In archaeological excavations the Israel Antiquities Authority is carrying out at the behest of the Western Wall Heritage Foundation, in the northwestern part of the Western Wall plaza in Jerusalem, a rare and impressive Hebrew seal was discovered that dates to the latter part of the First Temple period. The seal was found in a building that is currently being uncovered, which dates to the seventh century BCE – to the time when the kings Manasseh and Josiah reigned.
According to the excavation director, archaeologist Shlomit Wexler-Bdolah of the IAA, “The seal, which apparently belonged to a private individual, is made of black stone, is elliptical in shape and measures 1.2 x 1.4 cm. It is adorned with an engraved decoration of an archer shooting a bow and arrow. The name of the archer is engraved in ancient Hebrew script next to him and reads LHGB (meaning: for Hagab). The name Hagab is mentioned in the Bible in Ezra 2:46, as well as in the Lachish Letters, which also date to the time of the First Temple”.
The seal was sent for expert evaluation to Professor Benjamin Sass of the Tel Aviv University and Dr. Tali Ornan of the Hebrew University of Jerusalem. According to them the image of the archer was influenced by Assyrian wall reliefs in which archers are portrayed shooting bows and arrows – such as those that are known from the Lachish relief. The image of the archer appears in profile: he is standing in a firing position with his right foot in front of his left. His face is portrayed schematically but his body, his dress and especially the muscles of his arms and legs stand out prominently. He is barefoot. His attire includes a headband and a skirt that is wrapped around his hips. A quiver hangs from his back and its straps are drawn tightly across his exposed chest. He is holding a bow and arrow in his hands. His right hand is extended forward holding the bow while his left is pulled back grasping the arrow. The seal is quite unique since this is the first time that a private seal has been discovered that bears a Hebrew name and is decorated in the Assyrian style. The seal attests to the strong Assyrian influence that existed in Jerusalem in the seventh century BCE. It is usually assumed that the owner of private seals were individuals who held government positions. We can suggest that the owner of the seal – Hagab, who chose to portray himself as a Hebrew archer depicted in the Assyrian style – served in a senior military role in Judah.
In the building where Hagab’s seal was discovered, archaeologist Wexler-Bdolah has previously found a number of Hebrew seals of individuals that held public positions, as well as ten handles of storage jars for oil and wine that are stamped with royal impressions. According to her, “This building was erected at the foot of the Upper City, at a distance of about one hundred meters from the Western Wall and it looks out over the Temple Mount. The walls of the structure were preserved to an amazing height of approximately five meters. The high quality of its construction and the artifacts that were discovered inside it indicate that the building and especially its inhabitants had a very important status in Jerusalem at the end of the First Temple period.”
Friday, November 21, 2008
Southern Wall Of Jerusalem Discovered On Mount Zion
Southern Wall Of Jerusalem That Dates To Time Of Hasmonean Dynasty Discovered On Mount Zion
An exciting discovery in Jerusalem constituting extraordinary remains of the wall of the city from the time of the Second Temple (second century BCE-70 CE) that was built by the Hasmonean kings and was destroyed during the Great Revolt, and also the remains of a city wall from the Byzantine period (324-640 CE) which was built on top of it, were uncovered in an extensive excavation that is currently underway on Mount Zion.
The lines of these fortifications delineated Jerusalem from the south in periods when the ancient city had reached its largest size.
The excavation has been in progress for the past year and a half, under the direction of archaeologist Yehiel Zelinger of the Israel Antiquities Authority, in cooperation with the Nature and Parks Authority and with financial support provided by the Ir David Foundation.
The project is being implemented as part of the master plan for the Jerusalem City Wall National Park, the purpose of which is to preserve the region around the Old City of Jerusalem as an open area for tourism. In the future the remains of the ancient city walls will be incorporated in a promenade that will encircle the southern side of Mount Zion and will continue along the northern bank of Gai Ben Hinnom and terminate in the City of David.
The lines of the wall that delineate Mount Zion from the west and the south were first discovered and excavated at the end of the nineteenth century (1894-1897) by the Palestine Exploration Fund, under the direction of the archaeologist Frederick Jones Bliss and his architect assistant, Archibald Dickie. The work methods they employed involved the excavation of shafts that were linked by subterranean tunnels which ran along the outer face of the city walls.
Over the years their shafts and tunnels have filled up with soil and a year and a half ago when archaeologists were asked to determine the location of the areas that were excavated one hundred years ago they were unsuccessful in doing so. By cross-referencing the plans of the old excavation with updated maps of the area from today archaeologist Yehiel Zelinger was able to locate the tunnel which the British expedition had dug. There remained in it “souvenirs” that were left behind by the early excavators in the form of one of the laborer’s shoes, the top of a gas light which was used to illuminate the tunnels, as well as fragments of beer and wine bottles from 120 years ago.
According to Yehiel Zelinger, excavation director on behalf of the Israel Antiquities Authority, “Having located the two city walls on Mount Zion corroborates our theory regarding the expansion of the city toward the south during these two periods, when Jerusalem reached its largest size. In the Second Temple period the city, with the temple at its center, was a focal point for Jewish pilgrimage from all over the ancient world and in the Byzantine period it attracted Christian pilgrims who came in the footsteps of the story of the life and death of their messiah. The exposure of the Hasmonean city wall and the line of fortifications from the Byzantine period, which is dated 400 years later and is right on top of the former, prove that this is the most advantageous topographic location for the defense of the city.
The artifacts indicate that in spite of the fact that the builders of the Byzantine wall were unaware of the existence of the wall from the time of the Second Temple they constructed their wall precisely along the same route”. Zelinger adds, “The fact that after 2,100 years the remains of the first city wall were preserved to a height of three meters is amazing. This is one of the most beautiful and complete sections of construction in the Hasmonean building style to be found in Jerusalem”.
An exciting discovery in Jerusalem constituting extraordinary remains of the wall of the city from the time of the Second Temple (second century BCE-70 CE) that was built by the Hasmonean kings and was destroyed during the Great Revolt, and also the remains of a city wall from the Byzantine period (324-640 CE) which was built on top of it, were uncovered in an extensive excavation that is currently underway on Mount Zion.
The lines of these fortifications delineated Jerusalem from the south in periods when the ancient city had reached its largest size.
The excavation has been in progress for the past year and a half, under the direction of archaeologist Yehiel Zelinger of the Israel Antiquities Authority, in cooperation with the Nature and Parks Authority and with financial support provided by the Ir David Foundation.
The project is being implemented as part of the master plan for the Jerusalem City Wall National Park, the purpose of which is to preserve the region around the Old City of Jerusalem as an open area for tourism. In the future the remains of the ancient city walls will be incorporated in a promenade that will encircle the southern side of Mount Zion and will continue along the northern bank of Gai Ben Hinnom and terminate in the City of David.
