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Keepers - Die Leuchtturmwärter

Keepers - Die Leuchtturmwärter Bernstein Zimmer Nachrichten

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Keepers - Die Leuchtturmwärter Bernstein Zimmer Video

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Keepers - Die Leuchtturmwärter Video

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This riveting true-crime tale was nominated for an Emmy for Outstanding Documentary Series. Videos The Keepers.

The Keepers Trailer. The Keepers: Season 1 Podcast. Episodes The Keepers. Season 1. Release year: The Murder 56m. The School 59m.

The Revelation 65m. The Burial 62m. The Suspects 61m. The Web 66m. The Conclusion 66m. More Details. Watch offline. Available to download.

This show is Investigative, Dark. Follow the show. More Originals. Then it vanished. Much of Jewish tradition holds that it disappeared before or while the Babylonians sacked the temple in Jerusalem in B.

But through the centuries, Ethiopian Christians have claimed that the ark rests in a chapel in the small town of Aksum, in their country's northern highlands.

It arrived nearly 3, years ago, they say, and has been guarded by a succession of virgin monks who, once anointed, are forbidden to set foot outside the chapel grounds until they die.

One of the first things that caught my eye in Addis Ababa, the country's capital, was an enormous concrete pillar topped by a giant red star—the sort of monument to communism still visible in Pyongyang.

The North Koreans built this one as a gift for the Derg, the Marxist regime that ruled Ethiopia from to the country is now governed by an elected parliament and prime minister.

In a campaign that Derg officials named the Red Terror, they slaughtered their political enemies—estimates range from several thousand to more than a million people.

The most prominent of their victims was Emperor Haile Selassie, whose death, under circumstances that remain contested, was announced in He was the last emperor of Ethiopia—and, he claimed, the th monarch, descended from Menelik, the ruler believed responsible for Ethiopia's possession of the ark of the covenant in the tenth century B.

Later Menelik went to visit his father, and on his return journey was accompanied by the firstborn sons of some Israelite nobles—who, unbeknown to Menelik, stole the ark and carried it with them to Ethiopia.

When Menelik learned of the theft, he reasoned that since the ark's frightful powers hadn't destroyed his retinue, it must be God's will that it remain with him.

It was written, they say, to validate the claim by Menelik's descendants that their right to rule was God-given, based on an unbroken succession from Solomon and the Queen of Sheba.

But the Ethiopian faithful say the chronicles were copied from a fourth-century Coptic manuscript that was, in turn, based on a far earlier account.

This lineage remained so important to them that it was written into Selassie's two imperial constitutions, in and Before leaving Addis Ababa for Aksum, I went to the offices of His Holiness Abuna Paulos, patriarch of the Ethiopian Orthodox Church, which has some 40 million adherents worldwide, to ask about Ethiopia's claim to have the ark of the covenant.

Paulos holds a PhD in theology from Princeton University, and before he was installed as patriarch, in , he was a parish priest in Manhattan.

Gripping a golden staff, wearing a golden icon depicting the Madonna cradling an infant Jesus, and seated on what looked like a golden throne, he oozed power and patronage.

Is this tradition linked to the church's claim to hold the ark, which Ethiopians call Tabota Seyen, or the Ark of Zion? It's been in Ethiopia ever since.

I asked if the ark in Ethiopia resembles the one described in the Bible: almost four feet long, just over two feet high and wide, surmounted by two winged cherubs facing each other across its heavy lid, forming the "mercy seat," or footstool for the throne of God.

Paulos shrugged. He also mentioned that the ark had not been held continuously at Aksum since Menelik's time, adding that some monks hid it for years to keep it out of invaders' hands.

Their monastery still stood, he said, on an island in Lake Tana. It was about miles northwest, on the way to Aksum. Ethiopia is landlocked, but Lake Tana is an inland sea: it covers 1, square miles and is the source of the Blue Nile, which weaves its muddy way 3, miles through Ethiopia, Sudan and Egypt to the Mediterranean.

At the outlet where the water begins its journey, fishermen drop lines from primitive papyrus boats like those the Egyptians used in the pharaohs' days.

I glimpsed them through an eerie dawn mist as I boarded a powerboat headed for Tana Kirkos, the island of the ark. Slowly the boatman threaded his way through a maze of tree-covered islands so dense that he began to wonder aloud whether we were lost.

When, after two hours, we suddenly confronted a rock wall about 30 yards high and more than yards long, he cried, "Tana Kirkos" with obvious relief.

A fish eagle circled and squawked as a barefoot monk clad in a patched yellow robe scurried down a pathway cut into the rock and peered into our boat.

