Kraeling interpreted the buried bones as a foundation deposit, a common phenomenon in the ancient Near East.21 However, he noted that the parallels for this practice come from pagan, not Jewish contexts.22 Near Eastern foundation and building deposits were generally built into the walls or placed under the floors of buildings (usually palaces and temples), and most of them are much earlier in date than the Dura synagogue. Human remains are rare and consist mostly of infants, and the burial of individual human bones is unparalleled in Near Eastern foundation deposits.23
The placement of human bones under the threshold of the main doorway leading into the synagogue suggests apotropaic motivations.24 Richard Ellis noted that the reasons for ancient Near Eastern foundation and building deposits included sanctification and a desire to protect the building against hostile powers.35 Similar practices are evident in the Jewish necropolis at Beth Shearim in Israel’s Galilee, which is contemporary with the Dura synagogue. Symbols and inscriptions with apo-tropaic value were placed on the archways of passages between rooms in the burial halls: an abecedary in Catacomb 1, Hall N;26 two winged figures in Catacomb 1, Hall G;27 and an Eis theos boethei inscription in Catacomb 7, Hall A.28 Similarly, in the Christian baptistery at Dura an Eis theos inscription was written on a doorjamb leading from the courtyard and several abecedaries were written on the walls near doorways in the Christian building.29
The possibility that the bones were buried for apotropaic reasons does not explain why such a deposit occurs in the Dura synagogue alone. Why would human finger bones protect the entrance to the building from evil or sanctify it? A passage from the Babylonian Talmud may shed light on this phenomenon:
Why do they go to the cemetery? With regard to this there is a difference of opinion between R. Levi b. Haman and R. Hanina. One says: [To signify thereby], we are as the dead before Thee; and the other says: In order that the dead should intercede for mercy on our behalf. (Tractate Ta ‘anith 16a)
This passage indicates that the dead were considered intercessors for the living.30 Perhaps the bones buried under the threshold of the Dura synagogue represent the remains of someone who the congregation hoped would intercede with God on their behalf.31 In this regard the Christian cult of the relics of saints might provide a better analogy than ancient Near Eastern foundation deposits.32 Could it be that the buried bones belonged to a priest, who in this capacity acted as an intercessor for the congregation? Although this is admittedly speculative, it is interesting to note that there are depictions of priests elsewhere in the synagogue and that this congregation’s leader was a priest, as we shall see.
World History
