Umm Qais (Arabic: أمقيس‎) is a town in Jordan located on the site of the ruined Hellenistic-Roman city of Gadara (Hebrew: גדרה‎, gad´a-ra or גדר, ga-der; Greek: Γάδαρα Gádara). The town was also called Antiochia or Antiochia Semiramis (Ancient Greek: Ἀντιόχεια Σεμίραμις) and Seleucia. Gadara was a semi-autonomous city of the Roman Decapolis.

The city was probably founded by the Greeks during the fourth century BCE. Gadara was overrun by the Seleucid ruler Antiochus III in 218 BCE. When the Romans under Pompey conquered the East and formed the Decapolis, the fortunes of Gadara, taken in 63 BCE, improved rapidly and building was undertaken on a large scale. During the early part of Roman rule, the Nabateans (with their capital at Petra) controlled the trade routes as far north as Damascus. Aiming to put an end to this competition, Mark Antony sent King Herod the Great to weaken the Nabateans, who finally gave up their northern interests in 31 BCE. In appreciation for his efforts, Rome rewarded Herod with Gadara. The city remained under Herod’s rule until his death, and then reverted to semi-autonomy as part of the Roman province of Syria The Byzantine era witnessed the decline of Gadara into relative obscurity. Earthquakes destroyed many buildings, and by the dawn of the Islamic era Gadara had become just another village. The town became known by the Arabic Umm Qais during the Middle Ages.

Today, a considerable portion of the original Roman amphitheater has survived. The seats face west, and are brought to life at sunset. Covered passageways stand in the back, and until recently, a six-foot headless white marble goddess sat at the foot of one of the amphitheater’s internal staircases. The statue—thought to be of Tyche, the patron goddess of Gadara—can now be seen in Umm Qais’ archeological museum. The museum, which also houses a Byzantine mosaic frieze and a marble sarcophagus, is open from 08:00-17:00 in summer, and in winter from 08:00-16:00, every day except Tuesday. No charge is required.

Next to the theater is a colonnaded street that was once probably the town’s commercial center. Also near the black basalt theater are the columns of the great Basilica of Gadara. Further west along the colonnaded street are a mausoleum and public baths. After a few hundred meters you can barely make out the remains of what once was a hippodrome.

Meals are available in Umm Qais, but as yet there is no overnight accommodation. This should not present a problem, however, as the city is only 30 kilometers northwest of Irbid and 120 kilometers from Amman.

 

 

The current and most widely-used name, Umm Qais, is Arabic for "Mother of Qais," a modified pronunciation and spelling of the Roman name Caius. The ancient name Gadara appears to be Semitic. It is probably derived from the Hebrew gader (גדר), meaning "fence" or "border". It is still heard in Jedūr, which is associated with the ancient rock tombs, with sarcophagi, to the east of the present ruins. These tombs are closed by carved stone doors, and are used as storehouses for grain, and also as dwellings by the inhabitants. The place is not mentioned till later times.

After Herod's death it was joined to the province of Syria (4 BC ). At the beginning of the Jewish revolt in 66 CE, the country around Gadara was laid waste. The Gadarenes captured some of the boldest of the Jews, of whom several were put to death, and others imprisoned. Some in the city surrendered themselves to Vespasian, who placed a garrison there. The 2nd century AD Roman aqueduct to Gadara supplied drinking water through a 170 km long qanat. Its longest section running for 94 km underground, it is the longest known tunnel from ancient times to date. Gadara continued to be a great and important city during Byzantine Christian times, and was long the seat of a bishop . With the conquest of the Arabs, following the Battle of Yarmouk in 636, it came under Muslim rule. It was largely destroyed by an earthquake around 747 AD, and abandoned as a city.

 

 

 

Umm Qais answers the description given of Gadara by ancient writers. It was a strong fortress (Ant., XIII, iii, 3), near the Hieromax - i.e. Yarmuk (Pliny the Elder N H, xvi) - east of Tiberias and Scythopolis, on the top of a hill, 3 Roman miles from hot springs and baths called Amatha, to the north on the banks of the Hieromax. The narrow ridge on which the ruins lie extends east toward the Jordan from the uplands of Gilead, with the deep gorge of Wadi Yarmouk - Hieromax - on the north, and Wadi Arab on the south. The ridge drops gradually to the East, but falls steeply on the other three sides, so that the position was one of great strategic value and strength. The ancient walls may be traced in almost their entire circuit of 3 km. One of the great Roman roads ran eastward to Ḍer‛ah; and an aqueduct has been traced to the pool of Ḳhab, about 20 miles to the north of Ḍer‛ah. The ruins include those of two theaters, a temple, a basilica, and many important buildings, telling of a once great and splendid city. A paved street, with double colonnade, ran from east to west. The ruts worn in the pavement by the chariot wheels are still to be seen.

