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The Cult in Shiloh during the Roman-Byzantine Period
Copyright policy )The Cult in Shiloh during the Roman-Byzantine Period
s location at Shiloh with Nabi Samwil in the Crusader period. A main point that emerges is the formation of a holy place. In the Early Roman period, Shiloh appears to have been recognized by the Jews, albeit with no evidence of any religious rituals, while in the Byzantine period, the place was recognized as a sacred place of worship with clear official backing, perhaps versus the Samaritans. Moreover, Shiloh was part of an overall process whereby Christian sites located in Samaria and mentioned mainly in the Old Testament were sanctified in order to influence the Christian image of this area.
This article reviews the historical sources and archeological finds concerning the cult in Shiloh in the Roman-Byzantine period. The study examines the transition to the Byzantine period and attempts to follow the conversion to Christianity in the region, with regard to both the holy site and the populace. Furthermore, the study explores the reasons for Shiloh&rsquo
s sacred status as perceived by the Christians, who brought about the establishment of four churches on the site. An interesting development is the shift from identifying Shiloh&rsquo
- Ariel University Israel
Microsoft Academic Graph classification: History Religious Rituals media_common.quotation_subject Ancient history Worship Old Testament Conversion to Christianity Order (virtue) Byzantine architecture Period (music) Cult media_common
Library of Congress Subject Headings: lcsh:BL1-2790 lcsh:Religions. Mythology. Rationalism
ancient shiloh, Religious studies, archaeology, byzantine period
ancient shiloh, Religious studies, archaeology, byzantine period
Microsoft Academic Graph classification: History Religious Rituals media_common.quotation_subject Ancient history Worship Old Testament Conversion to Christianity Order (virtue) Byzantine architecture Period (music) Cult media_common
Library of Congress Subject Headings: lcsh:BL1-2790 lcsh:Religions. Mythology. Rationalism
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Abu al-Fath, al-Samiri. 1985. The Kitab al-tarikh of Abu 'l-Fath. Translated by Paul Stenhouse. Sydney: University of Sydney Press.
Aharonovich, Yevgeni, Aharon Tavger, and Dvir Raviv. 2016. Archaelogical Survey of Iron Age Sites along the Main Highway West of Shiloh and a Note on the Identification of Micha's House. In the Hiighland's Depht 6: 15-38.
Ahituv, Shmuel. 1976. Shiloh in Encyclopaedia Biblica. Edited by Chaim Tadmor. Jerusalem: Bialik Institute, vol. 7, pp. 626-32. (In Hebrew)
Andersen, Flemming Gorm. 1985. Shiloh: The Danish Excavations at Tall Sailun, Palestine, in 1926, 1929, 1932 and 1963, vol. II: The Remains from the Hellenistic to the Mamluk Periods. Copenhagen: National Museum of Denmark.
Atzmon, Vered. 1997. Traditions and Sites in the Itineraries of the Christians Pilgrims to the Holy Land in the Byzantines and Crusaders Eras. Master's thesis, Bar-Ilan University, Ramat Gan, Israel, unpublished. (In Hebrew)
Avi-Yonah, Michael. 1954. The Madaba Mosaic Map with Introduction and Commentary. Jerusalem: Israel Exploration Society.
Bar, Doron. 2003. The Christianisation of Rural Palestine During Late Antiquity. Journal of Ecclesiastical History 54: 401-21. [CrossRef]
Bar, Doron. 2008. 'Fill the Earth': Settlement in Palestine during the Late Roman and Byzantine Periods 135-640 c.e.. Jerusalem: Yad Ben Zvi. (In Hebrew)
27 On this mosque one of the authors, Amichay Schwartz, is intended to write in the foreseeable future along with Reut Livyatan-Ben-Arie and Reuven Peretz.
Bar, Doron. 2011. Urban Churches in Late Antiquity Palestine. In A city Reflected Through its Research: Historical-Geographical Studies of Jerusalem. Edited by Cobi Cohen-Hattab, Assaf Selzer and Doron Bar. Jerusalem: Magness Press, pp. 1-24.
citations This is an alternative to the "Influence" indicator, which also reflects the overall/total impact of an article in the research community at large, based on the underlying citation network (diachronically).2 popularity This indicator reflects the "current" impact/attention (the "hype") of an article in the research community at large, based on the underlying citation network.Average influence This indicator reflects the overall/total impact of an article in the research community at large, based on the underlying citation network (diachronically).Average impulse This indicator reflects the initial momentum of an article directly after its publication, based on the underlying citation network.Average citations This is an alternative to the "Influence" indicator, which also reflects the overall/total impact of an article in the research community at large, based on the underlying citation network (diachronically).2 popularity This indicator reflects the "current" impact/attention (the "hype") of an article in the research community at large, based on the underlying citation network.Average influence This indicator reflects the overall/total impact of an article in the research community at large, based on the underlying citation network (diachronically).Average impulse This indicator reflects the initial momentum of an article directly after its publication, based on the underlying citation network.Average
Citations provided by BIP!Popularity provided by BIP!- Ariel University Israel
s location at Shiloh with Nabi Samwil in the Crusader period. A main point that emerges is the formation of a holy place. In the Early Roman period, Shiloh appears to have been recognized by the Jews, albeit with no evidence of any religious rituals, while in the Byzantine period, the place was recognized as a sacred place of worship with clear official backing, perhaps versus the Samaritans. Moreover, Shiloh was part of an overall process whereby Christian sites located in Samaria and mentioned mainly in the Old Testament were sanctified in order to influence the Christian image of this area.
This article reviews the historical sources and archeological finds concerning the cult in Shiloh in the Roman-Byzantine period. The study examines the transition to the Byzantine period and attempts to follow the conversion to Christianity in the region, with regard to both the holy site and the populace. Furthermore, the study explores the reasons for Shiloh&rsquo
s sacred status as perceived by the Christians, who brought about the establishment of four churches on the site. An interesting development is the shift from identifying Shiloh&rsquo