The monk introduced himself as Abba, or Father, Haile Mikael. Another monk, Abba Gebre Maryam, joined us.

He, too, wore a patched yellow robe, plus a white pillbox turban. A rough-hewn wooden cross hung from his neck, and he carried a silver staff topped by a cross.

In response to my questioning, he elaborated on what Abuna Paulos had told me:. I followed him up a wooded path and onto a ridge where a pair of young monks were standing by a small shrine, their eyes closed in prayer.

Abba Gebre pointed to the shrine. He looked at me with what appeared to be tender sympathy and said: "We don't need proof because it's a fact.

The monks here have passed this down for centuries. Later, Andrew Wearring, a religious scholar at the University of Sydney, told me that "the journey by Jesus, Mary and Joseph is mentioned in only a few lines in the Book of Matthew—and he gives scant detail, though he does state they fled into Egypt.

But western Egypt is over 1, miles northwest of Lake Tana. There's no way to know. On the way back to the boat, we passed small log huts with conical thatched roofs—the monks' cells.

Abba Gebre entered one and pulled from the shadows an ancient bronze tray set on a stand. He said Menelik brought it from Jerusalem to Aksum along with the ark.

When I checked later with Pankhurst, the historian said the tray, which he had seen on an earlier visit, was probably associated with Judaic rituals in Ethiopia's pre-Christian era.

Lake Tana, he said, was a stronghold of Judaism. Finally, Abba Gebre led me to an old church built from wood and rock in the traditional Ethiopian style, circular with a narrow walkway hugging the outer wall.

The tabots pronounced "TA-bots" are replicas of the tablets in the ark, and every church in Ethiopia has a set, kept in its own holy of holies.

Every January 19, on Timkat, or the Feast of the Epiphany, the tabots from churches all over Ethiopia are paraded through the streets. Gonder pop.

On the advice of a friendly cleric, I sought out Archbishop Andreas, the local leader of the Ethiopian Orthodox Church. As Andreas ushered me into a simple room in his office, I saw that he had the spindly frame and sunken cheeks of an ascetic.

Despite his high position, he was dressed like a monk, in a worn yellow robe, and he held a simple cross carved from wood.

I asked if he knew of any evidence that the ark had come to Ethiopia with Menelik. At noon the next day, Andreas, in a black robe and black turban, emerged from a church on a slope above Gonder and into a crowd of several hundred people.

A dozen priests, deacons and acolytes—clad in brocade robes in maroon, ivory, gold and blue—joined him to form a protective huddle around a bearded priest wearing a scarlet robe and a golden turban.

On his head the priest carried the tabots, wrapped in ebony velvet embroidered in gold. Catching sight of the sacred bundle, hundreds of women in the crowd began ululating—making a singsong wail with their tongues—as many Ethiopian women do at moments of intense emotion.

As the clerics began to walk down a rocky pathway toward a piazza at the center of town a legacy of Italy's occupation of Ethiopia in the s , they were hemmed in by perhaps 1, more chanting and ululating devotees.

At the piazza, the procession joined clerics carrying tabots from seven other churches. Together they set off farther downhill, with the trailing throng swelling into the thousands, with thousands more lining the road.

About five miles later, the priests stopped beside a pool of murky water in a park. All afternoon and through the night, the priests chanted hymns before the tabots, surrounded by worshipers.

Then, prompted by glimmers of light sneaking into the morning sky, Archbishop Andreas led the clerics to celebrate the baptism of Jesus by playfully splashing one another with the pool's water.

The Timkat celebrations were to continue for three more days with prayers and masses, after which the tabots would be returned to the churches where they were kept.

I was more eager than ever to locate the original ark, so I headed for Aksum, about miles northeast. Just outside Gonder, my car passed Wolleka village, where a mud-hut synagogue bore a Star of David on the roof—a relic of Jewish life in the region that endured for as long as four millennia, until the s.

That was when the last of the Bet Israel Jews also known as the Falasha, the Amharic word for "stranger" were evacuated to Israel in the face of persecution by the Derg.

The road degenerated into a rutted, rocky pathway that twisted around the hillsides, and our SUV struggled to exceed ten miles per hour.

I reached Aksum in darkness and shared the hotel dining room with United Nations peacekeepers from Uruguay and Jordan who told me they were monitoring a stretch of the Ethiopia-Eritrea border about an hour's drive away.

The latest U. The next day was hot and dusty. Except for the occasional camel and its driver, Aksum's streets were nearly empty. We weren't far from the Denakil Desert, which extends eastward into Eritrea and Djibouti.

