Philistia under Assyrian Rule

Tadmor, Hayim

doi:10.2307/3211004

Cited by 91 publications

(2 citation statements)

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“…By the early first millennium, the Philistines already adopted Semitic names as is attested by the Bible and Assyrian sources. 28 It seems that prior to becoming an Assyrian vassal in the late 8th century Ekron for the most part retained its independence. 29 Our seal, if indeed Philistine as indicated by its provenance, joins another, of unknown origin, that of an official of Mititti (or Mitinti) son of Sidqa king of Ascalon in the early 7th century.…”

Section: Discussionmentioning

confidence: 99%

The Revadim Seal and its Archaic Phoenician Inscription

Saß¹

1983

Anatol. Stud.

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This seal, one of the earliest with a linear alphabetic inscription, was found in 1959 at Kibbutz Revadim in the Shephelah (Fig. 3). Its find spot lies about three kilometres west of Tel Miqne (Khirbet el-Muqanna'), identified with Ekron of the Philistine Pentapolis. The seal is a scaraboid of hard limestone, most probably mizi hilu, measuring 16 × 13 × 7·5 mm, intended for a ring, as indicated by the two drilled holes that do not meet. The back and sides of the seal are plain. The base carries the owner's name and a scene engraved in a linear, schematic style (Fig. 1, Pl. XLII).The seal was published in 1961 by R. Giveon, who assigned it to the wellknown class of late Iron Age (mainly 8th—7th century) personal seals from Palestine and neighbouring countries. In an article published a year later, F. M. Cross, on palaeographic grounds, dated the seal to the 12th century. His view won wide acceptance. In this paper, offered with gratitude and admiration to Richard D. Barnett, whose student I had the privilege to be, I wish to re-evaluate the Revadim Seal and its date.

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Section: Discussionmentioning

confidence: 99%

The Revadim Seal and its Archaic Phoenician Inscription

Saß¹

1983

Anatol. Stud.

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“…H. Tadmor (1964,264) suggested, based on Tiglath-pileser III'sd escription of his campaign against Philistia, that "the clearest signofthe enslavement was the royal Assyrian cult which was introducedthere, i. e., the serviceo fthe stelaofthe kingofAssyria in the central Shrine of Gaza. Onlythose vassal states which weren ot annexed to Assyria weref orcedt op racticet his cult,whereas the people of Assyria proper and residents of Assyrian provincesw erea bsolvedf romi t." (Tadmor 1964,2 64: translation from Hebrewa fter Cogan 1974,57). In his subsequent publicationo ft he textso fT iglath-pileser III Tadmor (1994,177) refrains from expressinghis own opinion concerningthe Assyrian imperial cult and refers the readert od iscussions of this question in the books of M. Cogan and H. Spieckermann.…”

Section: Excursus:b Rief Historyo Fr Esearch and Interpretation Of The Evidencementioning

confidence: 99%

“The True Image of the God…:” Adoration of the King’s Image, Assyrian Imperial Cult and Territorial Control

May¹

2020

Tales of Royalty

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There are periods in human history marked by worshipingamortal ruler.Often these periods are alsothe periods of imperial expansion, when royals seek legitimacy.Nevertheless, the perception of divinity does not always permit adirect deification of an emperor. We owe the vagueness in definition of a "divine" king or kingship to our sources, which are not precise on this matter.R ecentlyi nh er monumental studyo fA ssyrian religion and ideology, Beate Pongratz-Leisten wrote:Rather than operatingw ith the notion of divine kingship introduced by Sir James Frazer, my approach does not begin from the question of whether the kings hould be considered agod but assumesinstead the fluid notion of the divine and examines strategies for sacralizingk ingship, among them ritual, image, and narrativeso fp ower.¹

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