master. He took off his cap from afar and tried to speak respectfully; but he was pale, gasped, and his face was vicious. One of his eyes was hit, but he probably did not know it.
- What did you have there? Nikolai asked.
- How, from under our hounds, he will poison! And my bitch caught it. Go, sue! Enough for the fox! I'll roll him like a fox. Here she is, in toroks. Do you want this? ... - said the hunter, pointing to the dagger and probably imagining that he was still talking to his enemy.
Nikolai, without speaking to the hunter, asked his sister and Petya to wait for him and went to the place where this hostile Ilagin hunt had taken place.
The victorious hunter rode into the crowd of hunters and there, surrounded by sympathetic curious, recounted his feat.
The fact was that Ilagin, with whom the Rostovs were in a quarrel and process, hunted in places that belonged to the Rostovs, according to custom, and now, as if on purpose, he ordered to drive up to the island where the Rostovs were hunting, and allowed his hunter to be hunted from under other people's hounds.
Nikolai never saw Ilagin, but as always in his judgments and feelings, not knowing the middle, according to rumors about the riot and willfulness of this landowner, with all his heart he hated him and considered him his worst enemy. Angrily agitated, he was now riding towards him, tightly gripping the arapnik in his hand, in full readiness for the most decisive and dangerous actions against his enemy.
As soon as he drove over the forest ledge, he saw a fat gentleman in a beaver cap on a fine black horse, accompanied by two stirrups, advancing towards him.
Instead of an enemy, Nikolai found in Ilagin a respectable, courteous master, who especially wished to meet the young count. Having approached Rostov, Ilagin raised his beaver cap and said that he was very sorry about what had happened; that he orders to punish the hunter who allowed himself to bait from under other people's dogs, asks the count to be familiar and offers him his places for hunting.
Natasha, afraid that her brother would do something terrible, rode in excitement not far behind him. Seeing that the enemies bowed friendly, she drove up to them. Ilagin raised his beaver cap even higher in front of Natasha and, smiling pleasantly, said that the countess represented Diana both for her passion for hunting and for her beauty, about which he had heard a lot.
Ilagin, in order to atone for the guilt of his hunter, urged Rostov to go to his eel, which was a mile away, which he kept for himself and in which, according to him, there were hares. Nikolai agreed, and the hunt, which had doubled in size, moved on.
It was necessary to go to the Ilaginsky eel in the fields. The hunters leveled off. The gentlemen rode together. Uncle, Rostov, Ilagin secretly glanced at other people's dogs, trying not to be noticed by others, and anxiously looked for rivals for their dogs between these dogs.
Rostova was especially struck by her beauty as a small, chistopovaya, narrow, but with steel muscles, a slender pincer (muzzle) and rolling black eyes, a red-footed bitch in Ilagin's pack. He had heard about the playfulness of the Ilaginsky dogs, and in this beautiful bitch he saw a rival to his Milke.
In the middle of a sedate conversation about this year's harvest, which Ilagin started, Nikolai pointed out to him his red-footed bitch.
- You have a good bitch! He said in a casual tone. - Frisky?
- This one? Yes, this is a kind dog, catches, ”Ilagin said in an indifferent voice about his red-footed Erza, for whom he gave three courtyard families to a neighbor a year ago. - So you, Count, do not boast of their thrashing? - he continued the conversation he had begun. And considering it polite to repay the young count in kind, Ilagin examined his dogs and chose Milka, which caught his eye with its width.
- This black-footed one is good at you - okay! - he said.
- Yes, nothing, jumping, - answered Nikolai. "If only a seasoned hare ran into the field, I would show you what kind of dog this is!" he thought, and turning to the stirrup said that he was giving the ruble to the one who suspected, that is, he would find a lying hare.
“I don’t understand,” Ilagin continued, “how other hunters are envious of animals and dogs. I'll tell you about myself, Count. I am amused, you know, to take a ride; here you will move in with such a company ... already what is better (he again took off his beaver cap in front of Natasha); and this, to count the skins, how many brought - I do not care!

The exact burial place of the body of Jesus has been exciting the minds of Christians for several millennia. During this time, many erroneous versions were put forward, and a lot of archaeological excavations were carried out within Jerusalem, the purpose of which was the grave of Jesus Christ. Despite the fact that at the moment the world scientific community is inclined in favor of the official version, according to which the burial is located in the Church of the Holy Sepulcher, it has not yet been proved. Let's try to find out where is the grave of Jesus Christ in reality?