By chance, in the lobby of my hotel I met Alem Abbay, an Aksum native who was on vacation from Frostburg State University in Maryland, where he teaches African history.

Abbay took me to a stone tablet about eight feet high and covered in inscriptions in three languages—Greek; Geez, the ancient language of Ethiopia; and Sabaean, from across the Red Sea in southern Yemen, the true birthplace, some scholars believe, of the Queen of Sheba.

His finger traced the strange-looking alphabets carved into the rock 16 centuries ago. Abbay led me to another stone tablet covered with inscriptions in the same three languages.

As we walked on, we passed a large reservoir, its surface covered with green scum. Ahead was a towering stele, or column, 79 feet high and said to weigh tons.

Like other fallen and standing steles nearby, it was carved from a single slab of granite, perhaps as early as the first or second century A.

The Murder 56m. The School 59m. The Revelation 65m. The Burial 62m. The Suspects 61m. The Web 66m. The Conclusion 66m. More Details.

Watch offline. Available to download. This show is Investigative, Dark. Follow the show. More Originals. Coming Soon. Ghee Happy.

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In this reality show, six singles meet five different blind dates at trendy urban hot spots in Brazil. Slowly the boatman threaded his way through a maze of tree-covered islands so dense that he began to wonder aloud whether we were lost.

When, after two hours, we suddenly confronted a rock wall about 30 yards high and more than yards long, he cried, "Tana Kirkos" with obvious relief.

A fish eagle circled and squawked as a barefoot monk clad in a patched yellow robe scurried down a pathway cut into the rock and peered into our boat.

The monk introduced himself as Abba, or Father, Haile Mikael. Another monk, Abba Gebre Maryam, joined us.

He, too, wore a patched yellow robe, plus a white pillbox turban. A rough-hewn wooden cross hung from his neck, and he carried a silver staff topped by a cross.

In response to my questioning, he elaborated on what Abuna Paulos had told me:. I followed him up a wooded path and onto a ridge where a pair of young monks were standing by a small shrine, their eyes closed in prayer.

Abba Gebre pointed to the shrine. He looked at me with what appeared to be tender sympathy and said: "We don't need proof because it's a fact.

The monks here have passed this down for centuries. Later, Andrew Wearring, a religious scholar at the University of Sydney, told me that "the journey by Jesus, Mary and Joseph is mentioned in only a few lines in the Book of Matthew—and he gives scant detail, though he does state they fled into Egypt.

But western Egypt is over 1, miles northwest of Lake Tana. There's no way to know. On the way back to the boat, we passed small log huts with conical thatched roofs—the monks' cells.

Abba Gebre entered one and pulled from the shadows an ancient bronze tray set on a stand. He said Menelik brought it from Jerusalem to Aksum along with the ark.

When I checked later with Pankhurst, the historian said the tray, which he had seen on an earlier visit, was probably associated with Judaic rituals in Ethiopia's pre-Christian era.

Lake Tana, he said, was a stronghold of Judaism. Finally, Abba Gebre led me to an old church built from wood and rock in the traditional Ethiopian style, circular with a narrow walkway hugging the outer wall.

The tabots pronounced "TA-bots" are replicas of the tablets in the ark, and every church in Ethiopia has a set, kept in its own holy of holies.

Every January 19, on Timkat, or the Feast of the Epiphany, the tabots from churches all over Ethiopia are paraded through the streets.

Gonder pop. On the advice of a friendly cleric, I sought out Archbishop Andreas, the local leader of the Ethiopian Orthodox Church.

As Andreas ushered me into a simple room in his office, I saw that he had the spindly frame and sunken cheeks of an ascetic.

Despite his high position, he was dressed like a monk, in a worn yellow robe, and he held a simple cross carved from wood.

I asked if he knew of any evidence that the ark had come to Ethiopia with Menelik. At noon the next day, Andreas, in a black robe and black turban, emerged from a church on a slope above Gonder and into a crowd of several hundred people.

A dozen priests, deacons and acolytes—clad in brocade robes in maroon, ivory, gold and blue—joined him to form a protective huddle around a bearded priest wearing a scarlet robe and a golden turban.

On his head the priest carried the tabots, wrapped in ebony velvet embroidered in gold. Catching sight of the sacred bundle, hundreds of women in the crowd began ululating—making a singsong wail with their tongues—as many Ethiopian women do at moments of intense emotion.

As the clerics began to walk down a rocky pathway toward a piazza at the center of town a legacy of Italy's occupation of Ethiopia in the s , they were hemmed in by perhaps 1, more chanting and ululating devotees.