The lines of the wall that delineate Mount Zion from the west and the south were first discovered and excavated at the end of the nineteenth century (1894-1897) by the Palestine Exploration Fund, under the direction of the archaeologist Frederick Jones Bliss and his architect assistant, Archibald Dickie. The work methods they employed involved the excavation of shafts that were linked by subterranean tunnels which ran along the outer face of the city walls.
Over the years their shafts and tunnels have filled up with soil and a year and a half ago when archaeologists were asked to determine the location of the areas that were excavated one hundred years ago they were unsuccessful in doing so. By cross-referencing the plans of the old excavation with updated maps of the area from today archaeologist Yehiel Zelinger was able to locate the tunnel which the British expedition had dug. There remained in it “souvenirs” that were left behind by the early excavators in the form of one of the laborer’s shoes, the top of a gas light which was used to illuminate the tunnels, as well as fragments of beer and wine bottles from 120 years ago.
According to Yehiel Zelinger, excavation director on behalf of the Israel Antiquities Authority, “Having located the two city walls on Mount Zion corroborates our theory regarding the expansion of the city toward the south during these two periods, when Jerusalem reached its largest size. In the Second Temple period the city, with the temple at its center, was a focal point for Jewish pilgrimage from all over the ancient world and in the Byzantine period it attracted Christian pilgrims who came in the footsteps of the story of the life and death of their messiah. The exposure of the Hasmonean city wall and the line of fortifications from the Byzantine period, which is dated 400 years later and is right on top of the former, prove that this is the most advantageous topographic location for the defense of the city.
The artifacts indicate that in spite of the fact that the builders of the Byzantine wall were unaware of the existence of the wall from the time of the Second Temple they constructed their wall precisely along the same route”. Zelinger adds, “The fact that after 2,100 years the remains of the first city wall were preserved to a height of three meters is amazing. This is one of the most beautiful and complete sections of construction in the Hasmonean building style to be found in Jerusalem”.
Discovery of King David-era fort
Under a sky of darkening clouds on a hill above the valley where tradition says David and Goliath battled, archaeologist Yosef Garfinkel triumphantly rests his hands on a 10-ton limestone rock, part of a newly discovered second gate to an ancient fortified city he is unearthing.
Garfinkel sees the massive gate, the largest ever found from the period, as potentially further evidence that the first kingdom of the Israelites was as grand as the Bible describes.
"Here we are in the footsteps of David," says Garfinkel, a Hebrew University professor, his voice quickening with excitement. Noting the gate's eastward direction, he adds, "It's facing Jerusalem, another indication that it is part of the Judean kingdom."
This 3,000-year-old fortress with two gates, to this day surrounded by a stone wall that contains original stones from the period, is the only one of its kind ever uncovered. Garfinkel believes it could be the remains of a town referred to in the Bible as Sha'arayim, meaning "two gates" in Hebrew.
The unearthing of the two gates, along with a pottery shard found by a teenage dig-site volunteer inscribed with what is believed to be the earliest known Hebrew text written in a Proto-Canaanite script, are being heralded as significant historical finds for a period -- the 10th century B.C.E. -- with scant physical evidence.
But the site also provides a lens on the wider debate over how vast and unified a kingdom David did or did not build so many centuries ago -- a question of present-day interest and controversy, as the founders of Israel declared their modern Jewish state the long-interrupted continuation of the kingdom this legendary ancient figure is thought to have established.
Some scholars argue that David's Jerusalem was merely a backwater village glorified into a mythical place by those they say penned the Bible centuries later. Others suggest that true to its biblical description, it was a genuine power overseeing a strong and united kingdom. The discovery of what is being called the Elah Fortress has quickly been used to reinforce the latter argument.
Located on the road to Jerusalem, the fortress could have been a front-line defense of the city against enemy Philistines, Garfinkel says, and evidence of a powerful and centralized kingdom that needed protection.
An Israeli-based Jewish educational group called Foundation Stone (www.foundationstone.org) has embraced the idea that the site could help confirm the historic footprints of the Bible. The group is helping to raise funds for its excavation and hopes to develop the site into a first-rate tourism and educational facility, for Jews and non-Jews. Foundation Stone wants the site to become a must-see part of travels to Israel and even have tourists participate in its uncovering as volunteers at the dig.
Garfinkel is bold in his pronouncements against the school of archaeologists skeptical that the Bible left behind a chronologically reliable physical trail of evidence, arguing that the Elah Fortress, located in the Elah Valley near the Israeli town of Beit Shemesh, is an important new weapon in the ongoing discourse.
"It's telling them that they are wrong," he says. "A certain amount of the biblical tradition indeed preserves historical stories and historical events. This is the first time in the history of archaeology of Israel that you have a fortified city dated to the time of David."
Even in Jerusalem, he says, there is no clear physical record of what occurred in the 10th century B.C.E., when David, and later his son, Saul, were to have ruled. In large part that's because the city, inhabited continuously since David's time, is extremely difficult to excavate.
"No archaeological site gave you such a clear picture about the Kingdom of David" as this one, Garfinkel says.
He was scheduled to present his findings Tuesday to colleagues at Harvard University.
However, disagreeing with him is Israel Finkelstein, a Tel Aviv University archaeologist and author of "David and Solomon: In Search of the Bible's Sacred Kings and the Roots of the Western Tradition."
"David and Solomon were historical figures, but we have to look at every piece of evidence very carefully," Finkelstein says.
Finkelstein, a father of the scholarly group that is skeptical that the biblical narrative can be proven through archaeology, thinks it's too early to say whether the city was in fact Judean. He suggests it is even more likely a Philistine city because of its physical proximity to Gath, a major Philistine town and, according to the Bible, Goliath's hometown.
Garfinkel says he is open to the possibility that the site could turn out to be Philistine, but he thinks it is unlikely because of a lack of pig bones found there and the writing on the pottery shard.
Finkelstein, however, also casts doubt on whether the Proto-Canaanite script found on the pottery shard will be confirmed as Hebrew and dismisses outright the notion that the site could be the Sha'arayim mentioned in the Bible.
He says it could not be the same town, because when Sha'arayim is listed as a Judean town in the Book of Joshua, it is clustered with a group of places that have all been dated to the seventh century B.C.E., and the site of the Elah Fortress was shown to have been abandoned at least 200 years earlier.
"Archaeology has always been used in many places in the world to support this or that idea or theory that have to deal with the holy and nation building," says Finkelstein, seeing the way this site is being approached as another example.
Barnea Selevan, co-director of Foundation Stone, says the significance of the site for his organization is at least in part "because some people say the Bible has no historical basis to it."
Garfinkel cautions that the excavation is still in very early stages and that it will take the next decade to unearth even 30 to 40 percent of the city. He notes that it was first surveyed by British archaeologists in the 19th century but was then largely forgotten until his carbon dating of its stones found that it dated to the elusive but important 10th century B.C.E. period.
"All throughout the 20th century it was forgotten," and now it could be a turning point find, he muses.
