Listed 35 sub titles with search on: Information about the place for wider area of: "PALESTINE Country MIDDLE EAST" .
ANTHIDON (Ancient city) PALESTINE
Anthedon (Anthedon: Eth. Anthedonites), a city on the coast of Palestine,
20 stadia distant from Gaza (Sozomen. Hist. Eccles. v. 9), to the south-west.
Taken and destroyed by Alexander Jannaeus. (Joseph. Ant. xiii. 13. § 3; comp.
15. § 4.) Restored by Gabinius (xiv. 5. § 3). Added to the dominions of Herod
the Great by Augustus (xv. 7. § 3). Its name was changed to Agrippias by Herod.
(Joseph. Ant. xiii. 13. § 3.) In the time of Julian it was much addicted to Gentile
superstition and idolatry (Sozomen.), particularly to the worship of Astarte or
Venus, as appears from a coin of Antoninus and Caracalla, given by Vaillant (Numism.
Colon. p. 115).
This text is from: Dictionary of Greek and Roman Geography (1854) (ed. William Smith, LLD). Cited July 2004 from The Perseus Project URL below, which contains interesting hyperlinks
ASKALON (Ancient city) PALESTINE
Ascalon (Askalon, Askalonion, Ascalo, Plin. v. 14.: Eth. Askalonites,
Askalonios, fem. Askalonis, Steph. B., Suidas, Hierocles, Ascalona, Ascalonius:
Askulan), one of the five cities of the Philistines (Josh. xiii. 3; 1 Sam. vi.
17), situated on the coast of the Mediterranean Sea, between Gaza and Jamnia (Joseph.
B. J. iv. 11. § 5), 520 stadia (Joseph. B. J. iii. 2. § 1), or 53 M. P., according
to the Peutinger Tables, from Jerusalem; and 16 M. P. from Gaza. (Anton. Itin.,
Ptol. v. 16.) It was taken by the tribe of Judah (Judges, i. 18), but did not
remain long in their possession (Judges, iii. 3); and during the wars which the
Hebrews waged under Saul and David with the Philistines Ascalon appears to have
continued in the hands of the native inhabitants. (2 Sam. i. 20.) The prophets
devoted it to destruction (Amos, i. 8; Zeph. ii. 4, 7; Zech. ix. 5; Jer. xxv.
20, xlvii. 5, 7). After the time of Alexander it shared the fate of Phoenicia
and Judaea, and was sometimes subjected to Aegypt (Joseph. Antiq. xii. 425), at
other times to the Syrian kings (1 Mac. x. 86; xi. 60; xii. 33.) i Herod the Great,
though it was not in his dominions, adorned the city with fountains, baths, and
colonnades. (Joseph. B. J. i. 12. § 11.) After his death, Ascalon, which had many
Jewish inhabitants (B. J. ii. 18. § 5), was given to his sister Salome as a residence.
(Joseph. Ant. xvii. 11. § 5.) It suffered much in the Jewish wars with the Romans.
(Joseph. B. J. ii. 18. § 1, iii. 22. § 1.) And its inhabitants slew 2500 of the
Jews who dwelt there. (Joseph. B. J. ii. 18. § 5.) In very early times it was
the seat of the worship of Derceto (Diod. ii. 4), or Syrian Aphrodite, whose temple
was plundered by the Scythians (Herod. i. 105). This goddess, representing the
passive principle of nature, was worshipped under the form of a fish with a woman's
head. (Comp. Ov. Fast. ii. 406.) Josephus (B. J. iii. 2. § 1), speaks of Ascalon
as a strongly fortified place. (Comp. Pomp. Mela, i. 11. § 5.) Strabo (xvi. p.
759) describes it as a small town, and remarks that it was famous for the shallot
(Allium Ascalonicum; French, Echalotte; Italian, Scalogna, a corruption of Ascalonia).
(Comp. Plin. xix. 6; Athen. ii. p. 68; Dioscor. i. 24; Columell. xii. 10; Theophr.
Plant. vii. 4.) In the 4th century Ascalon was the see of a bishop, and remained
so till the middle of the 7th century, when it fell into the hands of the Saracens.