Scripture: a source of information about burial

For many people, the very understanding of the term "tomb of Jesus Christ" is incomprehensible, because according to the Holy Scriptures, He ascended to heaven forty days after his earthly death on Calvary. What then have pilgrims and archaeologists been looking for for several centuries? What shrine are they talking about?

In fact, the tomb of Jesus Christ in Jerusalem is the place where, according to the text of the New Testament, Joseph of Arimothea and Nicodemus transferred the body of the Savior after the crucifixion. They wrapped it in a cloth soaked in incense and left it in a cave crypt, the entrance to which was closed with a huge boulder.

It was from this cave that the body of Christ disappeared on the third day, and its location is described as a crypt in a garden near Calvary outside the city.

Ancient Jewish Burial Traditions: How Did It Happen?

In search of the grave of Christ, archaeologists studied many different burials of the Jews and clearly understood how this rite took place in the times of interest. Each noble Jew had his own family crypt, where several generations of the same family found rest. Traditionally, it was a cave where the dead were laid in hollowed-out niches. According to custom, they were laid on a stone bed with their feet to the east, which usually corresponded to the entrance to the cave. It is worth noting that most of the caves are man-made, they remained after the extraction of stone used to build cities. On the walls of such caves, there are clear traces of workers' tools. This is how the tomb of Jesus Christ should look like, which archaeologists and scientists around the world are still looking for in vain. This find may become the most important and significant shrine of Christianity, which will serve as the clearest evidence of the veracity of the text of the Bible.

It is not for nothing that scientists have so scrupulously studied the burial places of the Jews, because in this way it is possible to accurately determine the historical correspondence of the alleged tomb of Christ to the traditions of a certain time. For several centuries, a mass of graves were discovered, from which they made a sensation, announcing that they had found the very burial of the Savior described in the New Testament. But after a cursory study, it became clear that all this was a very crude forgery, the so-called remake, created only to arouse public interest. It should be noted that the work of scientists is complicated by a large number of ancient crypts within Jerusalem, each of which can claim to be a shrine.

Where is the grave of Jesus Christ: options and assumptions

In the last century, interest in the tomb of Christ has noticeably increased, this is associated with the development of technologies that can determine the age of certain objects with almost one year accuracy. Despite this, for many decades, five found burials have claimed the place of the main Christian shrine. Not all of them are located in Jerusalem, which is quite surprising for Christians. We will tell you about each of the alleged burials in as much detail as possible.

Sagrada Familia cave

Thirty-seven years ago, while building a house in Jerusalem, workers discovered a large crypt containing ten graves. Six of the tombstones bore inscriptions with the names of the deceased. One of the women was named Mary Magdalene. This burial became interested in the famous director James Cameron, who gathered a group of professionals and began to study the burial. Having collected the necessary information, they came to the conclusion that the found crypt is the burial place of Jesus Christ and his family. But this version was not accepted by the official scientific community, although it was quite widespread in society.

True Calvary

This place is known as the alternative tomb of Jesus Christ. It should be noted that in many respects it corresponds to the descriptions given in the New Testament. The cave found in the first century AD was located just outside the walls of Jerusalem and was formed as a result of the extraction of stone. At that time, it was surrounded by agricultural land and was located as close as possible to Calvary. Discovered the cave at the end of the nineteenth century, Charles Gordon, absolutely confident that he had revealed the secret of the burial of Christ.

Grave in japan

The Japanese village of Shingo has been attracting crowds of tourists for many years, because according to one version, it was here that Jesus Christ lived his life and was buried in this land after his death.

No matter how incredible this version is, it has a right to exist. Indeed, at the beginning of the last century, ancient documents were found in Japan, according to which Christ was not crucified on Calvary, but having fulfilled his mission, arrived in Japan, where he had already been. He married a local girl and happily lived to gray hair in these lands.

As evidence, the villagers cite the tradition of drawing a cross on the head of newborns with the help of coal, and the Star of David is often depicted on kimonos.

India - the burial place of Christ

If you find yourself in India, then you will probably be shown the tomb of Jesus Christ. Do not be surprised, but the Indians are sure that the Savior rests in the crypt of Rauza Bal. They can talk about this place endlessly.

