Caesarea Philippi

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Orientation

Location

Map showing Caesarea Philippi[1]



Caesarea Philippi is located 25 miles north of the Sea of Galilee near the source of the Jordan River and is just south of Mount Hermon. It is located along the Tyre-Damascus road and is about 29 miles east of Tyre. [2] [3]

History of Site

Long before the founding of Caesarea Philippi by Herod Philip in 3 BCE, the area, which was known as Paneion, was known for being the site of the Cult of Pan. In Paneion, there is a cave and springs that were dedicated to the Greek god Pan--the god of the wild--around the second century BCE. According to Polybius, the cave was dedicated to Pan because of a battle between the Seleucid and Ptolemaic armies in 200 BCE. In the battle, it is believed that there was some divine intervention from Pan, which led to the confusion of the Ptolemaic armies and the victory of the Seleucid army. Though there is evidence of cult activity at the sanctuary of Pan, there is no archaeological evidence of any permanent inhabitants between the second century BCE and the late first century BCE. [4] In 20 BCE, Caesar Augustus gave Herod the Great the land that had belonged to Zenodorus, which included Paneion. To honor Augustus, Herod the Great built a temple for Augustus in Paneion. Dedicating a temple to the Roman emperor was not uncommon among petty kings because petty kings wanted to gain favor and support of the emperor. In addition, Paneion was ideally located in Herod's territories and was a "symbolic and an actual keystone for a geographic and economic arch stretching from northern Transjordan to the Galilee." [5]

After Herod the Great's death, his son Philip was given the territory that contained Paneion and in 3 BCE, as mentioned above, Philip founded Caesarea Philippi, honoring the Roman emperor by naming it after him. Philip also made this the capital of his territory, and it remained the administrative capital until 95 CE. [6]

Excavation History

Parts of Caesarea Philippi were excavated at different times. The Aqueduct excavation started in 1992 and continued all the way through till 1994. During that time a very intricate water system was discovered with 17 pools placed at high points allowing for water to be distributed to houses via ceramic pipes. No two pools are made of the same material and they were located alongside the aqueduct. It was built in the late 1st century CE when the town started to grow and expand and was coated with thick layers of gray plaster with 5 settling pools connected.[7] File:ad.png [8]

The Cemetery It was located on the north and east side close to the aqueducts. The burial complexes were in three stages. 1) four burial niches made in the west, 2) two burial niches were added in the east, 3) another burial niche built in the east, 4) The last niche, it was different from the rest and was built with different materials. The ground on the last niche also had an imprint of a wooden coffin. The dead were buried facing north and by the out crops on the east side there were 100 tombs more tombs and were covered with stone slabs. [9]

The Sanctuary of Pan was found by explorers in the 19th and 20th century and no serious explorations or excavations were done. However, from 1988 through 1994 the sanctuary terrace was an active excavation site. [10]

File:bs.jpg [11]

(The photo above is a modern overview to help viewers understand the layout)

Other excavations:

1993 and 1994-Vassilios Tzaferis and Shoshana Israeli uncover tunnels and courtyards in Banias. See more information in "Archaeological and Epigraphic Features" section. [12]

Site Plan

Site Plan of Caesarea Philippi
Site Plan of Caesarea Philippi[13]


This is a site plan of Caesarea Philippi during different time periods. The site plan from the Roman time period (outline in red-orange color) is the applicable to our search for information on the historical Jesus.


Sanctuary of Pan (construction ) Construction started in the late 1st century. The buildings that were erected was, 1) a very detailed and intricate limestone entrance, 2) An artificial cave with a open air front named Court of Pan and the Nymphs, 3) a temple for the reign of Trajan or Hadrian names Temple of Zues and Pan, 4) Nemesis Court with a path from the road to the above spring, 5) Tripartite building which was three halls with a street, 6) A small temple called Temple of Pan and the Goats. [14]


Pottery Evidence Third to first century BC 90% of the offerings to the gods were food, the assortment of cooking items that were found suggests that it was a dining sanctuary otherwise known as ritual dining. The sanctuary of Pan was not locate near any city and thus it is not a very welcoming place and a quest there would require planning and time and the many people that would make the trek would bring food not only for the gods but also for themselves turning the sacrifice into an afternoon feast. The wares found in and around the site were local and other sites in the region had more exotic offerings suggesting that the Pan Sanctuary was a poor and local cult gathering.

After Herod Philip chose the new capital city to be Caesarea Philippi the sanctuary reputation changed in connection with the new capital city and they received many more offerings. Ceramic lamps became the most offered item in the early Roman period and many of them were imported from around the other territories. The primary reason is that they were eaiser to offer than cooked items and because the city became the capital it attracted more brief visits and thus more casual gifts.[15] File:ud.png [16]

Evidence

Archaeological & Epigraphic Features (1st Century C.E.)