Abul-feda (Tab. Syr. p. 78) speaks of it as one of the famous strongholds of Islam
(Schultens, Index Geog. s. v. Edrisi, par Jaubert, vol. i. p. 340); and the Orientals
speak of it as the Bride of Syria. The coast is sandy, and difficult of access,
and therefore it enjoyed but little advantage from its port. It is frequently
mentioned in the history of the Crusades. Its fortifications were at length utterly
destroyed by Sultan Bibars (A.D. 1270), and its port filled up with stones thrown
into the sea, for fear of further attempts on the part of the Crusaders. (Wilken,
die Kreuzz, vol. vii. p. 58.)
D'Arvieux, who visited it (A.D. 1658), and Von Troilo, who was there
eight years afterwards, describe the ruins as being very extensive. (Rosenmuller,
Handbuch der Bibl. Alterthem. vol. ii. pt. 2, p. 383.) Modern travellers represent
the situation as strong; the thick walls, flanked with towers, were built on the
top of a ridge of rock, that encircles the town, and terminates at each end in
the sea. The ground within sinks in the manner of an amphitheatre. Askulan presents
now a most mournful scene of utter desolation. (Robinson, Palestine, vol. ii.
p. 369.)
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BETHLEHEM (Town) WEST BANK
Bethlehem (Baithleem, Bethleem, Bethleemites), a town of the tribe
of Judah, six miles south of Jerusalem. on the left of the road to Hebron, called
also Ephrathah and Ephrath (Gen. xlviii. 7; Mica. v. 1), and its inhabitants Ephrathites
(Ruth, i. 2; 1 Sam. xvii. 12). It probably owed both its names, Bethlehem, i.
e. the house of bread, and Ephrathah, i. e. fruitful, to the fecundity of its
soil, and it is still one of the best cultivated and most fertile parts of Palestine.
It is situated on a lofty ridge, long and narrow, which projects into a plain
formed by the junction of several valleys, affording excellent pasture and corn
lands; while the hill side, terraced to its summit, is laid out in oliveyards
and vineyards. It is first mentioned in the history of the Patriarch Jacob (Gen.
xlviii. 7); but does not occur in the list of the cities of Judah in the Hebrew
text of the Book of Joshua. The version of the LXX., however, gives it under both
its names (Ephratha, haute esti Baithleem), with ten other neighbouring cities
(in Joshua, xv., after verse 59 of the Hebrew). It occurs also in the history
of the Book of Judges (xix. 1, 2), soon after the settlement of the Israelites,
for Phinehas was then high priest (xx. 28). It is the scene of the principal part
of the Book of Ruth-Boaz, the progenitor of David, being the principal proprietor
at that period (ii. 1), as his grandson Jesse was afterwards. From the time of
David it became celebrated as his birthplace, and is called the city of David
(St. Luke, ii. 4, 11; St. John, vii. 42), and was subsequently yet more noted
as the destined birthplace of the Messiah, the circumstances of whose nativity
at that place are fully recorded by St. Matthew (ii.), and St. Luke (ii.). The
place of the nativity is described by Justin Martyr (Dial. § 78) in language which
implies that it was identified in his days (cir. A.D. 150). Origen (A.D. 252)
says that the cave by was venerated even by those who were aliens from the Faith
(c. Cels. lib. i. p. 39), agreeably with which St. Jerome says that the place
was over-shadowed by a grove of Thammuz (Adonis) from the time of Hadrian for
the space of 180 years (A.D. 135-315). (Epitaph. Paul. vol. iv. p. 564.) In A.D.
325, Helena, the mother of Constantine, erected a magnificent basilica over the
Place of the Nativity (Eusebius, Vit. Const. iii. 41, 43), which still remains.
In the following century, it became the chosen resort of the most learned of the
Latin fathers, and the scene of his important labours in behalf of sacred literature,
chief among which must be reckoned the Vulgate translation of the Bible. Its modern
name is Beitlahem, a considerable village, inhabited exclusively by Christians.
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GAZA (Town) PALESTINE
Gaza (Gaza: Eth. Gazaios), a very ancient and important city of Palestine
Proper, first mentioned in the southern border of the Canaanites (Gens. x.: 19),
but originally inhabited by the Avims, who were dispossessed by the Caphtorims.