Here they are sure that Christ was saved after Calvary and came to India, taking a different name. Here he lived until old age and was buried in Rauza Bal. It is difficult to say how true this version is, but it has many defenders. The fact is that the crypt, contrary to Muslim traditions, is oriented to the east. This is fully consistent with Jewish rituals, in addition, there is a print of the wounded feet of a person buried here. They coincide with the description of the wounds of Christ received on the cross, moreover, they repeat the drawing on the Turin shroud.

Christian shrine in Jerusalem

This version is official and deserves close scrutiny. It is to Jerusalem, the Old City, that millions of pilgrims come from all over the world who want to get a little closer to the shrine. After all, it is believed that the Church of the Holy Sepulcher was built exactly over the cave where Christ was buried. His supposed grave has been covered with a marble slab for several hundred years. Scientists recently opened the tomb of Jesus Christ in order to collect the necessary information that will help determine the authenticity of the burial and, finally, reveal this centuries-old mystery.

Church of the Holy Sepulcher: a place of Christian pilgrimage

Today's temple, which is known to almost every Christian in the world, is actually far from the first building on this site. Historians say that the Roman emperor Constantine, having converted to Christianity in 325, ordered to build a beautiful temple over the caves to immortalize this place for centuries. For almost seven hundred years, the temple was completely destroyed and rebuilt several times, but the arrival of the crusaders at the beginning of the second millennium in the lands of Palestine opened a new page in the history of the temple.

A hundred years later, a new church was erected on the ruins of ancient buildings, which stood until the nineteenth century, when it was almost completely destroyed by a terrible fire. Now at this place stands the Church of the Holy Sepulcher, which belongs to absolutely all Christian movements. Each of the six denominations has its own part of the temple and a specific time for service.

Above the alleged burial place of the body of Jesus, a special structure was erected - the Kuvuklia. And the niche itself is closed This was done in order to preserve the shrine, because it is made of limestone, and pilgrims often took with them a piece of the Holy Sepulcher.

Despite the fact that the temple is considered a Christian shrine, scientists still cannot confidently answer the question of whether the temple is really built around the crypt of Jesus Christ. How to prove or disprove this fact?

In Search of the Tomb of Christ: Exploring the Church of the Holy Sepulcher

At the beginning of the twentieth century, scientists carried out restoration work in the Church of the Holy Sepulcher and discovered the remains of ancient structures, which completely coincide with the description of the structure of the first millennium AD. This once again stirred up interest in the burial place of Christ, and serious research work began in the temple.

One of the scientists, Martin Biddle, carefully examined the temple for several years and came to the conclusion that the supposed burial place of Jesus' body may well be real. This is evidenced by several facts:

• during the life of Christ, this place was located outside Jerusalem;
• there were vast gardens very close to the cave and the temple;
• the cave has characteristic traces of tools;
• in addition to the alleged grave of Jesus, there are numerous crypts with burials nearby (which means that there was a cemetery at this place);
• all signs of burial completely coincide with the landmarks described in the New Testament.

Scientists have been talking for a long time that the opening of the grave of Jesus Christ will help to obtain the missing information about the alleged burial. After all, literally since the sixteenth century, no one has seen the grave itself, covered with a huge marble slab. A deep crack crosses the entire length of the slab; there is an old legend about its appearance. It is believed that Muslims wanted to take it to decorate a new mosque, but the moment they approached it, the slab cracked with a crash. This was taken as a sign, and those who came to the temple retreated. From that moment on, no one even mentioned that the grave of Jesus Christ could be opened until recently. In October last year, a significant event took place, which, according to scientists, could change the course of history.

At the end of October 2016, an unprecedented decision was made to raise the marble slab covering the stone bed, where the body of Christ was supposedly lowered after the crucifixion. For the first time in five centuries, the grave of Jesus Christ was opened for sixty hours. What did the scientists see there? And what conclusions were made by them?

It is worth noting that by lifting a marble slab, scientists found a large number of stones filling the bed. The work went on for several hours without stopping, and the hard work was rewarded - a second marble slab with a carved cross appeared before the eyes of archaeologists and restorers. Beneath it was a stone bed of limestone, practically unaffected by time. This fact amazed scientists, because it proves that the grave was here for several centuries, and an ancient temple was changing its shape above it. After the allotted time, archaeologists closed the tomb again, collecting all the necessary data. It is planned that the restoration work in Kuvuklia will be carried out until Easter 2017.