At the piazza, the procession joined clerics carrying tabots from seven other churches. Together they set off farther downhill, with the trailing throng swelling into the thousands, with thousands more lining the road.

About five miles later, the priests stopped beside a pool of murky water in a park. All afternoon and through the night, the priests chanted hymns before the tabots, surrounded by worshipers.

Then, prompted by glimmers of light sneaking into the morning sky, Archbishop Andreas led the clerics to celebrate the baptism of Jesus by playfully splashing one another with the pool's water.

The Timkat celebrations were to continue for three more days with prayers and masses, after which the tabots would be returned to the churches where they were kept.

I was more eager than ever to locate the original ark, so I headed for Aksum, about miles northeast. Just outside Gonder, my car passed Wolleka village, where a mud-hut synagogue bore a Star of David on the roof—a relic of Jewish life in the region that endured for as long as four millennia, until the s.

That was when the last of the Bet Israel Jews also known as the Falasha, the Amharic word for "stranger" were evacuated to Israel in the face of persecution by the Derg.

The road degenerated into a rutted, rocky pathway that twisted around the hillsides, and our SUV struggled to exceed ten miles per hour.

I reached Aksum in darkness and shared the hotel dining room with United Nations peacekeepers from Uruguay and Jordan who told me they were monitoring a stretch of the Ethiopia-Eritrea border about an hour's drive away.

The latest U. The next day was hot and dusty. Except for the occasional camel and its driver, Aksum's streets were nearly empty.

We weren't far from the Denakil Desert, which extends eastward into Eritrea and Djibouti. By chance, in the lobby of my hotel I met Alem Abbay, an Aksum native who was on vacation from Frostburg State University in Maryland, where he teaches African history.

Abbay took me to a stone tablet about eight feet high and covered in inscriptions in three languages—Greek; Geez, the ancient language of Ethiopia; and Sabaean, from across the Red Sea in southern Yemen, the true birthplace, some scholars believe, of the Queen of Sheba.

His finger traced the strange-looking alphabets carved into the rock 16 centuries ago. Abbay led me to another stone tablet covered with inscriptions in the same three languages.

As we walked on, we passed a large reservoir, its surface covered with green scum. Ahead was a towering stele, or column, 79 feet high and said to weigh tons.

Like other fallen and standing steles nearby, it was carved from a single slab of granite, perhaps as early as the first or second century A.

Legend has it that the ark of the covenant's supreme power sliced it out of the rock and set it into place. On our way to the chapel where the ark is said to be kept, we passed Sheba's bath again and saw about 50 people in white shawls crouched near the water.

A boy had drowned there shortly before, and his parents and other relatives were waiting for the body to surface.

They believe the curse has struck again. Abbay and I made our way toward the office of the Neburq-ed, Aksum's high priest, who works out of a tin shed at a seminary close by the ark chapel.

As the church administrator in Aksum, he would be able to tell us more about the guardian of the ark. Only he can see it; all others are forbidden to lay eyes on it or even go close to it.

But the Ethiopians say that is inconceivable—the visitors must have been shown fakes. I asked how the guardian is chosen.

I told him I'd heard that in the midth century a chosen guardian had run away, terrified, and had to be hauled back to Aksum.

The Neburq-ed smiled, but did not answer. Instead, he pointed to a grassy slope studded with broken stone blocks—the remains of Zion Maryam cathedral, Ethiopia's oldest church, founded in the fourth century A.

Now that I had come this far, I asked if we could meet the guardian of the ark. The Neburq-ed said no: "He is usually not accessible to ordinary people, just religious leaders.

The next day I tried again, led by a friendly priest to the gate of the ark chapel, which is about the size of a typical suburban house and surrounded by a high iron fence.

A few minutes later he scurried back, smiling. A few feet from where I stood, through the iron bars, a monk who looked to be in his late 50s peered around the chapel wall.

He wore an olive-colored robe, dark pillbox turban and sandals. He glanced warily at me with deep-set eyes.

Through the bars he held out a wooden cross painted yellow, touching my forehead with it in a blessing and pausing as I kissed the top and bottom in the traditional way.

I told him I had come from the other side of the world to speak with him about the ark. This has been our tradition since Menelik brought the ark here more than 3, years ago.

We peered at each other for a few moments. I asked a few more questions, but to each he remained as silent as an apparition. Then he was gone.

But I felt only a little lucky. There was so much more I wanted to know: Does the ark look the way it is described in the Bible?

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2 Comments

  1. Kazrakinos Gardarg

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  2. Negrel Mazumi

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