(Deut. ii.: 23.) It was included in the tribe of Judah (Josh. xv. 47), but remained
in possession of the Philistines (1 Sam. vi. 17), whose capital it apparently
was (Judges, xvi. 21). Josephus says that it was taken by Hezekiah. (Ant. ix.
13. § 3.) It is celebrated in secular, as in sacred history. Arrian, in his Expedition
of Alexander (ii. 27), describes it as a large city, distant 20 stadia from the
sea, situated on a lofty mound, and fortified by a strong wall. It was well provisioned,
and garrisoned by a force of Arab mercenaries under the command of an eunuch named
Batis (or, according to Josephus, Babemeses), and its high walls baffled the engineers
of Alexander (B.C. 332), who declared themselves unable to invent engines powerful
enough to batter such massive walls. Mounds were raised on the south side of the
town, which was most assailable, and the engines were erected on this artificial
foundation. They were fired by the besieged, in a spirited sally, and the rout
of the Macedonians was checked by the king in person, who was severely wounded
in the shoulder during the skirmish. During his slow recovery the engines that
had been used at Tyre were sent for, and the mound was proceeded with until it
reached the height of 250 feet, and the width of a quarter of a mile. The besiegers
were thrice repulsed from the wall; and when a breach had been effected, in the
third assault, and the city carried by escalade, its brave garrison still fought
with desperate resolution, until they were all killed. The women and children
were reduced to slavery. The siege had apparently occupied three or four months;
and the conqueror introduced a new population into the place from the neighboring
towns, and used it as a fortress. (Arrian, ii. 27, followed by Bp. Thirlwall,
Greece, vol. vi. pp. 354-357.) If this be true, the statement of Strabo, that
it was destroyed by Alexander, and remained desert, must be taken with some qualification.
Indeed, the figure which it makes in the intermediate period discredits the assertion
of Strabo in its literal sense. Only twenty years after its capture by Alexander,
a great battle was fought in its neighbourhood, between Ptolemy and Demetrius,
wherein the latter was defeated, with the loss of 5000 slain and 8000 prisoners.
Gaza, where he had left his baggage, while it opened its gates to his cavalry
on his retreat, fell into the hands of the pursuing enemy. (Thirlwall, vol. vii.
p. 340.) Again, in the wars between Ptolemy Philopator and Antiochus the Great
(B.C. 217), it was used as a depot of military stores by the Egyptian king (Polyb.
v. 68); and when the tide of fortune turned, it retained its fidelity to its old
masters, and was destroyed by Antiochus (B.C. 198). And it is mentioned, to the
credit of its inhabitants, by Polybius, that, although they in no way excelled
in courage the other inhabitants of Coelosyria, yet they far surpassed them in
liberality and fidelity and invincible hardihood, which had shown itself in two
former instances, viz., in first resisting the Persian invaders, [p. 981] and
then in maintaining their allegiance to the Persians against Alexander (xvi. 40).
It was evidently a strong place in the time of the Asmonean princes, for it stood
a siege from Jonathan (1 Maccab. xi. 61, 62; Joseph. Ant. xiii. 5. § 5); and having
taken by Simon, not without resistance, he cast out its idolatrous inhabitants,
peopled it with Jews, made. it stronger than it was before, and built at therein
a dwelling-place for himself (xiii. 43-48). Only a little later, Alexander Jannaeus
besieged it in vain for twelve months, when it was betrayed into his hands. Its
importance at this period is attested by its senate of 500, whom the conqueror
slew and utterly overthrew their city. (Josoph. Ant. xiii. 13. § 3.) It did not
long continue in ruins, for it was one. of the many cities rebuilt by the command
of Gabinins (xiv. 5. § 3). It was given to Herod the Great by Augustus (B. J.
i. 20. § 3), but not included in the dominions of his son Archelaus, as being
a Grecian city (ii. 6. § 3). These notices sufficiently expose the error of Strabo's
statement above cited; nor does there seem to be any authority for the theory
of the transference of the site, by which it has been attempted to reconcile his
statement with these historical notices. It is true that Strabo places the city
7 stadia from the harbour; whereas Arrian states it to be 20 stadia at the most;
but this discrepancy concerning the site of a town of which neither of them could
have any very accurate knowledge, cannot justify the conclusion that the ancient
city had been deserted, and another city of the same name erected in its vicinity.