After that, the obtained data will undergo multilateral processing and only then will they be presented to the world community. But already now scientists claim that they have no other object that would be so similar to the description of the burial in all respects. They hope to unravel the mysterious inscriptions on the walls of the cave crypts near the temple, because many see them as an indication of the grave of Christ.

Perhaps, in April this year, scientists will announce the results of their first studies. And humanity will finally discover the secret of the burial of the body of Jesus Christ.

Where Jesus is buried is rarely asked. An alternative version of his life suggests that he survived the crucifixion, fled to Asia, where he settled and continued to preach. This hypothesis should be confirmed by the presence in the capital of the Indian states of Kashmir and Jammu Srinagar, the tomb of a sage named Yuz Asaf, as well as the legend of a "prophet of the sons of Israel" who lived in this region.

From the point of view of the Church, the tomb of Jesus is the place where Joseph of Arimathea and Nicodemus laid his body. After two days, the loss was discovered. But, as it turned out, Christ was resurrected and for another 40 days stayed among his disciples, whose testimonies the Church recognizes as historical facts confirming the resurrection. After this period, according to the Gospels of Luke and Mark, Jesus and the apostles went to the Mount of Olives, where his ascent took place. “Raising his hands, he blessed them. And when he blessed them, he began to move away from them and ascend to heaven,” says Saint Luke. Thus, Jesus said goodbye to the world without leaving mortal remains.

However, during the Age of Enlightenment, the Bible and the events described in it began to be criticized. Heinrich Paulus (1761–1851), a German rationalist theologian, was a supporter of the hypothesis that Jesus did not die on the cross, but fell into a coma, from which he awoke shortly. Ernest Renan (1823–1892), French historian, caused a wave of indignation and indignation with his book "The Life of Jesus" (1863). In it, he told the world that miraculous actions around Christ are just a myth.

These concepts laid the foundation for the modern vision of Jesus as a historical person. The question of what happened to him after the end of his activities in the Holy Land continues to be a kind of taboo. Researchers are reluctant to try to answer it, because they do not want a conflict with the church and believers. However, it must be admitted, since Jesus was a man, his remains could not just disappear. Even if he died on the cross, his body should be the most sacred relic for the followers. Their absence may mean that Jesus survived the crucifixion and, possibly, went to the East. And it is there that you should look for his grave.

The theory that Jesus was in India is twofold. One of them revolves around the mysterious Rose Bal in Srinagar, the capital of Kashmir. Although the name of the area may be associated with exoticism and wealth, its heyday is long gone. The appearance of the Roza-Bal mausoleum reflects this fact. A modest white-walled building adjacent to a Muslim cemetery hides the remains of a legendary sage called Yuz Asaf by the locals, better known as Jesus Christ.

Inside Rosa-Bal (literally "Place of the Dead") there is a pre-Islamic tomb protected by a wooden structure. To identify the identity of Yuz Asaf, images of wounded legs carved in stone are called upon or, as some believe, pierced with nails. Little is known about the sage himself. The first information about him in written sources appeared in the eighteenth century. There is an interesting mention in court records of 1770. They concern the case of the right to keep the tomb in custody.

"Yuz Asaf came to the valley during the reign of Raja Gopadatty [...] He was humble and holy, and although he was from a royal family, he gave up all earthly pleasures. He spent all his time in prayer and meditation. For the people of Kashmir, who honored idols [...] became a prophet who preached the unity of God to death. Yuz Asaf was buried in Khanjar on the river bank, in the place now known as Rosa-Bal. In 871 of the Muslim era, Said Nasir-ud was also buried there. -Din, a descendant of Imam Musa, who rests next to Yuz Asaf, "says the source.

The popularizer of the idea that the Roza-Bal mausoleum is the resting place of Jesus Christ was Mirza Ghulam Ahmad (1835-1908), a religious reformer (considered a heretic by most Muslims) and founder of the Ahmadiyya community, whose goal is to help develop peaceful Islamic values. In 1898 he published the book "Masih Hindustan Mein" (known in Europe as "Jesus in India"), in which he argued that Christ, after leaving Judea, moved through Persia and Afghanistan to India.