Weight found at Caesarea Philippi inscribed with the words "a third of a local libra"
Weight found at Caesarea Philippi inscribed with the words "a third of a local libra"[17]

1988: Two weights were found at the site of Caesarea Philippi (now known as Banias) in 1988. One (seen to the left) was inscribed with the words "a third of a local libra." Though it is not dated, it is thought that the weight was made--at the earliest--100 C.E. This is because weights from the reigns of Herod Antipas and Agrippa II were found, and these weights indicate the ruler at the time the weight was made. Because there is no name on the weight, it is thought that this weight was made after the Agrippa II died, which is around 100 C.E. The significance of the weight is that it shows us what a libra weighed at a certain point in time. Even more, it shows us how weight standards could change from place to place. [18]

Circular weight inscribed with "LH" on one side and a palm leaf on the other side[19]

The other weight was circular and had "LH" inscribed on it on one side and is decorated with dots and a palm leaf on the other side. The letters are thought to represent the weight of the coin because other coins found with the same "LH" inscribed on them are the same weight. Again, no date is inscribed on these coins, so they are thought to be from the Roman-Byzantine period. [20]

According to John Francis Wilson, these weights could indicate the presence of markets in the city. [21]



1992: In 1992, an excavation at the Sanctuary of Pan led to the discovery of the remains of broken marble sculptures that were in the Greco-Roman style. Elise A. Friedland analyzes the style of the sculptures and the materials used to make them. She finds that they are stylistically consistent with work from the second half of the first century CE to the fourth or fifth century CE. Friedland found that the marble used to make these sculptures were from quarries in modern day Turkey. This is important because it shows the likely trade patterns of the Roman Period. Specifically, it shows how Caesarea Philippi probably used the port at Tyre (which is 29 miles west of Caesarea Philippi) for trade. In addition, according to Friedland, the Greco-Roman style statues show how assimilated and accepted the Greco-Roman culture was in Caesarea Philippi. [22]

Interestingly, six inscriptions of the patrons of the sculptures, dated between 63/4 CE and 221/2 CE, implies the willingness of local people to donate these sculptures. One patron stood out because he, the patron, had a Roman name; however, his father's name was Semitic. It is suggested that the patron was a native involved with the Roman army, which means that some natives were willing to assimilate into the Greco-Roman culture. [23]

1993 Excavation at Banias
Areas D and I of Excavation in Banias[24]

1993: In 1993, Vassilios Tzaferis and Shoshana Israeli directed an excavation at Banias (Caesarea Philippi) where they found two tunnels, Tunnels C and B, coming out of Courtyards 1 and 2, respectively. Another tunnel, Tunnel D, stemming out of Tunnel A was also found. Though these tunnels were found in 1993, there were not cleared until the next year. At the time, the excavators hypothesized that the tunnels were part of a monumental building. [25]

1994: The next year, in 1994, the same excavators were able to clear the tunnels they had found the previous year. They found that those tunnels were the southern part of a large complex about 100 meters wide that had both a subterranean level and superstructure on top of it. The subterranean level consisted of ten tunnels, courtyards, and entrances and exits. The superstructure they found indicates "the existence of rectangular and apsidal halls faced with marble." (p. 12) The courtyards that they found in the previous year were found to have roofs of stone over the northern part of the courtyard. After excavating the two courtyards, the excavators believe that the east courtyard and the west courtyard are mirror images of each other. In addition, the excavators are confident that the subterranean level and superstructure were part of the same complex because of their similar building styles. [26]

Based on the strata that this complex was found in, Tzaferis and Israeli are confident that this complex was built before 3rd century CE. Additionally, the way the complex was built and the way it was laid out indicates that this was a royal building project, leading them to believe that this complex was built by Agrippa II, who was in reign between 53 and 94 CE.[27]

Concerning the use of the complex, Tzaferis and Israeli propose that it could have been a medical center; however, this is just a suggestion, and there is not enough evidence to know with certainty what this complex was used for.[28]

Also found in 1994 were two rows of parallel column bases. These and some carved friezes found nearby were probably part of the main street that crossed through Caesarea Philippi. The distance between the two rows of column bases (9 m) is consistent with the width of Roman streets that served a similar purpose. It is believed that this street was constructed during the reign of Philip or the reign of Agrippa II.[29]