Another and a decisive argument against this theory is, that while the modern
city occupies an eminence corresponding with that described by Aprian, and is
covered with ancient ruins, no vestiges have been discovered in the neighbourhood
which could mark the site of an earlier city. A succession of coins, struck at
Gaza, some few prior to the emperors, but many more from Hadrian downwards, attest
the importance of the city subsequently to the Christian aera, and present some
peculiarities worthy of observation. The cypher, or characteristic sign of the
city, impressed on almost all the coins, has been variously explained, but by
no one satisfactorily: but all that is intelligible clearly attests it to have
been a pagan city, in accordance with the historical notices above cited The city
itself is represented by a woman's head; and the Greek deities, Zeus, Artemis,
Apollo, Hercules, which figure in the coins, with the absence of the local deity,
Astarte, by far the most common in the coins of other maritime cities of Syria,
prove the city to have been, as Josephus asserts (B. J. vii. 13. § 4), a Grecian
city, probably a colony, which may account for its inveterate adhesion to the
exploded superstition in the reign of Constantine (Sozoman, H. E. v. 3). The h
legends of the various coins serve no less to elucidate the history of the city.
The earliest (probably A. U. C. 693) proves the city to have been autonomous;
and as history bears witness to its senate (bole) of 500, so does this coin to
its Demox. Iep. Axg. further prove it to have enjoyed the privileges of a sacred
city and an asylum. The name Eio serves to connect this city with the mythic Io;
and the name Meino applied to an armed warrior with a sceptre in his hand, connects
it also with the Cretan hero Minos, and suggests the idea that it may have been
colonised from that island; and this idea is confirmed by another inscription,
Mapna, the signification of which is famished by early Christian writers, who
tell us that the most magnificent temple in Gaza (afterwards converted into a
Christian church) was dedicated to Mama, and thence called Marnion. This Mama,
they add, was identical with the Cretan Jove. (Eckhel, vol. iii. pp. 448-454.)
Many of the Jewish captives taken by Hadrian (A.D. 119) were sold at a fair instituted
Gaza, which was called, from this fact, the fair of Hadrian for many centuries
after. (Chrosn. Paschale in ann.) The town is frequently noticed in Christian
and Moslem annals. It early became an episcopal see, and the names of its bishops
are found in many councils. (Le Quien, Oriens Christ., vol. iii. pp. 603-622).
It was a frontier town of great importance in the middle ages; and the historical
notices have been collected by Quatremere (Les Suttans Mamlouks de Mackrisi, tom.
i. liv. 2. pp. 228-239).
The modern town, still called by its ancient name, Azzah, signifying
the strong, is situated on a low round hill of considerable extent, not elevated
more than 50 or 60 feet above the plain around. This hill may be regarded as the
nucleus of the city, although only the southern half is now covered with houses.
But the greater part of the modern city has sprung up on the plain below: a sort
of suburbs stretching far out on the eastern and northern sides. The ancient city
lay obviously chiefly on the hill. The present town has no gates; yet the places
of the former ones remain, and are pointed out around the hill. (Robinson, Bib.
Res. vol. ii. pp. 374, 375.) It contains, with the two villages or suburbs adjoining,
about 10,000 inhabitants. It is situated a short league from the coast, which
is here an open beach, and the landing difficult excepting in very calm weather.
It is surrounded by gardens, which produce fruit in abundance. (Alderson, Notes
on Acre, p. 7, note 6.)