Mirza Ghulam Ahmad's conclusion was based on an analysis of oral and written retellings, which indicated that Yuz Asaf was none other than Issa, that is, Jesus in the interpretation of the Koran. Many residents of Srinagar also believed in this. According to the book of the founder of Ahmadiyah, Christ traveled to the East to search there for the lost descendants of the tribes of Israel.

There is no doubt that some holy person is actually buried in Rosa Bal. The problem is that, according to scientists, information about the history of this place can be a little confusing in the minds of the local population. The name Yuz Asaf may come from Budasaf or Yudasaf, as the Islamists called Buddha (these words come from the Sanskrit "boddhisatva"). It should be borne in mind that Kashmir was originally Buddhist, and in the course of Islamization (the period of the Sultanate 14-16 centuries AD), most of the temples were turned into mosques.

However, Rose Bal and the legends are not the only traces of the presence in Kashmir of a person who could have been Jesus. There is also an inscription from the ceiling of the Takht-i-Suleiman (Throne of Solomon) temple on Lake Dal in Srinagar, which says: "The columns were created by Bihishti Zargar, in the year 54. Kwaja Rukun, the son of Murjan, built these columns. At this time, Yuz Asaf announced his prophetic mission in the year 54. He is Jesus, the prophet of the children of Israel. "

English-language literature that repeats the content of the inscription does not determine how this name sounded in the original. If the information is true, then the name cannot be "Jesus", because this is a Greek derivative of the name, originally it sounded "Yeshua". The declared date is also questionable, since the used chronology and age of the columns are unknown. References to the legends of the traveling Jesus have also survived in medieval Islamic chronicles. In the 15th century book Rauzat as-safa, describing the life of kings and prophets, he is mentioned in the following words: “He was a great traveler. From his country he came with several disciples to Nasibain. And he sent them into the city to teach them. "

The second part of the theory of Jesus' stay in India is connected with the period of the so-called missing years of his life, when, according to the writings of St. Luke, "Jesus gained wisdom" (although the Gospel does not indicate where and how). In 1887, during a trip to the Himalayan Ladakh, called "Little Tibet", Nikolai Notovich (1858-?), A Russian journalist, officer and researcher, learned some of the details. In the Himis monastery, he came across a manuscript about the life of Saint Issa, who seemed to him remarkably similar to Jesus.

"When he reached the age of 13, that is, the age at which the Israelites married boys, the poor house of his parents became a meeting place for rich and famous people who sought to make young Issa their son-in-law. Then he secretly left home, left Jerusalem and with the caravans. merchants went to the distant land of Sindh in order to improve their knowledge of words and study the laws of the Great Buddha. The brahmanas and kshatriyas who listened to Issa's speeches addressed to the sudras decided to kill him. But one of the sudras warned Issa, and he left Jagannatha and fled to the mountains. " , - tells the manuscript found in Himis. She also describes the return of the son of God to his homeland, his activities in Israel and his death on the cross. "When the sun went down, Issa's torment ended. He lost consciousness, his soul was freed from the body and reunited with God."

No less controversial topic and subject of search is Yuz Asaf. He went to look for the descendants of the so-called 10 lost tribes of Israel. They disappeared from the map when the Assyrians occupied their country. There are indeed ethnic groups and communities in the Middle East and the Indian Peninsula whose traditions date back to the history of the lost tribes. The most famous are the Afghan Pashtuns and Bnei Yisrael, a community of Hindus who identify themselves as descendants of Israelis. Despite years of isolation, numerous Jewish traditions have survived.

Or maybe Jesus actually survived the crucifixion and fled to a country where he could count on a more cordial reception than in his homeland? The ideas of Mirza Ahmad and Notovich are continued today by Dr. Fida Hassnain, the author of many publications on the secret life of Jesus. It is difficult for these ideas to break through the barrier of religious dogma and the passivity of the scientific community. If there are indeed references to the figure of Christ in the folklore of Kashmir, it would not hurt to study them at least in the context of religious studies.

Could this be the tomb where Jesus was? Archaeologists claim to have found the resting place of Christ in Jerusalem. They say the burial includes the remains of a man with his wife and son.