"It's very exciting," Garfinkel says. "You have a theory, and then you begin to be able to prove it."
Garfinkel sees the massive gate, the largest ever found from the period, as potentially further evidence that the first kingdom of the Israelites was as grand as the Bible describes.
"Here we are in the footsteps of David," says Garfinkel, a Hebrew University professor, his voice quickening with excitement. Noting the gate's eastward direction, he adds, "It's facing Jerusalem, another indication that it is part of the Judean kingdom."
This 3,000-year-old fortress with two gates, to this day surrounded by a stone wall that contains original stones from the period, is the only one of its kind ever uncovered. Garfinkel believes it could be the remains of a town referred to in the Bible as Sha'arayim, meaning "two gates" in Hebrew.
The unearthing of the two gates, along with a pottery shard found by a teenage dig-site volunteer inscribed with what is believed to be the earliest known Hebrew text written in a Proto-Canaanite script, are being heralded as significant historical finds for a period -- the 10th century B.C.E. -- with scant physical evidence.
But the site also provides a lens on the wider debate over how vast and unified a kingdom David did or did not build so many centuries ago -- a question of present-day interest and controversy, as the founders of Israel declared their modern Jewish state the long-interrupted continuation of the kingdom this legendary ancient figure is thought to have established.
Some scholars argue that David's Jerusalem was merely a backwater village glorified into a mythical place by those they say penned the Bible centuries later. Others suggest that true to its biblical description, it was a genuine power overseeing a strong and united kingdom. The discovery of what is being called the Elah Fortress has quickly been used to reinforce the latter argument.
Located on the road to Jerusalem, the fortress could have been a front-line defense of the city against enemy Philistines, Garfinkel says, and evidence of a powerful and centralized kingdom that needed protection.
An Israeli-based Jewish educational group called Foundation Stone (www.foundationstone.org) has embraced the idea that the site could help confirm the historic footprints of the Bible. The group is helping to raise funds for its excavation and hopes to develop the site into a first-rate tourism and educational facility, for Jews and non-Jews. Foundation Stone wants the site to become a must-see part of travels to Israel and even have tourists participate in its uncovering as volunteers at the dig.
Garfinkel is bold in his pronouncements against the school of archaeologists skeptical that the Bible left behind a chronologically reliable physical trail of evidence, arguing that the Elah Fortress, located in the Elah Valley near the Israeli town of Beit Shemesh, is an important new weapon in the ongoing discourse.
"It's telling them that they are wrong," he says. "A certain amount of the biblical tradition indeed preserves historical stories and historical events. This is the first time in the history of archaeology of Israel that you have a fortified city dated to the time of David."
Even in Jerusalem, he says, there is no clear physical record of what occurred in the 10th century B.C.E., when David, and later his son, Saul, were to have ruled. In large part that's because the city, inhabited continuously since David's time, is extremely difficult to excavate.
"No archaeological site gave you such a clear picture about the Kingdom of David" as this one, Garfinkel says.
He was scheduled to present his findings Tuesday to colleagues at Harvard University.
However, disagreeing with him is Israel Finkelstein, a Tel Aviv University archaeologist and author of "David and Solomon: In Search of the Bible's Sacred Kings and the Roots of the Western Tradition."
"David and Solomon were historical figures, but we have to look at every piece of evidence very carefully," Finkelstein says.
Finkelstein, a father of the scholarly group that is skeptical that the biblical narrative can be proven through archaeology, thinks it's too early to say whether the city was in fact Judean. He suggests it is even more likely a Philistine city because of its physical proximity to Gath, a major Philistine town and, according to the Bible, Goliath's hometown.
Garfinkel says he is open to the possibility that the site could turn out to be Philistine, but he thinks it is unlikely because of a lack of pig bones found there and the writing on the pottery shard.
Finkelstein, however, also casts doubt on whether the Proto-Canaanite script found on the pottery shard will be confirmed as Hebrew and dismisses outright the notion that the site could be the Sha'arayim mentioned in the Bible.
He says it could not be the same town, because when Sha'arayim is listed as a Judean town in the Book of Joshua, it is clustered with a group of places that have all been dated to the seventh century B.C.E., and the site of the Elah Fortress was shown to have been abandoned at least 200 years earlier.
"Archaeology has always been used in many places in the world to support this or that idea or theory that have to deal with the holy and nation building," says Finkelstein, seeing the way this site is being approached as another example.
Barnea Selevan, co-director of Foundation Stone, says the significance of the site for his organization is at least in part "because some people say the Bible has no historical basis to it."
Garfinkel cautions that the excavation is still in very early stages and that it will take the next decade to unearth even 30 to 40 percent of the city. He notes that it was first surveyed by British archaeologists in the 19th century but was then largely forgotten until his carbon dating of its stones found that it dated to the elusive but important 10th century B.C.E. period.
"All throughout the 20th century it was forgotten," and now it could be a turning point find, he muses.
"It's very exciting," Garfinkel says. "You have a theory, and then you begin to be able to prove it."
Wednesday, November 19, 2008
Herod's grave at Herodium
New Hebrew University excavations strengthen identification of Herod's grave at Herodium
Including revelation of more family sarcophagi, theater and 'VIP' room
Analysis of newly revealed items found at the site of the mausoleum of King Herod at Herodium (Herodion in Greek) have provided Hebrew University of Jerusalem archaeological researchers with further assurances that this was indeed the site of the famed ruler's 1st century B.C.E. grave.
Herod was the Roman-appointed king of Judea from 37 to 4 B.C.E., who was renowned for his many monumental building projects, including the reconstruction of the Temple in Jerusalem, the palace at Masada, the harbor and city of Caesarea, as well as the palatial complex at Herodium, 15 kilometers south of Jerusalem.
On the basis of a study of the architectural elements uncovered at the site, the researchers have been able to determine that the mausoleum, among the remains of which Herod's sarcophagus was found, was a lavish two-story structure with a concave-conical roof, about 25 meters high – a structure fully appropriate to Herod's status and taste. The excavations there have also yielded many fragments of two additional sarcophagi, which the researchers estimate to have been members of Herod's family.
The mausoleum, says Prof. Ehud Netzer, director of the excavations, was deliberately destroyed by the Jewish rebels who occupied the site during the First Jewish Revolt against the Romans which started in about 66 C.E.
Also found in the latest excavations are the remains of an intimate theater just below and to the west of the mausoleum, with seats for some 650 to 750 spectators, and a loggia (a kind of VIP viewing and hospitality room) located at the top of the theater seats and decorated with wall paintings and plaster moldings in a style that has not been seen thus far in Israel. The style is known to have existed in Rome and Campania in Italy and is dateable between 15 and 10 B.C.E. Thus far only one wall painting scene has been found intact, though there are traces of others in the room. .