Literary References


Mark 8:27-33


Peter Confesses Jesus as the Christ

27 And Jesus went on with his disciples to the villages of Caesarea Philippi. And on the way he asked his disciples, “Who do people say that I am?” 28 And they told him, “John the Baptist; and others say,Elijah; and others, one of the prophets.” 29 And he asked them, “But who do you say that I am?” Peter answered him, “You are the Christ.” 30 And he strictly charged them to tell no one about him.[30]


Matthew 16:13-23

Peter Confesses Jesus as the Christ

13 Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, “Who do people say that the Son of Man is?” 14 And they said, “Some say yJohn the Baptist, others say Elijah, and others Jeremiah or one of the prophets.” 15 He said to them, “But who do you say that I am?” 16 Simon Peter replied, “You are the Christ,the Son of the living God.” 17 And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven. 18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed1 in heaven.” 20 Then he strictly charged the disciples to tell no one that he was the Christ.[31]


The side by side comparison above is extremely significant. It shows that there is a whole paragraph that is missing from Mark that is included in Mathew. If we dive further into the reading you’ll realize that in Mark, Jesus asks his disciples “Who do the people say I am?” and in Mathew Jesus asks his disciples “Who do people say that the Son of Man is?”. This little difference is important because it implies that in Mark Jesus is asking about himself and how people perceive him but in Mathew Jesus is wanting to know how people view the Son of Man and does not refer to himself. In Mathew, while in the district of Caesarea Philippi , Jesus proclaims that he will build on this rock a church and in Mark Jesus does not.

Josephus mentions Caesarea Philippi several times both in Antiquities and The Jewish War.

For example, he wrote about Philip naming two cities, Julias and Caesarea (Philippi), to honor the emperor:

When Cyrenius had now disposed of Archelaus's money, and when the taxings were come to a conclusion, which were made in the thirty-seventh year of Caesar's victory over Antony at Actium, he deprived Joazar of the high priesthood, which dignity had been conferred on him by the multitude, and he appointed Ananus, the son of Seth, to be high priest; while Herod and Philip had each of them received their own tetrarchy, and settled the affairs thereof. Herod also built a wall about Sepphoris, (which is the security of all Galilee,) and made it the metropolis of the country. He also built a wall round Betharamphtha, which was itself a city also, and called it Julias, from the name of the emperor's wife. When Philip also had built Paneas, a city at the fountains of Jordan, he named it Caesarea. He also advanced the village Bethsaida, situate at the lake of Gennesareth, unto the dignity of a city, both by the number of inhabitants it contained, and its other grandeur, and called it by the name of Julias, the same name with Caesar's daughter.
[32]

In addition, Josephus mentions the area that later becomes Caesarea Philippi when he recounts the history of Herod the Great receiving more land from Augustus and, in thanks, builds a temple dedicated to Augustus near Paneion. In these passages (Josephus writes one in Antiquities and one in The Jewish War), Josephus also describes the grotto that was dedicated to the god Pan--though he does not mention the cult of Pan. Josephus also mentions Caesarea Philippi when he speaks of improvements that one of Philip's successors, Agrippa II, makes to the city. [33]

Significance for the Study of the Historical Jesus

Although Jesus is said to have entered the region of Caesarea Philippi, there is no archaeological evidence that this happened. Caesarea Philippi, however, is still significant for the study of historical Jesus because it gives us insight into the culture and the tensions between the Jews and Gentiles in Jesus' time. Caesarea Philippi shows how predominant the Greco-Roman culture could be in parts of Palestine. Because Caesarea Philippi was strongly tied to the Cult of Pan and the Cult of Augustus--and even had temples that honored these gods--it shows how the Jews could be directly exposed to a religion that is extremely different from their own. Similarly, the numerous gestures that honor (and almost worship) the emperor and his family and that seemingly support the idea that the emperor, especially Augustus, will bring salvation and peace affects the followers of Jesus--especially after his death when they are writing the gospels. Knowing what the gospel authors were going through allows us to see why they are framing Jesus in certain ways and also allows us to see what might have been added and, therefore, is not likely to be related to the historical Jesus. In addition, things as basic as the naming of the city show how the Romans were influencing Palestine. The Romans, for example, put people like Herod (and his successors) in power over Palestine.[34]

Caesarea Philippi is also important as relates to the historical Jesus because it shows the conflict between the Romans and how and what they view as divine and how people depend on Rome but may not agree with their Gods. It is important to under this because Jesus was executed by Rome on the cross which many considered a political execution. Rome felt threatened with the messianic ideas that Jesus was preaching and some believe; the fall of Rome. [35]

Endnotes

(cite sources you used from the bibliography below, and from other sources you found, including online sources)