Lost Tomb of Jesus

In the tomb of Talpiot, archeology claims, bones of Jesus and his family were found.

Israeli scientist Aryeh Shimron, who has been on site for over 35 years, performed 150 chemical analyzes to provide evidence for his words.

The story began with a construction boom in Jerusalem in the early 1980s, when about 800 graves were found. One of them contained ossuaries - boxes with the bones of the dead with the names of Jesus, Mary and Joseph. The other was inscribed with the name "Judas son of Jesus."

Tampiot Tomb, Discovery Channel

The burial place was known as Talpiot's tomb, not Jesus of Nazareth. But Shimron obsessively believed that the truth was near.

Canadian-Israeli journalist Simha Yakubovich filmed a documentary about the opening site. The film reflects that the crypt opened by Arya was genuine. And the tomb belongs to the family of Jesus of Nazareth. A number of historical evidence is presented.

The contents of the tomb were purchased by a private collector in 1970 named James. Shimron, who was responsible for analyzing the items, found traces of magnesium, iron and magnesium - the same chemicals that were supposed to be found in the family tomb of Jesus.

Shimron suggested that this fact is the missing link in the study:

"I think I have received unequivocal proof that James spent most of his life until his death in Talpiot's grave."

The Jerusalem Post filmmaker Simha Yakubochik, who is working on the documentary, said:

“He (Shimron) made a huge discovery. I have been following his work for the last seven years. This find shows that the tomb really belonged to the family of Jesus of Nazareth. "

This statement provoked the wrath of Christians:

“Many people believe that Jesus ascended in his spiritual incarnation to heaven. Others believe that he physically left the tomb and ascended to heaven, ”Yakubovich said.

The alleged grave of Jesus in the suburbs of Jerusalem contained boxes of bones bearing the names of members of Jesus' family. Some scholars claim that they contain the remains of Jesus of Nazareth, others are skeptical. The inscription on the Talpiot tomb reads: "Yeshua, son of Joseph", which means "Jesus, son of Joseph."

Scientists have recently discovered the alleged birthplace of Jesus, dating back to 4 BC. in Nazareth, a small village in the Galilee.

Scientists are only speculating. Evidence that Jesus was buried on earth could undermine one of the basic tenets of Christianity: that Jesus ascended to heaven and rose again after being crucified.

Another group of scientists disagree with the hypothesis. They say the names on the boxes inside the tomb did not match the names of Jesus' family. Research published in a peer-reviewed journal.

Burial tradition of early Christianity

“During the time of Jesus' life, there was a tradition of burial in a shroud. When the flesh decayed, the remaining bones were buried in a limestone crypt, ”said Mark Goodacre, a New Testament and Christianity professor at Duke University in North Carola who participated in the study.

The first discovery was made in 2002. On a box dating back to the 1st century, an inscription in Aramaic was found: "James, son of Joseph, brother of Jesus." If this artifact is genuine, then it probably belonged to the family heirlooms. The item was transferred to a private collection in 1976.

In 2003, the Israel Antiquities Department found that the words "brother of Jesus" were later engraved by collector Oded Golan, convicted of fraud. After seven years of imprisonment, an Israeli judge concluded that the Golan was not guilty of forgery, in particular because of the fact that this inscription was already on the shelf in a 1976 photograph. There was no point in correcting the artifact after the discovery became known to the public.

How the tomb was discovered in Israel

In 1980, a team of researchers excavated a first-century tomb in Talpiot, a suburb of Jerusalem. The tomb was walled up in soddy-calcareous soil and contained 10 boxes with the names of Jesus, Mary, Judas, Joseph and Yose inscribed.

In the center of public attention, the grave appeared with the release of the 2007 documentary " Lost Tomb of Jesus". The film was directed by Simkha Yakubovich and produced by James Cameron, famous for his production of Titanic. The film highlights that Talpiot's tomb belonged to the family of Jesus of Nazareth. Although many archaeologists disagree with this theory.

In a new study, Shimron was able to take soil samples from several places in the tomb. He compared the composition of chemicals: aluminum, magnesium, iron and potassium. Then he compared them with 30-40 results of analyzes, selected at random in several ancient burial places throughout Jerusalem. DNA analysis was impossible for study, as the remains were quickly reburied after excavation. Jewish law forbids disturbing burials.