The port of Gaza was called Majuma Gazae; the Arabic word Majuma,
signifying portus or navcale, being applied alike to Ascalon, Jamnia Azotus, and
Gaza. (Le Quien, Oriens Christ. vol. iii. p. 622.) It was situated, according
to Strabo, only seven stadia from the city. Arrian, in agreement with Sozomen,
makes the interva 20 stadia. (Sozomen, H. E. ii. 5, p. 450, ed. Vales.) All that
we know of it we learn from the last-mentioned historian. Having been formerly
strongly addicted to pagan superstition, it was converted to the faith of Christ
in the reign of Constantine, who consequently honoured it with special privileges,
and erected it into an independent civitas, and called it Constantia, exempting
it from its subjection to Gaza whose inhabitants still retained their attachment
to the pagan superstition. (Sozomen.) Under the emperor Julian the people of Gaza
reasserted their supremacy, and the emperor decided in favour of their claim.
Its new name was withdrawn. and it was comprehended again within the name and
municipal jurisdiction of Gaza.
The ecclesiastical position of Gaza still continued distinct, with
a bishop and usages of its own; and when an attempt was made by a bishop of Gaza
in the fifth century to unite the two churches, the provincial synod confirmed
it in its former independence of that see. (Sozomen, H. E. v. 3, p. 597). Several
of its bishops are mentioned in the ecclesiastical annals. (Le Quien, Oriens Christ.)
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HEBRON (Town) WEST BANK
Hebron (Chebron, LXX., Joseph.), a very ancient city of Palestine,
situated in a mountainous district, 22 Roman miles south of Jerusalem. (Euseb.
s. v. Arko.) Its original name was Kirjath-Arba, or the city of Arba, so called
from Arba, a chief of the Anakim, who dwelt in this neighbourhood. (Gen. xxiii.
2; Josh. xiv. 15; Judg. i. 10; Joseph. Ant. xiv. 15.) It was frequently the residence
of Abraham, Isaac, and Jacob, who were buried here in the cave of Macpelah, which
Abraham purchased of the sons of Heth. (Gen. xxiii. 2, seq.) Upon the conquest
of Palestine by the Israelites, Hebron was given by Joshua to Caleb, who expelled
the Anakim from the district. (Josh. xiv. 13-15, xv. 13, 14; Judg. i. 20.) It
was afterwards appointed one of the cities of refuge. (Josh. xx. 7.) Hebron was
the residence of David, as king of Judah, for seven years and a half. (2 Sam.
ii. 1, v. 5.) It was fortified by Rehoboam (2 Chron. xi. 10); and was occupied
by the Jews after their return from captivity (Nehem. xi. 25). It afterwards fell
into the hands of the Idumaeans, from whom it was recovered by Judas Maccabaeus.
(1 Macc. v. 65; Joseph. Ant. xii. 8. § 6, B. J. iv. 9. § 7.) It was taken and
burnt by the Romans in the great Jewish War. (Joseph. B. J. iv. 9. § 9.) The modern
town is called El Khulil, the friend of God, the name given by the Moslems to
Abraham. Here are shown the tombs of the patriarchs, of which an account is given
by modern travellers. Outside the town are two reservoirs for rain-water, evidently
of great antiquity, one of which is probably the pool in Hebron mentioned in the
history of David. (2 Sam. iv. 12.)
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JERICHO (Town) WEST BANK
Jericho (Iericho, Ierichous, Strab.), a strongly fortified city of
the Canaanites, miraculously taken by Joshua, who utterly destroyed it, and prohibited
it from being rebuilt under pain of an anathema (Josh. ii. vi.), which was braved
and incurred by Hiel of Bethel, five centuries afterwards, in the reign of Ahab,
king of Israel. (1 Kings, xvi. 34.) It then became a school of the prophets. (2
Kings, ii. 4, 5.) It lay in the border of Benjamin, to which tribe it was assigned
(Josh. xviii. 12, 21), but was not far from the southern borders of Ephraim (xvi.
1). It is mentioned in the New Testament in connection with the wealthy revenue-farmer
Zacchaeus, who resided there, and probably farmed the government dues of its rich
and well cultivated plain. Josephus describes it as well situated, and fruitful
in palms and balsam. (Ant. iv. 8. § 1, B. J. i. 6. § 6.) He places the city 60
stadia from the Jordan, 150 from Jerusalem (B. J. iv. 8. § 3), the intervening
country being a rocky desert. He accounts for the narrow limits of the tribe of
Benjamin by the fact that Jericho was included in that tribe, the fertility of
which far surpassed the richest soil in other parts of Palestine ( § § 21, 22).