  1. ↑ ESVstudybible.org, online, http://www.esvstudybible.org/sb/images/1200/map-41-01.jpg, 2 November 2011.
  2. ↑ Elise Anne Friedland, "Graeco-Roman Sculpture in the Levant: The Marbles from the Sanctuary of Pan at Caesarea Philippi (Banias)" in The Roman and Byzantine Near East: Some Recent Archaeological Research (Portsmouth, Rhode Island: Journal of Roman Archaeology, 1999) 21
  3. ↑ Todd Bolen, "Caesarea Philippi," BiblePlaces.com,online, http://www.bibleplaces.com/banias.htm, 1 November 2011.
  4. ↑ Vassilios Tzaferis, "Cults and Deities Worshipped at Caesarea Philippi-Banias," in Priests, Prophets, and Scribes: Essays on the Formation and Heritage of Second Temple Judaism in Honour of Joseph Blenkinsopp (Sheffield: JSOT Press, 1992) 190-201
  5. ↑ John Francis Wilson, Caesarea Philippi: Banias, The Lost City of Pan (New York: I.B. Taurus, 2004) 11-12
  6. ↑ Elise Anne Friedland, "Graeco-Roman Sculpture in the Levant: The Marbles from the Sanctuary of Pan at Caesarea Philippi (Banias)" in The Roman and Byzantine Near East: Some Archaeological Research (Portsmouth, Rhode Island: Journal of Roman Archaeology, 1999) 2-3
  7. ↑ Hartal, Moshe. "Banias, the Aqueduct." In Excavations and Surveys in Israel, vol. 16 (ed. Ayala Sussmann, Dafnah Strauss and Rachel Kudish; Jerusalem: Israel Antiquities Authority, 1997) 5-8.
  8. ↑ Hartal, Moshe. "Banias, the Aqueduct." In Excavations and Surveys in Israel, vol. 16 (ed. Ayala Sussmann, Dafnah Strauss and Rachel Kudish; Jerusalem: Israel Antiquities Authority, 1997) 5-8.
  9. ↑ Hartal, Moshe. "Banias, the Aqueduct." In Excavations and Surveys in Israel, vol. 16 (ed. Ayala Sussmann, Dafnah Strauss and Rachel Kudish; Jerusalem: Israel Antiquities Authority, 1997) 5-8.
  10. ↑ Berlin, Andrea M. "The Archaeology of Ritual: The Sanctuary of Pan at Banias/Caesarea Philippi." Bulletin of the American Schools of Oriental Research 315 (1999) 27-45.
  11. ↑ "Banias Temples" May 20, 2010, http://www.biblewalks.com/Sites/BaniasTemples.html
  12. ↑ Vassilios Tzaferis and Shoshana Israeli, "Banias--1993" and "Banias--1994," In Excavations and Surveys in Israel, vol. 16 (1997) 9-14.
  13. ↑ John Francis Wilson, Caesarea Philippi: Banias, The Lost City of Pan (New York: I. B. Tauris, 2004) Figure 1.
  14. ↑ Berlin, Andrea M. "The Archaeology of Ritual: The Sanctuary of Pan at Banias/Caesarea Philippi." Bulletin of the American Schools of Oriental Research 315 (1999) 27-45.
  15. ↑ Berlin, Andrea M. "The Archaeology of Ritual: The Sanctuary of Pan at Banias/Caesarea Philippi." Bulletin of the American Schools of Oriental Research 315 (1999) 27-45.
  16. ↑ Berlin, Andrea M. "The Archaeology of Ritual: The Sanctuary of Pan at Banias/Caesarea Philippi." Bulletin of the American Schools of Oriental Research 315 (1999) 27-45.
  17. ↑ KUSHNIR-STEIN, Alla. "Two Inscribed Weights from Banias." Israel Exploration Journal 45:1 (1995) 48-51.
  18. ↑ KUSHNIR-STEIN, "Two Inscribed Weights from Banias," 48-50.
  19. ↑ KUSHNIR-STEIN, "Two Inscribed Weights from Banias," 50.
  20. ↑ KUSHNIR-STEIN, "Two Inscribed Weights from Banias," 51.
  21. ↑ Wilson, Caesarea Philippi, 53
  22. ↑ Friedland, "Graeco-Roman Sculpture," 7-22.
  23. ↑ Friedland, "Graeco-Roman Sculpture," 21.
  24. ↑ Vassilios Tzaferis and Shoshana Israeli, "Banias--1993" and "Banias--1994," In Excavations and Surveys in Israel, vol. 16 (Jerusalem: Israel Antiquities Authority, 1997) Fig. 11
  25. ↑ Tzaferis and Israel, "Banias," 11.
  26. ↑ Tzaferis and Israel, "Banias," 11-13.
  27. ↑ Tzaferis and Israel, "Banias," 13.
  28. ↑ Tzaferis and Israel, "Banias," 13.
  29. ↑ Tzaferis and Israel, "Banias," 13-14.
  30. ↑ Mark 8:27-33 , online,http://biblia.com/books/esv
  31. ↑ Matthew 16:13-23,online,http://biblia.com/books/esv
  32. ↑ Josephus, Antiquities18:2; online, https://sites.google.com/site/josephuspaneas/a18-2-1, 2 November 2011
  33. ↑ Wilson, Caesarea Philippi, 10-11, 27.
  34. ↑ Guttenberger, Gudrun. "Why Caesarea Philippi of All Sites? Some Reflections on the Political Background and Implications of Mark 8:27-30 for the Christology of Mark." In Zwischen den Reichen: Neues Testament und römische Herrschaft: Vorträge auf der Ersten Konferenz der European Association for Biblical Studies (ed. Michael Labahn and Jürgen Zangenberg; Basel: A. Francke, 2002) 119-31.
  35. ↑ Guttenberger, Gudrun. "Why Caesarea Philippi of All Sites? Some Reflections on the Political Background and Implications of Mark 8:27-30 for the Christology of Mark." In Zwischen den Reichen: Neues Testament und römische Herrschaft: Vorträge auf der Ersten Konferenz der European Association for Biblical Studies (ed. Michael Labahn and Jürgen Zangenberg; Basel: A. Francke, 2002) 119-31.

