Daughters of Jerusalem

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2016
video and sound
duration: 6 min  loop

exhibited:
Motorcycle Cultures 2 (International Journal of Motorcycle Studies Conference Exhibition), Triangle Space, London, 2016 
Stations of the Cross, St Stephen Walbrook, London, 2017

bibliography:
Laura Moffatt, ‘Stations of the Cross and Resurrection’, Art & Christianity, No 90, Summer 2017
Muriel Zagha, ‘From Psycho to Transcendence’, Elephant, 2017 
Stations of the Cross | Stations of the Resurrection, Stations 2017, catalogue, ISBN 978-1-5272-0874-2s 

from the series Stations of the Cross

© acknowledgements:
Karov La Bayit aka Close To Home (2005) 
Lovely Rita (The Beatles) 

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The Eighth Station: Jesus meets the women of Jerusalem

A reading from the Jewish Enyclopedia of 1906:

[Emanuel Deutsch’s] famous essay on the Talmud [the basis for all codes of Jewish law] in the “Quarterly Review” for October 1867… created probably a greater sensation than any other review article in England dealing with a purely literary subject, and caused that number of the “Quarterly” to be repeatedly reprinted. The article itself was translated into several languages, and contributed to create an interest in the Talmud wherever the essay was read. Though there was little that was new in the facts adduced—the literary history being derived from Wolf and the wise and witty sayings from Dukes—yet the skill with which the pertinent topics were grouped, the brilliancy of the style, and the underlying enthusiasm of the writer made it a striking performance. Some of its effect was due to the implied suggestion that the key to the life of the founder of Christianity was to be sought for in the surrounding ideas in Palestine. The renewed attention given to the Talmud in Christian circles, at any rate in England, was undoubtedly due to the article. The ambition of Deutsch’s life to produce a more exhaustive work on the Talmud was thus shadowed forth; but the failure of his health compelled him to abandon the project.

A reading from Emanuel Deutsch’s essay on The Talmud:

[In Jewish law,] The care taken of human life was extreme indeed. The judges of capital offences had to fast all day, nor was the sentence executed on the day of the verdict, but it was once more subjected to scrutiny by the Sanhedrin the next day. Even to the last some favourable circumstance that might turn the scale in the prisoner’s favour was looked for. The place of execution was at some distance from the Court, in order that time might be given to a witness or the accused himself for naming any fresh fact in his favour. A man was stationed at the entrance to the Court, with a flag in his hand, and at some distance another man, on horseback, was stationed, in order to stop the execution instantly if any favourable circumstance should still come to light. The culprit himself was allowed to stop four or five times, and to be brought back before the judges, if he had still something to urge in his defence. Before him marched a herald, crying, “The man N. N., son of N. N., is being led to execution for having committed such and such a crime ; such and such are the witnesses against him; whosoever knows aught to his favour, let him come and proclaim it.” Ten yards from the place of execution they said to him, “Confess thy sins; every one who confesses has part in the world to come ; for thus it is written of Achan, to whom Joshua said, My son, give now glory to the God of Israel.” If he “could not” offer any formal confession, he need only say, “May my death be a redemption for all my sins.” To the last the culprit was supported by marks of profound and awful sympathy. The ladies of Jerusalem formed a society which provided a beverage of mixed myrrh and vinegar, that, like an opiate, benumbed the man when he was being carried to execution.


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