Its plain was 70 stadia long by 20 wide, irrigated by the waters of the fountain
of Elisha, which possessed almost miraculous properties. (Ant. iv. 8. § § 2, 3.)
It was one of the eleven toparchies of Judaea. (B. J. iii. 2.) Its palm grove
was granted by Antony to Cleopatra (i. 18. § 5), and the subsequent possession
of this envied district by Herod the Great, who first farmed the revenues for
Cleopatra, and then redeemed them (Ant. xiv. 4. § § 1, 2), probably gave occasion
to the proverbial use of his name in Horace (Ep. ii. 2. 184):
cessare et ludere et ungi,
Praeferat Herodis palmetis pinguibus.
It is mentioned by Strabo (xvi. p. 763) and Pliny (v. 14) in connection with its
palm-trees and fountains. The former also alludes to the palace and its garden
of balsam, the cultivation and collecting of which is more fully described by
Pliny (xii. 25).
The palace was built by Herod the Great, as his own residence, and
there it was that he died; having first confined in the hippodrome the most illustrious
men of the country, with the intention that they should be massacred after his
death, that there might be a general mourning throughout the country on that occurrence.
(B. J. i. 33. § 6.) Josephus further mentions that Jericho was visited by Vespasian
shortly before he quitted the country, where he left the tenth legion (B. J. iv.
8. § 1, 9. § 1); but he does not mention its destruction by Titus on account of
the perfidy of its inhabitants; a fact which is supplied by Eusebius and St. Jerome.
They add that a third city had been built in its stead; but that the ruins of
both the former were still to be seen. (Onomast. s. v.) The existing ruins can
only be referred to this latest city, which is frequently mentioned in the mediaeval
pilgrimages. They stand on the skirts of the mountain country that shuts in the
valley of the Jordan on the west, about three hours distant from the river. They
are very extensive, but present nothing of interest. The waters of the fountain
of Elisha, now ‘Ain-es-Sultan, well answer to the glowing description of Josephus,
and still fertilise the soil in its immediate neighbourhood. But the palms, balsam,
sugar-canes, and roses, for which this Paradise was formerly celebrated, have
all disappeared, and the modern Riha consists only of the tents of a Bedouin encampment.
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RAFIA (Ancient city) PALESTINE
Raphia (Rhaphia, Hpapheia a maritime city in the extreme south of
Palestine, between Gaza and Rhinocorura, a day's march from both, reckoned by
Josephus, Polybius, and others, as the first city of Syria. (Joseph. B. J. iv.
11. § 5; Polyb. v. 80.) It was taken from the Egyptians by Alexander Jannaeus,
and held by the Jews for some time. It was one of the ruined and depopulated cities
restored by Gabinius. (Ant. xiii. 13. § 3, 15. § 4, xiv. 5. § 3.) It is mentioned
also by Strabo (xvi. p. 759) and in the Itinerary of Antoninus, between the above-named
towns. Coins of Raphia still exist, and it was represented by its bishop in the
council of Ephesus, and in those of Constantinople, A.D. 536 and 553. (Reland,
s. v. pp. 967, 968; Le Quien, Oriens Christianus, vol. iii. pp. 629, 630.) It
was in the neighbourhood of this city that a great battle was fought between Ptolemy
Philopator and Antiochus the Great, in which the latter was routed with immense
loss. (3 Maccab. i. 2; Polyb. v. 80, &c.; Hieron. ad Dan. cap. xi.) Its site is
still marked by the name Refah, and two ancient granite columns in situ, with
several prostrate fragments, the remains apparently of a temple of considerable
magnitude. (Irby and Mangles' Journal, October 8.)
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GAZA (Town) PALESTINE
One of the five Philistine principalities, situated towards
the southern extremity of Canaan, about sixteen miles south of Ascalon, and a
small distance from the Mediterranean. Its port was called Gazaeorum Portus. As
the name of the city of Gaza appears in the first book of Moses, Mela must of
course be mistaken, who says it is of Persian origin, and states that Cambyses
made this place his chief magazine in the expedition against Egypt. It was, however,
an important and strongly-fortified place, as being situated so near the borders
of that country. Alexander took and pillaged it, after it had made a powerful
resistance for the space of three months. Antiochus the Great sacked it, and it
was several times taken from the Syrians by the Maccabees. It was afterwards subjected
to new losses, so that St. Luke states that it was, in his time, a desert place.