The dating of the wall paintings makes it reasonable to assume, says Prof. Netzer, that the construction of the theater might be linked to Roman general and politician Marcus Agrippa's visit to Herodium in 15 B.C.E. The theater and its lavish loggia were deliberately destroyed for the creation of the conical artificial mount that constitutes the widely known popular image of the Herodium site and that apparently was built at the very end of Herod's reign.
Prof. Netzer is convinced that Herodium would never have been built had it not been for Herod's known determination, made at the beginning of his career, to be buried in this isolated, arid area. He undoubtedly personally chose the exact location for his mausoleum since it overlooks Jerusalem and its surroundings. This led to his decision to make the entire complex the "crowning glory" of his outstanding building career and to name it after himself.
The extensive site, which probably will not be fully excavated for many years to come, if ever, includes a huge palatial complex, the theater, and a "country club" of sorts, including a large pool, baths and gardens, in addition to Herod's burial installations and mausoleum. The palace was the largest of its kind in the Roman world of that time and must have attracted yearly hundreds, if not thousands, of guests, says Prof. Netzer.
A description of Herodium, as well as of Herod's funeral procession there, can be found in the writings of the ancient Roman-era historian, Flavius Josephus.
The excavations, on behalf of the Institute of Archaeology of the Hebrew University of Jerusalem, have been conducted with the assistance of the Israel Exploration Society, with contributions by individuals and Yad-Hanadiv foundation. There also has been financial aid from the National Geographic Society. Also collaborating in the excavations are the Israel Nature and Parks Authority and the Gush Etzion Regional Council. The Israel Museum will launch in 2010 an exhibition of the findings there.
Working with Prof. Netzer at the site have been Yaakov Kalman, Roi Porath and Rachel Chachy-Laureys of the Hebrew University Institute of Archaeology. Restoration work of the coffins was carried out by Orna Cohen, and the laboratory of the Israel Museum helped with the consolidation of the wall paintings.
Prof. Netzer is hopeful that with the further findings at Herodium, there will be increased visits to the site by Israelis and tourists, and that the overall area might be converted into a national park.
Shaul Goldstein, head of the Gush Etzion Regional Council, said that "the Gush Etzion Regional Council views the Herodium National Park as an important historic site worthy of great investment in order to assure its preservation. In recent years, the council has worked diligently in order to preserve and develop the site through the investment of millions of shekels, half of which has been devoted to the excavations by Prof. Netzer, and half in the development of the visitor facilities there. Additionally, the council also allocates significant sums every year in publicizing the site, along with the Nature and Parks Authority."
Note: For photos from the site and reconstruction drawings, click on the following:
ftp://e220995777E:Uq4C7a1u@tethys.cc.huji.ac.il
Including revelation of more family sarcophagi, theater and 'VIP' room
Analysis of newly revealed items found at the site of the mausoleum of King Herod at Herodium (Herodion in Greek) have provided Hebrew University of Jerusalem archaeological researchers with further assurances that this was indeed the site of the famed ruler's 1st century B.C.E. grave.
Herod was the Roman-appointed king of Judea from 37 to 4 B.C.E., who was renowned for his many monumental building projects, including the reconstruction of the Temple in Jerusalem, the palace at Masada, the harbor and city of Caesarea, as well as the palatial complex at Herodium, 15 kilometers south of Jerusalem.
On the basis of a study of the architectural elements uncovered at the site, the researchers have been able to determine that the mausoleum, among the remains of which Herod's sarcophagus was found, was a lavish two-story structure with a concave-conical roof, about 25 meters high – a structure fully appropriate to Herod's status and taste. The excavations there have also yielded many fragments of two additional sarcophagi, which the researchers estimate to have been members of Herod's family.
The mausoleum, says Prof. Ehud Netzer, director of the excavations, was deliberately destroyed by the Jewish rebels who occupied the site during the First Jewish Revolt against the Romans which started in about 66 C.E.
Also found in the latest excavations are the remains of an intimate theater just below and to the west of the mausoleum, with seats for some 650 to 750 spectators, and a loggia (a kind of VIP viewing and hospitality room) located at the top of the theater seats and decorated with wall paintings and plaster moldings in a style that has not been seen thus far in Israel. The style is known to have existed in Rome and Campania in Italy and is dateable between 15 and 10 B.C.E. Thus far only one wall painting scene has been found intact, though there are traces of others in the room. .
The dating of the wall paintings makes it reasonable to assume, says Prof. Netzer, that the construction of the theater might be linked to Roman general and politician Marcus Agrippa's visit to Herodium in 15 B.C.E. The theater and its lavish loggia were deliberately destroyed for the creation of the conical artificial mount that constitutes the widely known popular image of the Herodium site and that apparently was built at the very end of Herod's reign.
Prof. Netzer is convinced that Herodium would never have been built had it not been for Herod's known determination, made at the beginning of his career, to be buried in this isolated, arid area. He undoubtedly personally chose the exact location for his mausoleum since it overlooks Jerusalem and its surroundings. This led to his decision to make the entire complex the "crowning glory" of his outstanding building career and to name it after himself.
The extensive site, which probably will not be fully excavated for many years to come, if ever, includes a huge palatial complex, the theater, and a "country club" of sorts, including a large pool, baths and gardens, in addition to Herod's burial installations and mausoleum. The palace was the largest of its kind in the Roman world of that time and must have attracted yearly hundreds, if not thousands, of guests, says Prof. Netzer.
A description of Herodium, as well as of Herod's funeral procession there, can be found in the writings of the ancient Roman-era historian, Flavius Josephus.
The excavations, on behalf of the Institute of Archaeology of the Hebrew University of Jerusalem, have been conducted with the assistance of the Israel Exploration Society, with contributions by individuals and Yad-Hanadiv foundation. There also has been financial aid from the National Geographic Society. Also collaborating in the excavations are the Israel Nature and Parks Authority and the Gush Etzion Regional Council. The Israel Museum will launch in 2010 an exhibition of the findings there.
Working with Prof. Netzer at the site have been Yaakov Kalman, Roi Porath and Rachel Chachy-Laureys of the Hebrew University Institute of Archaeology. Restoration work of the coffins was carried out by Orna Cohen, and the laboratory of the Israel Museum helped with the consolidation of the wall paintings.
Prof. Netzer is hopeful that with the further findings at Herodium, there will be increased visits to the site by Israelis and tourists, and that the overall area might be converted into a national park.
Shaul Goldstein, head of the Gush Etzion Regional Council, said that "the Gush Etzion Regional Council views the Herodium National Park as an important historic site worthy of great investment in order to assure its preservation. In recent years, the council has worked diligently in order to preserve and develop the site through the investment of millions of shekels, half of which has been devoted to the excavations by Prof. Netzer, and half in the development of the visitor facilities there. Additionally, the council also allocates significant sums every year in publicizing the site, along with the Nature and Parks Authority."