That there was a second Gadara seems certain, and it may be intended in some of the passages referred to above. It is probably represented by the modern Jedūr, not far from es-Salt  (Buhl, Geographic des alten Palastina, 255; Guthe). Josephus gives Pella as the northern boundary of Peraea (BJ, III, iii, 3). This would exclude Gadara on the Hieromax. The southern city, therefore, should be understood as "the capital of Peraea" in BJ, IV; vii, 3.

 

 

 

This city is not named in Scripture, but the territory belonging to it is spoken of as χώρα τῶν Γαδαρηνῶν, chō̇ra tō̇n Gadarēnō̇n, “country of the Gadarenes” (Matthew 8:28). In the parallel passages (Mark 5:1; Luke 8:26, Luke 8:37) is written: χώρα τῶν Γερασηνῶν, chō̇ra tō̇n Gerasēnō̇n ("country of the Gerasenes”). Scholars debate which is the correct site of the miracle and modern translations have multiple readings of the Gospels. However, the earliest texts are very clear as to the original version of the synoptic Gospels. Upon close observation of the earliest Greek manuscripts, the Alexandrian texts, the original reading of Matthew is "in the region of the Gadarenes", and the original text of Mark and Luke is “in the country of the Gerasenes”. The earliest Greek manuscripts of Matthew, which precede the textual alteration made by Origen, locate the miracle to be within the “country of the Gadarenes” (Matt. 8:28). The Greek city of Gadara, was considered to belong to the larger region of Gerasa, though it still retained some local autonomy (Weber 1989: 9)

 

 

 

 

A controversy exists regarding the site found in all three of the synoptic Gospels, where Jesus healed the demoniacs and cast the demons into a herd of swine which ran into the sea of Galilee. The Gospel accounts record that Jesus, along with his disciples, stepped upon the shore and “immediately there met Him out of the tombs a man” possessed by demons named Legion (Mark 5:2). Jesus then spoke to the demons and demanded them to depart, sending them into a nearby “herd of many swine feeding there on the mountain” (Luke 8:32). The possessed pigs, “ran violently down the steep place into the sea” and “those who kept them fled and went away into the city” (Matt. 8:32-33). Based upon the Gospel accounts, the location of the miracle had to have a nearby port, tombs for the men to live in, an area for pigs to graze, a nearby city to which the men could flee, and most importantly, a steep bank for the herd to rush down.

 

 

Visit this Greco-Roman town, also mentioned in the Bible, snugly located in a hillside of northern Jordan, and marvel at the sweeping view of Lake Tiberias and the Golan Heights from atop this Decapolis. Kindle that transcendental feeling, as you walk through the path of ancient flourishing civilizations, their remnants telling the story of the many travellers who entered its ancient gates; from the Macedonians, who first established their acropolis, to the Romans, Byzantines, Umayyads and Ottomans.

Situated on a broad promontory 378 meters above sea level, this town was known as Gadara , one of the ancient Greco-Roman cities of the Decapolis, and according to the Bible, the spot where Jesus cast out the Devil from two demoniacs (mad men) into a herd of pigs (Mathew 8:28-34). In ancient times, Gadara was strategically situated, laced by a number of key trading routes connecting Syria and Palestine. It was blessed with fertile soil and abundant rainwater. This town also flourished intellectually and became distinguished for its cosmopolitan atmosphere, attracting writers, artists, philosophers and poets, the likes of Satirist Menippos (second half of the 3^rd century BC), the epigrammist, Meleagros (ca.110-40 BC), and the rhetorician, Theodoros (AD14-37). Gadara was also the resort of choice for Romans vacationing in the nearby Himmet Gader Springs.

Archaeological surveys indicate that Gadara was occupied as early as the 7^th century BC. The Greek historian, Polybius, described the region as being under Ptolemic control at the time. The Seleucid ruler Antiochus III conquered it in 218 BC, naming the city Antiochia and Seleucia. In 63 BC, Pompey liberated Gadara and joined it to the Roman league of ten cities, the Decapolis. Soon after, the fortunes of Gadara improved rapidly and building was undertaken on a large scale, carried out for the love of Pompey's freed man, Demetrius, who had been born there.

During these early years of Roman rule, the Nabateans (with their capital in Petra) controlled the trade routes as far north as Damascus. Unhappy with the competition, Mark Anthony dispatched King Herod the Great to weaken the Nabateans, who finally gave up their northern interest in 31 BC. In appreciation for his efforts, Rome rewarded Herod with Gadara.