The town was subsequently called Constantia. It is now termed by the Arabs, Ghuzzeh.
The ancient name in Hebrew signifies "strong."
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NEAPOLIS (Ancient city) PALESTINE
Neapolis. In Palestine, the Sychem or Sychar of Scripture (Suchem, Suchar,
Sikima, Nablous), one of the most ancient cities of Samaria, stood in the narrow
valley between Mounts Ebal and Gerizim, and was the religious capital of the Samaritans,
whose temple stood on Mount Gerizim before its destruction by Hyrcanus, B.C. 129.
Its full Roman name was Flavia Neapolis. Here was born Justin Martyr.
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PALESTINE (Country) MIDDLE EAST
(Palaistine, he Palaistine Suria). The Greek and Roman form of the Hebrew word
which was used to denote the country of the Philistines, and which was extended
to the whole country. The Romans called it Iudaea, extending to the whole country
the name of its southern part. It was regarded by the Greeks and Romans as a part
of Syria. It was bounded by the Mediterranean on the west, by the mountains of
Lebanon on the north, by the Jordan and its lakes on the east, and by the deserts
which separated it from Egypt on the south. The Romans did not come into contact
with the country till B.C. 63, when Pompey took Jerusalem. From this time the
country was really subject to the Romans. At the death of Herod his kingdom was
divided between his sons as tetrarchs; but the different parts of Palestine were
eventually annexed to the Roman province of Syria, and were governed by a procurator.
The Jews were by no means well disposed, however, to the rule of the Romans, and
in the first century A.D. broke out with a general rebellion which was crushed
out by Vespasian and Titus with merciless severity. The latter general took Jerusalem
and destroyed it in A.D. 70. Under Constantine, Palestine was divided into three
provinces--Palaestina Prima in the centre, Palaestina Secunda in the north, and
Palaestina Tertia in the south.
This text is cited Oct 2002 from The Perseus Project URL below, which contains interesting hyperlinks
PALESTINE (Country) MIDDLE EAST
The Israeli Information Center for Human Rights in the Occupied Territories
ANTHIDON (Ancient city) PALESTINE
A Boiotian harbor on the Gulf of Euboia, 13 km W of Chalkis and 2
km N of the village of Loukisia, at the foot of Mt. Messapios.
Included in the catalogue of ships of the Iliad (2.508), it belonged
to the Theban districts until 387 B.C. when it became independent in the Boiotian
Confederacy. Destroyed by Sulla at the same time as Larymna and Halai in 86 B.C.,
it was restored and its harbor rebuilt in the 4th c. A.D.
The site of Anthedon was occupied from Mycenaean times and was still
inhabited in the 6th c. A.D. According to ancient testimony, the city was fortified;
its agora was planted with trees and flanked with a double portico. Inside the
city was a Kabeirian temple and, close by, another dedicated to Demeter and Kore,
while outside the city walls to the SE, was a Temple of Dionysos. The gymnasium
was consecrated to Zeus Karaios and to Anthas, the eponym of the city. Partial
excavations have been conducted.
The rampart, which no doubt is Hellenistic, started from the N mole
then ran along the coast for 225 m going W, circled the city to the W and 5, reached
the coastline NE of the acropolis and followed the slope of the acropolis N down
to the mole E of the port. The city covered an area ca. 550-650 m from N to S
and 600 m from E to W. To the NE the acropolis overlooks the sea and the harbor
from a height of some 20 m. Excavations there have yielded only two small crude
walls and some bronze objects of the 12th-11th c. The port, which doubtless is
very old, was rebuilt under the Late Empire. Its nearly circular basin (130 x
120 m) is protected to the N and E by two moles built of large blocks, and surrounded
to the N, W, and S by quays along a 370 m length. The S quay is porticocd. To
the S of the portico the remains of an Early Christian basilica have been excavated;
it is apsed and paved with polychinome marble. The little temple (ca. 10 x 6 m)
discovered SE of the city in 1889 may be that of Dionysos.