Note: For photos from the site and reconstruction drawings, click on the following:
ftp://e220995777E:Uq4C7a1u@tethys.cc.huji.ac.il
Tuesday, November 18, 2008
Iron Age belief: the soul lived in the stone
Funerary monument reveals Iron Age belief that the soul lived in the stone
Discovery in Turkey comes from major Iron Age site
Archaeologists in southeastern Turkey have discovered an Iron Age chiseled stone slab that provides the first written evidence in the region that people believed the soul was separate from the body.
University of Chicago researchers will describe the discovery, a testimony created by an Iron Age official that includes an incised image of the man, on Nov. 22-23 at conferences of biblical and Middle Eastern archaeological scholars in Boston.
The Neubauer Expedition of the Oriental Institute at the University of Chicago found the 800-pound basalt stele, 3 feet tall and 2 feet wide, at Zincirli (pronounced "Zin-jeer-lee"), the site of the ancient city of Sam'al. Once the capital of a prosperous kingdom, it is now one of the most important Iron Age sites under excavation.
The stele is the first of its kind to be found intact in its original location, enabling scholars to learn about funerary customs and life in the eighth century B.C. At the time, vast empires emerged in the ancient Middle East, and cultures such as the Israelites and Phoenicians became part of a vibrant mix.
The man featured on the stele was probably cremated, a practice that Jewish and other cultures shun because of a belief in the unity of body and soul. According to the inscription, the soul of the deceased resided in the stele.
"The stele is in almost pristine condition. It is unique in its combination of pictorial and textual features and thus provides an important addition to our knowledge of ancient language and culture," said David Schloen, Associate Professor at the Oriental Institute and Director of the University's Neubauer Expedition to Zincirli.
Schloen will present the Kuttamuwa stele to a scholarly audience at the meeting of the American Schools of Oriental Research on Nov. 22 in Boston, the major annual conference for Middle Eastern archaeology. Dennis Pardee, Professor of Near Eastern Languages and Civilization at the University of Chicago, will present his translation of the stele's 13-line inscription the following day at the annual meeting of the Society of Biblical Literature, also in Boston, in a session on "Paleographical Studies in the Near East."
German archaeologists first excavated the 100-acre site in the 1890s and unearthed massive city walls, gates and palaces. A number of royal inscriptions and other finds are now on display in museums in Istanbul and Berlin. Schloen and his team from the University of Chicago have excavated Zincirli for two months annually since 2006.
"Zincirli is a remarkable site," said Gil Stein, Director of the Oriental Institute. "Because no other cities were built on top of it, we have excellent Iron Age materials right under the surface. It is rare also in having written evidence together with artistic and archaeological evidence from the Iron Age. Having all of that information helps an archaeologist study the ethnicity of the inhabitants, trade and migration, as well as the relationships of the groups who lived there."
The stele was discovered last summer in a small room that had been converted into a mortuary shrine for the royal official Kuttamuwa, self-described in the inscription as a "servant" of King Panamuwa of the eighth century B.C. It was found in the outer part of the walled city in a domestic area—most likely the house of Kuttamuwa himself—far from the royal palaces, where inscriptions had previously been found.
The inscription reads in part: "I, Kuttamuwa, servant of Panamuwa, am the one who oversaw the production of this stele for myself while still living. I placed it in an eternal chamber(?) and established a feast at this chamber(?): a bull for [the storm-god] Hadad, ... a ram for [the sun-god] Shamash, ... and a ram for my soul that is in this stele. …" It was written in a script derived from the Phoenician alphabet and in a local West Semitic dialect similar to Aramaic and Hebrew. It is of keen interest to linguists as well as biblical scholars and religious historians because it comes from a kingdom contemporary with ancient Israel that shared a similar language and cultural features.
The finding sheds a striking new light on Iron Age beliefs about the afterlife. In this case, it was the belief that the enduring identity or "soul" of the deceased inhabited the monument on which his image was carved and on which his final words were recorded.
The stele was set against a stone wall in the corner of the small room, with its protruding tenon or "tab" still inserted into a slot in a flagstone platform. A handsome, bearded figure, Kuttamuwa wore a tasseled cap and fringed cloak and raised a cup of wine in his right hand. He was seated on a chair in front of a table laden with food, symbolizing the pleasant afterlife he expected to enjoy. Beside him is his inscription, elegantly carved in raised relief, enjoining upon his descendants the regular duty of bringing food for his soul. Indeed, in front of the stele were remains of food offerings and fragments of polished stone bowls of the type depicted on Kuttamuwa's table.
According to Schloen, the stele vividly demonstrates that Iron Age Sam'al, located in the border zone between Anatolia and Syria, inherited both Semitic and Indo-European cultural traditions. Kuttamuwa and his king, Panamuwa, had non-Semitic names, reflecting the migration of Indo-European speakers into the region centuries earlier under the Hittite Empire based in central Anatolia (modern Turkey), which had conquered the region.
But by the eighth century B.C., they were speaking the local West Semitic dialect and were fully integrated into local culture. Kuttumuwa's inscription shows a fascinating mixture of non-Semitic and Semitic cultural elements, including a belief in the enduring human soul—which did not inhabit the bones of the deceased, as in traditional Semitic thought, but inhabited his stone monument, possibly because the remains of the deceased were cremated. Cremation was considered to be abhorrent in the Old Testament and in traditional West Semitic culture, but there is archaeological evidence for Indo-European-style cremation in neighboring Iron Age sites, although not yet at Zincirli itself.
In future excavation campaigns, the Neubauer Expedition, under Schloen's direction, plans to excavate large areas of the site in order to understand the social and economic organization of the city and its cultural development over the centuries. Schloen hopes to illuminate Iron Age culture more widely, of which Zincirli provides a richly documented example.
Discovery in Turkey comes from major Iron Age site
Archaeologists in southeastern Turkey have discovered an Iron Age chiseled stone slab that provides the first written evidence in the region that people believed the soul was separate from the body.
University of Chicago researchers will describe the discovery, a testimony created by an Iron Age official that includes an incised image of the man, on Nov. 22-23 at conferences of biblical and Middle Eastern archaeological scholars in Boston.
The Neubauer Expedition of the Oriental Institute at the University of Chicago found the 800-pound basalt stele, 3 feet tall and 2 feet wide, at Zincirli (pronounced "Zin-jeer-lee"), the site of the ancient city of Sam'al. Once the capital of a prosperous kingdom, it is now one of the most important Iron Age sites under excavation.
The stele is the first of its kind to be found intact in its original location, enabling scholars to learn about funerary customs and life in the eighth century B.C. At the time, vast empires emerged in the ancient Middle East, and cultures such as the Israelites and Phoenicians became part of a vibrant mix.
The man featured on the stele was probably cremated, a practice that Jewish and other cultures shun because of a belief in the unity of body and soul. According to the inscription, the soul of the deceased resided in the stele.
"The stele is in almost pristine condition. It is unique in its combination of pictorial and textual features and thus provides an important addition to our knowledge of ancient language and culture," said David Schloen, Associate Professor at the Oriental Institute and Director of the University's Neubauer Expedition to Zincirli.
