A New Interpretation of the Term <i>opalim</i> (see pdf for image) in the Light of Recent Archaeological Finds from Philistia

Maeir, Aren M.

doi:10.1177/0309089207083762

Cited by 8 publications

(3 citation statements)

References 33 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…Repeated examples of corners/installations that were dedicated for cultic/ritual functions in seemingly domestic and/or industrial contexts were found in the late Iron Age IIA destruction level at Tell es‐Safi/Gath (Zukerman and Maeir ). Various cultic objects were found in these corners, including chalices (Maeir and Shai ), phallic‐shaped situlae (Maeir ), figurines (Maeir ) and notched scapulae (Zukerman et al . 2007; 2012), the latter one of the many introduced features found at Philistine sites that continued into the late Iron Age IIA.…”

Section: Continuity In Philistine Culturementioning

confidence: 99%

On the Constitution and Transformation ofPhilistine Identity

Maeir

Hitchcock

Horwitz

2013

Oxford J Archaeology

Self Cite

View full text Add to dashboard Cite

Recent discussion of the formation and alteration of Philistine identity in the Levantine Iron Age continues to reference primarily pottery styles and dietary practices. Such traditional narratives propose that the Philistines comprised one group of the 'Sea Peoples' and that the cultural boundary markers that distinguished their society in the Iron Age I (twelftheleventh century BC) diminished in importance and disappeared suddenly in the early Iron Age IIA (tenth century BC), with the ascendancy of the Judahite kingdom. Based on data from the Levant (especially Philistia), the Aegean and Cyprus, we argue for a more complex understanding of the Philistines who came to the region with an identity that drew on, and continued to engage with, a broad range of foreign artefact styles and cultural practices with non-Levantine connections. Concurrently they incorporated local cultural attributes, at least until the late ninth century BC, a feature that we argue was unrelated to the supposed tenth century expansion of the Judahite kingdom.

show abstract

Section: Continuity In Philistine Culturementioning

confidence: 99%

On the Constitution and Transformation ofPhilistine Identity

Maeir

Hitchcock

Horwitz

2013

Oxford J Archaeology

Self Cite

View full text Add to dashboard Cite

show abstract

“…The chaste tree also relates to the Asclepios cult in Sparta. Of note, cultic paraphernalia at Gath includes phallic-shaped situlae also found at Philistine Ashkelon, as well as in the Asclepios sanctuary at Sparta 103 . These findings further connect the Philistines with the symbolism of revivification.…”

Section: Resultsmentioning

confidence: 97%

Plant-related Philistine ritual practices at biblical Gath

Frumin,

Maeir,

Eniukhina

et al. 2024

Sci Rep

View full text Add to dashboard Cite

The Philistine culture (Iron Age, ca. 1200-604 BCE) profoundly impacted the southern Levant's cultural history, agronomy, and dietary customs. Nevertheless, our knowledge of the Philistines’ cultic praxis and deities, is limited and uncertain. Here, we combine archaeological data with a meticulous study of plant use at two successive temples at Tell eṣ-Ṣâfī/Gath. We provide a list of the plants used, their time of harvest, mode of offering, and possible symbolism. Analysis of the temples' macrobotanical (seed and fruits) plant assemblage reveals the offerings; that the inception date for rites was early spring; and sheds light on the date of the final utilization of the temples (late summer/early fall). Besides food crops, we note the earliest cultic use of chaste tree (Vitex agnus-castus), crown daisy (Glebionis coronaria), and scabious (Lomelosia argentea). These wide-spread Mediterranean plants were known so far only in later cults—of early Greek deities, such as Hera, Artemis, Demeter, and Asclepios. We discuss the data as reflecting that the Philistine religion relied on the magic and power of nature, such as fresh water and seasonality, which influence human life, health, and activity. In sum, our results offer novel insights into the culture of the Philistines.

show abstract

“…While clearly these objects are of Egyptian origin and significance, one may wonder whether perchance they arrived in Ashkelon via trade rather than through the presence of Egyptian officials. In a discussion of the bronze situlae found in this assemblage, the author refers to the ceramic situlae found in Iron Age IIA Tell es Safi/Gath, but does not refer to the detailed research paper on these vessels and their interpretation (Maeir 2007), but only to a popular and partial summary of this topic (Maeir 2008).…”

mentioning

confidence: 99%

Ashkelon 3: The Seventh Century b.c. , by Lawrence E. Stager, D. M. Master, and J. D. Schloen. Final Reports of the Leon Levy Expedition to Ashkelon 3. Winona Lake, IN: Eisenbrauns, 2011. XVI + 815 pp., 1269 figures, 99 tables. Cloth. $99.50.

A New Interpretation of the Term opalim (see pdf for image) in the Light of Recent Archaeological Finds from Philistia

Cited by 8 publications

References 33 publications

On the Constitution and Transformation ofPhilistine Identity

On the Constitution and Transformation ofPhilistine Identity

Plant-related Philistine ritual practices at biblical Gath

Ashkelon 3: The Seventh Century b.c. , by Lawrence E. Stager, D. M. Master, and J. D. Schloen. Final Reports of the Leon Levy Expedition to Ashkelon 3. Winona Lake, IN: Eisenbrauns, 2011. XVI + 815 pp., 1269 figures, 99 tables. Cloth. $99.50.

Contact Info

Product

Resources

About