The Tell el-Hesi site comprises a 25-acre walled city from the Early Bronze III period. It is located on the southeastern edge of the Mediterranean coastal plain, 26 km northeast of Gaza in Israel. Tell el-Hesi was the first Palestinian site at which the principles of ceramic chronology and of stratigraphic excavation were applied and at which the relationship between pottery and stratigraphy was shown to be significant. In 1890 W.M. Flinders Petrie excavated at Hesi and produced a general picture of its occupational history. In 1891-92, F.J. Bliss excavated stratigraphically through each successive level of the mound and identified eleven occupational levels which he grouped into eight strata or "cities". In 1970, The Joint Archaeological Expedition to Tell el-Hesi, sponsored by the American Schools of Oriental Research and a consortium of educational institutions, entered the site with the objectives of investigating in greater detail and with more refined methods the stratigraphic divisions identified by Petrie and Bliss. This book appears as the third volume in the Joint Expedition's series of final publications regarding their field experience and findings. The Joint Expedition completed excavation of four distinct Persian Period occupation sequences from the acropolis area (Field I) of tell el-Hesi. This volume presents and attempts to interpret all of the stratigraphic and artifactual material associated with the Stratum V occupation at the site. It is a significant addition to the limited body of literature on Persian-Period remains in the Levant.
Modern science historians have typically treated the sciences of the ancient Near East as separate from historical and cultural considerations. At the same time, biblical scholars, dominated by theological concerns, have historically understood the Israelite god as separate from the natural world. Cooley’s study, bringing to bear contemporary models of science history on the one hand and biblical studies on the other hand, seeks to bridge a gap created by 20th-century scholarship in our understanding of ancient Near Eastern cultures by investigating the ways in which ancient authors incorporated their cultures’ celestial speculation in narrative. In the literature of ancient Iraq, celestial divination is displayed quite prominently in important works such as Enuma Eliš and Erra and Išum. In ancient Ugarit as well, the sky was observed for devotional reasons, and astral deities play important roles in stories such as the Baal Cycle and Shahar and Shalim. Even though the veneration of astral deities was rejected by biblical authors, in the literature of ancient Israel the Sun, Moon, and stars are often depicted as active, conscious agents. In texts such as Genesis 1, Joshua 10, Judges 5, and Job 38, these celestial characters, these “sons of God,” are living, dynamic members of Yahweh’s royal entourage, willfully performing courtly, martial, and calendrical roles for their sovereign. The synthesis offered by this book, the first of its kind since the demise of the pan-Babylonianist school more than a century ago, is about ancient science in ancient Near Eastern literature.
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