Schloen will present the Kuttamuwa stele to a scholarly audience at the meeting of the American Schools of Oriental Research on Nov. 22 in Boston, the major annual conference for Middle Eastern archaeology. Dennis Pardee, Professor of Near Eastern Languages and Civilization at the University of Chicago, will present his translation of the stele's 13-line inscription the following day at the annual meeting of the Society of Biblical Literature, also in Boston, in a session on "Paleographical Studies in the Near East."
German archaeologists first excavated the 100-acre site in the 1890s and unearthed massive city walls, gates and palaces. A number of royal inscriptions and other finds are now on display in museums in Istanbul and Berlin. Schloen and his team from the University of Chicago have excavated Zincirli for two months annually since 2006.
"Zincirli is a remarkable site," said Gil Stein, Director of the Oriental Institute. "Because no other cities were built on top of it, we have excellent Iron Age materials right under the surface. It is rare also in having written evidence together with artistic and archaeological evidence from the Iron Age. Having all of that information helps an archaeologist study the ethnicity of the inhabitants, trade and migration, as well as the relationships of the groups who lived there."
The stele was discovered last summer in a small room that had been converted into a mortuary shrine for the royal official Kuttamuwa, self-described in the inscription as a "servant" of King Panamuwa of the eighth century B.C. It was found in the outer part of the walled city in a domestic area—most likely the house of Kuttamuwa himself—far from the royal palaces, where inscriptions had previously been found.
The inscription reads in part: "I, Kuttamuwa, servant of Panamuwa, am the one who oversaw the production of this stele for myself while still living. I placed it in an eternal chamber(?) and established a feast at this chamber(?): a bull for [the storm-god] Hadad, ... a ram for [the sun-god] Shamash, ... and a ram for my soul that is in this stele. …" It was written in a script derived from the Phoenician alphabet and in a local West Semitic dialect similar to Aramaic and Hebrew. It is of keen interest to linguists as well as biblical scholars and religious historians because it comes from a kingdom contemporary with ancient Israel that shared a similar language and cultural features.
The finding sheds a striking new light on Iron Age beliefs about the afterlife. In this case, it was the belief that the enduring identity or "soul" of the deceased inhabited the monument on which his image was carved and on which his final words were recorded.
The stele was set against a stone wall in the corner of the small room, with its protruding tenon or "tab" still inserted into a slot in a flagstone platform. A handsome, bearded figure, Kuttamuwa wore a tasseled cap and fringed cloak and raised a cup of wine in his right hand. He was seated on a chair in front of a table laden with food, symbolizing the pleasant afterlife he expected to enjoy. Beside him is his inscription, elegantly carved in raised relief, enjoining upon his descendants the regular duty of bringing food for his soul. Indeed, in front of the stele were remains of food offerings and fragments of polished stone bowls of the type depicted on Kuttamuwa's table.
According to Schloen, the stele vividly demonstrates that Iron Age Sam'al, located in the border zone between Anatolia and Syria, inherited both Semitic and Indo-European cultural traditions. Kuttamuwa and his king, Panamuwa, had non-Semitic names, reflecting the migration of Indo-European speakers into the region centuries earlier under the Hittite Empire based in central Anatolia (modern Turkey), which had conquered the region.
But by the eighth century B.C., they were speaking the local West Semitic dialect and were fully integrated into local culture. Kuttumuwa's inscription shows a fascinating mixture of non-Semitic and Semitic cultural elements, including a belief in the enduring human soul—which did not inhabit the bones of the deceased, as in traditional Semitic thought, but inhabited his stone monument, possibly because the remains of the deceased were cremated. Cremation was considered to be abhorrent in the Old Testament and in traditional West Semitic culture, but there is archaeological evidence for Indo-European-style cremation in neighboring Iron Age sites, although not yet at Zincirli itself.
In future excavation campaigns, the Neubauer Expedition, under Schloen's direction, plans to excavate large areas of the site in order to understand the social and economic organization of the city and its cultural development over the centuries. Schloen hopes to illuminate Iron Age culture more widely, of which Zincirli provides a richly documented example.
Thursday, November 6, 2008
12,000 year-old Natufian Shaman in northern Israel
The skeleton of a 12,000 year-old Natufian Shaman has been discovered in northern Israel by archaeologists at the Hebrew University of Jerusalem. The burial is described as being accompanied by "exceptional" grave offerings - including 50 complete tortoise shells, the pelvis of a leopard and a human foot. The shaman burial is thought to be one of the earliest known from the archaeological record and the only shaman grave in the whole region.
Dr. Leore Grosman of the Institute of Archaeology at the Hebrew University, who is heading the excavation at the Natufian site of Hilazon Tachtit in the western Galilee, says that the elaborate and invested interment rituals and method used to construct and seal the grave suggest that this woman had a very high standing within the community. Details of the discovery were published in the PNAS journal on November 3, 2008.
What was found in the shaman's grave?
The grave contained body parts of several animals that rarely occur in Natufian assemblages. These include fifty tortoises, the near-compete pelvis of a leopard, the wing tip of a golden eagle, tail of a cow, two marten skulls and the forearm of a wild boar which was directly aligned with the woman's left humerus.
A human foot belonging to an adult individual who was substantially larger than the interred woman was also found in the grave.
Dr. Grosman believes this burial is consistent with expectations for a shaman's grave. Burials of shamans often reflect their role in life (i.e., remains of particular animals and contents of healing kits). It seems that the woman was perceived as being in close relationship with these animal spirits.
Method of burial
The body was buried in an unusual position. It was laid on its side with the spinal column, pelvis and right femur resting against the curved southern wall of the oval-shaped grave. The legs were spread apart and folded inward at the knees.
According to Dr. Grosman, ten large stones were placed directly on the head, pelvis and arms of the buried individual at the time of burial. Following decomposition of the body, the weight of the stones caused disarticulation of some parts of the skeleton, including the separation of the pelvis from the vertebral column.
Speculating why the body was held in place in such a way and covered with rocks, Dr. Grosman suggests it could have been to protect the body from being eaten by wild animals or because the community was trying to keep the shaman and her spirit inside the grave.
Analysis of the bones show that the shaman was 45 years old, petite and had an unnatural, asymmetrical appearance due to a spinal disability that would have affected the woman's gait, causing her to limp or drag her foot.
Fifty tortoises
Most remarkably, the woman was buried with 50 complete tortoise shells. The inside of the tortoises were likely eaten as part of a feast surrounding the interment of the deceased. High representation of limb bones indicates that most tortoise remains were thrown into the grave along with the shells after consumption.
The recovery of the limb bones also indicates that entire tortoises, not only their shells, were transported to the cave for the burial. The collection of 50 living tortoises at the time of burial would have required a significant investment, as these are solitary animals. Alternatively, these animals could have been collected and confined by humans for a period preceding the event.