The city reached its peak of prosperity in 2^nd century AD and new colonnaded streets, temples, theatres and baths sprouted. Meleagros compared Gadara with Athens, which testifies to the city's status as a creative centre of Hellenism in the ancient Near East.

Christianity spread slowly among the inhabitants of Gadara. Starting from the 4^th Century, its bishop attended the ecclesiastical councils of Nicaea, Chaleedon, and Ephesos. Despite his attendance, the city was no longer a seat of learning. During the 6^th century, decline set in, and in AD 636 a decisive military clash between Byzantines and Arab Muslims took place not far from Gadara. However, there is no evidence of widespread destruction in the city.

Umm Qais's charm still lingers today. A large portion of the Western Roman Theatre, has survived history's upheavals. Vaulted passageway support its rows of seats, built of hard basalt stones. A row of elaborately carved seats for dignitaries stand near the orchestra, and in the centre was a large headless marble statue of Tyche, now displayed at the local museum.

A cross from the theatre is the colonnaded street [cardo], which was in all likelihood the town's commercial centre. Also, near the black basalt theatre is the Terrace , which hosts an atrium [courtyard], a church and a basilica. Further west of the Terrace and along the east-west Colonnaded Street [decumanus], ruins of the Nymphaeum, a bath complex and a well-preserved Roman Mausoleum can be seen. After a few hundred meters one can barely make out the remains of what once was a Hippodrome.

Theaters of Umm Qais Jordan

T here are two theatres in Gadara, and a third one located at the hot springs of Himmet Gader. Remains of the North Theatre, the largest one, are still visible in the hillside (next to the museum); the well-preserved West Theatre is the most graceful feature of Gadara. Built of black basalt stones, this theatre dates back to the first and the second centuries AD. You can enjoy a particularly spectacular view around sunset from the upper rows of the seats.

The terrace is supported by vaulted structures, used as shops during the Roman times. These shops were slightly lower than the level of the Terrace. The road was paved and a Roman sidewalk existed in this area.

Nymphaeum of Umm Qais Jordan

The Nympheaum, a fountain with basins and niches, usually decorated with marble statuettes, is located on the Decumanus, near the intersection of the two main colonnaded streets [cardo and decumanus] and across the Terrace. This sacred monument is believed to have been dedicated to the ancient water goddesses.

Ruins of a Bath Complex, dating from the 4th century, can be seen by merging left into a small dirt road some 100 meters from the intersection of the Colonnaded Streets. You can also access its lower parts from a dirt road across from the West Theatre. Just as typical Roman baths, it had hot, warm, and cold rooms, as well as a room for disrobing. It apparently went out of use in the early 7^th century .

Tombs of Umm Qays Jordan

A pproximately 500 meters from the Roman Baths you will find a well-preserved underground Roman Mausoleum [West Mausoleum]. Behind the black basalt stone cistern [underground water reservoir], steps lead to the entrance hall, which is the porch of the mausoleum itself. A five-aisled Basilica Church was recently excavated above the mausoleum. You can also find rock carved tombs scattered around the outskirts of Gadara, such as the tombs of Germani, Modestus and Chaireas.

S ome 800 meters from the point where the two main colonnaded streets intersect, or 200 meters from the Mausoleum, you will find the remains of the Western City Gate, consisting only of the foundations. The gate was flanked by circular towers, which straddled the Decumanus. Another 400 meters from the Western Gate there are the remains of a Triple Arched Gateway, which marked the extension of the city's boundary in the latter half of the 2^nd century.

N ext to the West Theatre is the paved and colonnaded Terrace. Some of the structures that remain on the terrace include the colonnaded atrium, which served as the courtyard for the church, a large colonnaded octagon pertaining to the Centralized Church and an apse, remnants of a three-aisled Basilica located between the Centralized Church and the West Roman Theatre. To the west, the Terrace is supported by vaulted structures.

Centralized Church of Umm Qais Jordan

This church is located on the Terrace and dates to the Byzantine period. The complex consists of a plaza and colonnade. A central octagon of columns capped with Corinthian capitals taken from a temple preceding the church, supported the roof of the Centralized Church. 

Living Quarters of Umm Qais Jordan

A classical Acropolis lies to the east of the West Theatre. Today it is covered by Bait Melkawi and the remains of the Ottoman village, built from stones taken largely from ancient buildings. One of the more substantial buildings was restored and converted into a museum, while another was rebuilt as a rest-house.

Located in Beit Al-Russan (House of Al-Russan), the Museum was originally the Ottoman governor's house. Statues, mosaics, coins, among other archaeological finds, are on display. Opening hours of the museum are: Everyday from 8:00-18:00 in summer and 8:00-17:00 in winter.