Entry

Bibliography

Many of the articles and book chapters below are available in the "Interdisciplinary Team Projects: Sites" folder on ERes.

Archaeological & Epigraphic Evidence

Excavation Reports

Tzaferis, Vassilios and Shoshana Israeli. "Banias – 1993" and "Banias – 1994." In Excavations and Surveys in Israel, vol. 16 (ed. Ayala Sussmann, Dafnah Strauss and Rachel Kudish; Jerusalem: Israel Antiquities Authority, 1997) 9-14.

General Bibliography

Berlin, Andrea M. "The Archaeology of Ritual: The Sanctuary of Pan at Banias/Caesarea Philippi." Bulletin of the American Schools of Oriental Research 315 (1999) 27-45.

Friedland, Elise Anne. "Graeco-Roman Sculpture in the Levant: The Marbles from the Sanctuary of Pan at Caesarea Philippi (Banias)." In The Roman and Byzantine Near East: Some Recent Archaeological Research (ed. John H. Humphrey; JRASup 31; Portsmouth, Rhode Island: Journal of Roman Archaeology, 1999) 2.7-22.

Friedland, Elise Anne. "Roman Marble Sculpture from the Levant: The Group from the Sanctuary of Pan at Caesarea Philippi (Panias)." Ph.D. Dissertation, University of Michigan, Ann Arbor, 1997. [Professor has copy]

Hartal, Moshe. "Banias, the Aqueduct." In Excavations and Surveys in Israel, vol. 16 (ed. Ayala Sussmann, Dafnah Strauss and Rachel Kudish; Jerusalem: Israel Antiquities Authority, 1997) 5-8.

Kushnir-Stein, Alla. "Two Inscribed Weights from Banias." Israel Exploration Journal 45:1 (1995) 48-51.

Tzaferis, Vassilios. "Cults and Deities Worshipped at Caesarea Philippi-Banias." In Priests, Prophets and Scribes: Essays on the Formation and Heritage of Second Temple Judaism in Honour of Joseph Blenkinsopp (ed. Eugene C. Ulrich, John W. Wright, Robert P. Carroll and Philip R. Davies; JSOTSup 149; Sheffield: JSOT Press, 1992) 190-201.

Wilson, John Francis. Caesarea Philippi: Banias, The Lost City of Pan. New York: I. B. Tauris, 2004.

--------. Rediscovering Caesarea Philippi: The Ancient City of Pan. Malibu, California: Pepperdine University Press, 2001.

Literary Evidence

Gospels & New Testament

Guttenberger, Gudrun. "Why Caesarea Philippi of All Sites? Some Reflections on the Political Background and Implications of Mark 8:27-30 for the Christology of Mark." In Zwischen den Reichen: Neues Testament und römische Herrschaft: Vorträge auf der Ersten Konferenz der European Association for Biblical Studies (ed. Michael Labahn and Jürgen Zangenberg; Basel: A. Francke, 2002) 119-31.

Nickelsburg, George W. E. "Enoch, Levi, and Peter: Recipients of Revelation in Upper Galilee." Journal of Biblical Literature 100:4 (1981) 575-600.

Other Sources

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