Shaman graves in archaeology
According to Dr. Grosman, the burial of the woman is unlike any burial found in the Natufian or the preceding Paleolithic periods. "Clearly a great amount of time and energy was invested in the preparation, arrangement, and sealing of the grave." This was coupled with the special treatment of the buried body.
Shamans are universally recorded cross-culturally in hunter-gatherer groups and small-scale agricultural societies. Nevertheless, they have rarely been documented in the archaeological record and none have been reported from the Paleolithic of Southwest Asia.
The Natufians existed in the Mediterranean region of the Levant 15,000 to 11,500 years ago. Dr. Grosman suggests this grave could point to ideological shifts that took place due to the transition to agriculture in the region at that time.
Natufian grave site
Hilazon Tachtit is a small cave site next to Carmiel that functioned first and foremost as a Natufian burial ground for at least 28 individuals representing an array of ages.
The collective graves found at the site likely served as primary burial areas that were later re-opened to remove skulls and long bones for secondary burial – a practice common to the Natufian and the following Neolithic cultures.
Only three partially complete primary burials were recovered at Hilazon Tachtit. One was a skeleton of a young adult (sex unknown) reposed in a flexed position on its right side with both hands under his face. The scattered bones of a newborn were found in the area of the missing pelvis and it appears that the newborn and the young adult, possibly the mother, were buried together.
Dr. Leore Grosman of the Institute of Archaeology at the Hebrew University, who is heading the excavation at the Natufian site of Hilazon Tachtit in the western Galilee, says that the elaborate and invested interment rituals and method used to construct and seal the grave suggest that this woman had a very high standing within the community. Details of the discovery were published in the PNAS journal on November 3, 2008.
What was found in the shaman's grave?
The grave contained body parts of several animals that rarely occur in Natufian assemblages. These include fifty tortoises, the near-compete pelvis of a leopard, the wing tip of a golden eagle, tail of a cow, two marten skulls and the forearm of a wild boar which was directly aligned with the woman's left humerus.
A human foot belonging to an adult individual who was substantially larger than the interred woman was also found in the grave.
Dr. Grosman believes this burial is consistent with expectations for a shaman's grave. Burials of shamans often reflect their role in life (i.e., remains of particular animals and contents of healing kits). It seems that the woman was perceived as being in close relationship with these animal spirits.
Method of burial
The body was buried in an unusual position. It was laid on its side with the spinal column, pelvis and right femur resting against the curved southern wall of the oval-shaped grave. The legs were spread apart and folded inward at the knees.
According to Dr. Grosman, ten large stones were placed directly on the head, pelvis and arms of the buried individual at the time of burial. Following decomposition of the body, the weight of the stones caused disarticulation of some parts of the skeleton, including the separation of the pelvis from the vertebral column.
Speculating why the body was held in place in such a way and covered with rocks, Dr. Grosman suggests it could have been to protect the body from being eaten by wild animals or because the community was trying to keep the shaman and her spirit inside the grave.
Analysis of the bones show that the shaman was 45 years old, petite and had an unnatural, asymmetrical appearance due to a spinal disability that would have affected the woman's gait, causing her to limp or drag her foot.
Fifty tortoises
Most remarkably, the woman was buried with 50 complete tortoise shells. The inside of the tortoises were likely eaten as part of a feast surrounding the interment of the deceased. High representation of limb bones indicates that most tortoise remains were thrown into the grave along with the shells after consumption.
The recovery of the limb bones also indicates that entire tortoises, not only their shells, were transported to the cave for the burial. The collection of 50 living tortoises at the time of burial would have required a significant investment, as these are solitary animals. Alternatively, these animals could have been collected and confined by humans for a period preceding the event.
Shaman graves in archaeology
According to Dr. Grosman, the burial of the woman is unlike any burial found in the Natufian or the preceding Paleolithic periods. "Clearly a great amount of time and energy was invested in the preparation, arrangement, and sealing of the grave." This was coupled with the special treatment of the buried body.
Shamans are universally recorded cross-culturally in hunter-gatherer groups and small-scale agricultural societies. Nevertheless, they have rarely been documented in the archaeological record and none have been reported from the Paleolithic of Southwest Asia.
The Natufians existed in the Mediterranean region of the Levant 15,000 to 11,500 years ago. Dr. Grosman suggests this grave could point to ideological shifts that took place due to the transition to agriculture in the region at that time.
Natufian grave site
Hilazon Tachtit is a small cave site next to Carmiel that functioned first and foremost as a Natufian burial ground for at least 28 individuals representing an array of ages.
The collective graves found at the site likely served as primary burial areas that were later re-opened to remove skulls and long bones for secondary burial – a practice common to the Natufian and the following Neolithic cultures.
Only three partially complete primary burials were recovered at Hilazon Tachtit. One was a skeleton of a young adult (sex unknown) reposed in a flexed position on its right side with both hands under his face. The scattered bones of a newborn were found in the area of the missing pelvis and it appears that the newborn and the young adult, possibly the mother, were buried together.
Monday, November 3, 2008
Earliest Hebrew text in Proto-Canaanite script found
Discovery of oldest Judaic city fortress proof of United Monarchy
The earliest known Hebrew text written in a Proto-Canaanite script has been discovered by Hebrew University archaeologists in an ancient city in the area where David slew Goliath – the earliest Judean city found to date. The 3,000 year old finding is thought to be the most significant archaeological discovery in Israel since the Dead Sea Scrolls – predating them by 1,000 years.
The ostracon (pottery shard inscribed with writing in ink) comprises five lines of text divided by black lines and measures 15 x 15 cm. and was found at excavations of a 10th century B.C.E. fortress - the oldest known Judaic city.
The ostracon was found lying on the floor inside a building near the city gate of the site, known as the Elah Fortress at Khirbet Qeiyafa.
Excavations are being led by Prof. Yosef Garfinkel, the Yigal Yadin Professor of Archaeology at the Institute of Archaeology at the Hebrew University of Jerusalem and his partner Saar Ganur, in partnership with Foundation Stone, a non-profit educational organization which works to provide a contemporary voice to ancient stories. The excavations and analysis are also being supported by J.B. Silver and the Brennan Foundation.
Why is this inscription so special?
Carbon-14 dating of organic material found with the ostracon, administered by Oxford University, along with pottery analysis dates this inscription to the time of King David ca. 3,000 years ago – predating the Dead Sea Scrolls by approximately a millennium, and placing it earlier than the famed Gezer Calendar.
It is hoped the text inscribed on the 'Qeiyafa Ostracon' will serve as an anchor in our understanding of the development of all alphabetic scripts.
While the inscription has yet to be deciphered, initial interpretation indicates the text was part of a letter and contains the roots of the words "judge", "slave" and "king". This may indicate that this is a legal text that could provide insights into Hebrew law, society and beliefs. Archaeologists say that it was clearly written as a deliberate message by a trained scribe.