P. Roesch, ed.
This text is from: The Princeton encyclopedia of classical sites,
Princeton University Press 1976. Cited Nov 2002 from
Perseus Project URL below, which contains bibliography & interesting hyperlinks.
ASKALON (Ancient city) PALESTINE
An ancient city on the coast of Palestine about midway between Azotus
and Gaza. Its territory once extended over a large area. Early in the Hellenistic
period the city freed itself from Phoenician rule and enjoyed autonomy again.
Under the Ptolemies Ascalon began minting coins. At first minting was restricted
to copper and bronze coins, but from 111 B.C. it also minted in silver. In 104
B.C. the city became independent, and its new dating era began. The city withstood
the assaults of the Hasmonaean kings and, except for Ptolemais, remained the only
independent city on the Palestinian coast. Strabo (16.2.29) refers to it as a
small town, and Pliny (HN 5.14) calls it an oppidum libera. Although surrounded
by Jewish territories, the city retained its independence even under Herod the
Great. As a city greatly influenced by Hellenistic culture, Ascalon enjoyed the
king's generosity. Herod built a royal palace, a stoa, and baths (Joseph. BJ 1.422).
After Herod's death Augustus gave Salome, Herod's daughter, the royal palace as
a present (Joseph. AJ 17.321). At the beginning of the revolt against the Romans
the insurgents massacred part of the inhabitants of Ascalon (Joseph. BJ 2.460),
but these retaliated by killing 2500 of the local Jews (Joseph. BJ 2.477).
According to the ancient sources there were temples dedicated to Apollo,
Atargatis, and Isis and from the coins we learn that Derketo and Herakles were
also worshiped there. A prominent city also in the Late Roman and Byzantine periods,
it is referred to by Eusebius (Onom. 22.15) as to the most famous city of Palestine.
It was a seat of a bishop early in the Byzantine period. Eusebius (Onom. 168.3)
and other Early Christian writers mention a "Well of Peace" there. A
Jewish community and remains of a synagogue were found there. Two miles to the
S was its port, named Maiumas Ascalon.
No archaeological investigations have been undertaken save for a limited
trial dig on the ancieat mound in 1920-1921. The 64 ha of the Roman city remains
unexplored although statues and other stray finds have come to light from time
to time.
A. Negev, ed.
This text is from: The Princeton encyclopedia of classical sites,
Princeton University Press 1976. Cited Nov 2002 from
Perseus Project URL below, which contains bibliography & interesting hyperlinks.
RAFIA (Ancient city) PALESTINE
The southern-most city on the coast of Palestine and its port, identified
with Tell Rafah. A halt under the same name is mentioned in ancient Egyptian sources
in conjunction with the Via Maris. Diodorus (20.74) reported that Demetrius (in
306 B.C.), who sailed from Gaza, had many of his galleys driven by a storm to
Raphia, "a city which affords no anchorage and is surrounded by shoals."
Strabo (16.2.31) refers to a battle fought there between Ptolemy IV and Antiochos
the Great in 217 B.C. At Raphia Antiochos V married the daughter of the same Antiochos
the Great (Polyb. 5.82-86). The city was taken by Alexander Jannaeus (Joseph.
AJ 13.357; 14.396), who annexed it to the Hasmonaean kingdom. It was freed again
by Pompey in 64 B.C., and was subsequently rebuilt by Gabinius (Joseph. BJ 1.166).
In A.D. 69 Titus went by Raphia on his way from Alexandria to Caesarea. On this
occasion Josephus (BJ 1.662) wrote that Raphia is "the city where Syria begins."
Ptolemy (5.15.5) knew it as a city of Judea and Raphia is frequently mentioned
in Byzantine sources.
Raphia minted coins from the time of Commodus to that of Philip the
Arab, and from these coins we learn that Apollo, Artemis, and Dionysos were worshiped
there. There have been no excavations.
A. Negev, ed.
This text is from: The Princeton encyclopedia of classical sites,
Princeton University Press 1976. Cited Nov 2002 from
Perseus Project URL below, which contains bibliography & interesting hyperlinks.
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