Shimron established that the chemical reagents from the tomb matched the data from Talpiot's boxes.

"The flooding of the tomb was caused by a massive earthquake in Jerusalem in 363 AD," - Shirom told Live Science. "Soil and mud flooded the grave and destroyed the ossuaries."

Since both tombs have the same chemical composition, the scientist suggested that the crypt with the name of James is identical in composition to the Talpiot tomb.

This is just one of the arguments that indirectly testify to the discovery of the burial place of the family of Jesus of Nazareth. Most scholars claim that the grave belonged to a completely different Jesus. The data are based on statistics, there is a high probability of finding the remains of a family with similar names of the holy family in the tomb. Nearly all of Jesus' family names were in widespread use at the time. In addition, some names have no historical evidence, like “Judas, son of Jesus”.

“There is no evidence that Jesus had a son, let alone that his name was Iula,” said Goodacre, the excavator. “The inscription on the Mariamne box sounds like an alternative to the names Mary or Mara. The early Christians did not call Mary Magdalene "Mariamne." Her name was Mariam or Mary. Only this circumstance completely breaks the theory of the tomb of the messiah. "

Yakubovich disagrees with the statistics.

“The fact is that the tomb contains more archaeological artifacts than any other place on the planet. The names are not common, but unique, for example, Yose is Jesus' brother, ”the journalist explained in a letter to Live Science.

Research results of the tomb of Jerusalem

The new research findings are incredibly controversial as they relate to one of the most popular personalities in history, Jesus of Nazareth. Traditionally, Christians believe that Jesus rose from the dead and ascended to heaven after being revealed and returned to Earth.

Christians view the scholarly debate as an attack on Christianity and a denial of their faith.

Greetings to everyone on the blog pages!
Today is Friday, the last and most mournful day of this week. The Orthodox Church recalls the crucifixion, death and burial of Jesus Christ. This is the strictest day, nothing can be eaten, no work can be done. (personal affairs for yourself, at home)
Here I will briefly describe how the burial of Jesus took place.
In the Old Testament, death is always a tragedy. The preparations for burial in those days were much the same as they are today.
The eyes of the deceased were closed, the body was washed and wrapped in a piece of cloth.
This is how the burial of Christ was.
The body of Jesus Christ was taken down from the cross on Saturday eve. According to Jewish law, the body had to be buried during the same day (24 hours) (Deut. 21:22), but since it was forbidden to bury on Saturdays, it had to be done before sunset on Friday.

The crucified one could not be buried in the Jewish cemetery; the law strictly prohibited this.
By law, those who were crucified on crosses were thrown into open burial pits - "Gehenna" south of the city.
But in the meantime, Joseph of Arimothy with Nicodemus (a secret disciple of Jesus) went to Pilate, asking him to bury the body of Jesus properly.
Joseph decided to bury him in his new cave, which was located near Calvary.

By the way, in Judea the tombs differed from the social and property status of the deceased.

In those days, rich people were buried in crypts carved into the rocks. The poor are in shallow graves on level ground.
Inside the cave, in front of the entrance to the tomb, there was a “courtyard” with an area of \u200b\u200b7 square meters, where the body was usually placed on a stretcher, and the last honors were given to the deceased.
So, since the Great Feast of Passover was approaching for the Jews. (Mark; 15: 42-44), it was necessary to be buried before the beginning of Saturday, the funeral took place in a great rush, because this day was a day of preparation, and there was very little time left before Saturday.
By the way, Passover (Passover) in translation from the Hebrew means "passing by"
Joseph brought the body of Jesus to his new tomb.
The body of Christ was laid on a stone burial Bed (200 x 80 cm, height from the floor 60 cm, feet to the east (i.e.
to the entrance), head to the west, according to Jewish custom.
A secret disciple of Jesus Christ, Nicodemus brought a fragrant composition of myrrh and scarlet (about 100 years old), they poured incense on the shroud (shroud) - a four-meter linen cloth, a meter wide, and wrapped the body (John; 19: 38-40) and over his head the sir was put (headdress) (John 20: 7)
The entrance to the cave was leaned against a stone so that wild animals would not take away the body of the deceased. They put a seal on the cave of the coffin and put a guard.
This is how Jesus Christ was buried.
I hope you found it interesting. Thank you for attention!