What is the Elah Fortress?
Dating to the 10th century B.C.E., the Elah Fortress is the earliest known fortified city of the biblical period in Israel. Excavations began on the site in June 2008.
Comprising 23 dunams [2.3 hectares], the Elah Fortress (Khirbet Qeiyafa) was situated on the border between Philistia and the Kingdom of Judea (5 kilometers south of current day Bet Shemesh.). It is thought to have been a major strategic checkpoint guarding the main road from Philistia and the Coastal Plain to Jerusalem, which was just a day's walk away.
Nearly 600 square meters of the Elah Fortress have so far been unearthed. Surrounded by a 700 meter-long massive city wall, the fortress was built with megalithic stones - some weighing four to five tons. The city wall is four meters wide, constructed with casemates. Archaeologists estimate that 200,000 tons of rock were hewn, moved and used in the construction of these fortifications.
A four-chambered gate, 10.5 meters across, is the dominant feature of the massive fortifications. Further excavations will reveal whether it is really six chambers and whether there are other gates. The larger rocks in the gate structure weigh five to eight tons.
To date, only four percent of the site has been excavated, promising many more incredible discoveries in the remaining 96 percent in the future.
How do we know this is a Judean fortress?
The early Hebrew ostracon, Judean pottery similar to that found at other Israelite settlements, and the absence of pig bones among the animal bones found at the site all point to this fortress being a city of the Kingdom of Judea.
Elah Fortress proof of United Monarchy
The Elah Fortress archaeological site could prove the existence of the United Monarchy, which scholars often question ever existed. The artifacts found at the site thus far all indicate that there was most likely a strong king and central government in Jerusalem - earlier than any discovered until now - rather than a number of small villages scattered throughout Judea. This would verify descriptions and narratives found in Samuel and Chronicles.
Over 100 jar handles bear distinct impressions which may indicate a link to royal vessels. Such a large quantity of this feature found in one small locale is unprecedented.
David & Goliath
The site of Khirbet Qeiyafa is situated among four biblical cities in Judea's inheritance chronicled in the Book of Joshua 35:15 - Azeka, Socho, Yarmut and Adulam. The biblical narrative located the battle between David and Goliath between Socho and Azeka. According to legend, David selected five stones from the nearby Elah Creek with which to slay Goliath.
According to Prof. Garfinkel, this is the only site in Israel where one can investigate the historical King David. "The chronology and geography of Khirbet Qeiyafa create a unique meeting point between the mythology, history, historiography and archaeology of Kind David."
Related article:
http://www.facebook.com/topic.php?uid=2385590820&topic=7560
The earliest known Hebrew text written in a Proto-Canaanite script has been discovered by Hebrew University archaeologists in an ancient city in the area where David slew Goliath – the earliest Judean city found to date. The 3,000 year old finding is thought to be the most significant archaeological discovery in Israel since the Dead Sea Scrolls – predating them by 1,000 years.
The ostracon (pottery shard inscribed with writing in ink) comprises five lines of text divided by black lines and measures 15 x 15 cm. and was found at excavations of a 10th century B.C.E. fortress - the oldest known Judaic city.
The ostracon was found lying on the floor inside a building near the city gate of the site, known as the Elah Fortress at Khirbet Qeiyafa.
Excavations are being led by Prof. Yosef Garfinkel, the Yigal Yadin Professor of Archaeology at the Institute of Archaeology at the Hebrew University of Jerusalem and his partner Saar Ganur, in partnership with Foundation Stone, a non-profit educational organization which works to provide a contemporary voice to ancient stories. The excavations and analysis are also being supported by J.B. Silver and the Brennan Foundation.
Why is this inscription so special?
Carbon-14 dating of organic material found with the ostracon, administered by Oxford University, along with pottery analysis dates this inscription to the time of King David ca. 3,000 years ago – predating the Dead Sea Scrolls by approximately a millennium, and placing it earlier than the famed Gezer Calendar.
It is hoped the text inscribed on the 'Qeiyafa Ostracon' will serve as an anchor in our understanding of the development of all alphabetic scripts.
While the inscription has yet to be deciphered, initial interpretation indicates the text was part of a letter and contains the roots of the words "judge", "slave" and "king". This may indicate that this is a legal text that could provide insights into Hebrew law, society and beliefs. Archaeologists say that it was clearly written as a deliberate message by a trained scribe.
What is the Elah Fortress?
Dating to the 10th century B.C.E., the Elah Fortress is the earliest known fortified city of the biblical period in Israel. Excavations began on the site in June 2008.
Comprising 23 dunams [2.3 hectares], the Elah Fortress (Khirbet Qeiyafa) was situated on the border between Philistia and the Kingdom of Judea (5 kilometers south of current day Bet Shemesh.). It is thought to have been a major strategic checkpoint guarding the main road from Philistia and the Coastal Plain to Jerusalem, which was just a day's walk away.
Nearly 600 square meters of the Elah Fortress have so far been unearthed. Surrounded by a 700 meter-long massive city wall, the fortress was built with megalithic stones - some weighing four to five tons. The city wall is four meters wide, constructed with casemates. Archaeologists estimate that 200,000 tons of rock were hewn, moved and used in the construction of these fortifications.
A four-chambered gate, 10.5 meters across, is the dominant feature of the massive fortifications. Further excavations will reveal whether it is really six chambers and whether there are other gates. The larger rocks in the gate structure weigh five to eight tons.
To date, only four percent of the site has been excavated, promising many more incredible discoveries in the remaining 96 percent in the future.
How do we know this is a Judean fortress?
The early Hebrew ostracon, Judean pottery similar to that found at other Israelite settlements, and the absence of pig bones among the animal bones found at the site all point to this fortress being a city of the Kingdom of Judea.
Elah Fortress proof of United Monarchy
The Elah Fortress archaeological site could prove the existence of the United Monarchy, which scholars often question ever existed. The artifacts found at the site thus far all indicate that there was most likely a strong king and central government in Jerusalem - earlier than any discovered until now - rather than a number of small villages scattered throughout Judea. This would verify descriptions and narratives found in Samuel and Chronicles.
Over 100 jar handles bear distinct impressions which may indicate a link to royal vessels. Such a large quantity of this feature found in one small locale is unprecedented.
David & Goliath
The site of Khirbet Qeiyafa is situated among four biblical cities in Judea's inheritance chronicled in the Book of Joshua 35:15 - Azeka, Socho, Yarmut and Adulam. The biblical narrative located the battle between David and Goliath between Socho and Azeka. According to legend, David selected five stones from the nearby Elah Creek with which to slay Goliath.
According to Prof. Garfinkel, this is the only site in Israel where one can investigate the historical King David. "The chronology and geography of Khirbet Qeiyafa create a unique meeting point between the mythology, history, historiography and archaeology of Kind David."
Related article:
http://www.facebook.com/topic.php?uid=2385590820&topic=7560
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