Place:Temple of Eshmun

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Short description: Ancient temple to the Phoenician god of healing in Lebanon


Temple of Eshmun
𐤁𐤕 𐤀𐤔𐤌𐤍
Throne of Ashtart.jpg
Throne of Astarte at the Eshmun Temple
Temple of Eshmun is located in Lebanon
Temple of Eshmun
Shown within Lebanon
Temple of Eshmun is located in Near East
Temple of Eshmun
Temple of Eshmun (Near East)
LocationBustan el-Sheikh, near Sidon, Lebanon
Coordinates [ ⚑ ] : 33°35′08″N 35°23′53″E / 33.58556°N 35.39806°E / 33.58556; 35.39806
History
BuilderEshmunazar II, Bodashtart
Founded7th century BC
Abandoned4th century AD
CulturesPhoenician, Achaemenid, Hellenistic and Roman
Site notes
Discovered1900
Excavation dates
  • 1901–1903
  • 1903–1904
  • 1920
  • 1963–1975
Archaeologists
  • Theodore Makridi
  • Wilhelm Von Landau
  • Gaston Contenau
  • Maurice Dunand
ConditionRuined
OwnershipGovernment of Lebanon
ManagementDirectorate General of Antiquities[1]
Public accessYes (for a fee)
Architecture
Architectural stylesPhoenician, Achaemenid, Hellenistic and Roman


The Temple of Eshmun (Arabic: معبد أشمون) is an ancient place of worship dedicated to Eshmun, the Phoenician god of healing. It is located near the Awali river, 2 kilometres (1.2 mi) northeast of Sidon in southwestern Lebanon. The site was occupied from the 7th century BC to the 8th century AD, suggesting an integrated relationship with the nearby city of Sidon. Although originally constructed by Sidonian king Eshmunazar II in the Achaemenid era (c. 529–333 BC) to celebrate the city's recovered wealth and stature, the temple complex was greatly expanded by Bodashtart, Yatonmilk and later monarchs. Because the continued expansion spanned many centuries of alternating independence and foreign hegemony, the sanctuary features a wealth of different architectural and decorative styles and influences.

The sanctuary consists of an esplanade and a grand court limited by a huge limestone terrace wall that supports a monumental podium which was once topped by Eshmun's Greco-Persian style marble temple. The sanctuary features a series of ritual ablution basins fed by canals channeling water from the Asclepius river (modern Awali) and from the sacred "YDLL" spring;[nb 1] these installations were used for therapeutic and purificatory purposes that characterize the cult of Eshmun. The sanctuary site has yielded many artifacts of value, especially those inscribed with Phoenician texts, such as the Bodashtart inscriptions and the Eshmun inscription, providing valuable insight into the site's history and that of ancient Sidon.

The Eshmun Temple was improved during the early Roman Empire with a colonnade street, but declined after earthquakes and fell into oblivion as Christianity replaced polytheism and its large limestone blocks were used to build later structures. The temple site was rediscovered in 1900 by local treasure hunters who stirred the curiosity of international scholars. Maurice Dunand, a French archaeologist, thoroughly excavated the site from 1963 until the beginning of the Lebanese Civil War in 1975. After the end of the hostilities and the retreat of Israel from Southern Lebanon, the site was rehabilitated and inscribed to the World Heritage Site tentative list.

Eshmun

Eshmun (Latinized form of the Phoenician 𐤀𐤔𐤌𐤍‎) was the Phoenician god of healing and renewal of life; he was one of the most important divinities of the Phoenician pantheon and the main male divinity of Sidon. Originally a nature divinity, and a god of spring vegetation, Eshmun was equated to Babylonian deity Tammuz. His role later expanded within the Phoenician pantheon, and he gained celestial and cosmic attributes.[2] The myth of Eshmun was related by the sixth century Syrian Neoplatonist philosopher Damascius and ninth century Patriarch of Constantinople, Photius. They recount that Eshmun, a young man from Beirut, was hunting in the woods when Astarte saw him and was stricken by his beauty. She harassed him with her amorous pursuit until he emasculated himself with an axe and died. The grieving goddess revived Eshmun and transported him to the heavens where she made him into a god of heaven.[nb 2][3]

From a historical perspective, the first written mention of Eshmun goes back to 754 BC, the date of the signing of the treaty between Assyrian king Ashur-nirari V and Mati'el, king of Arpad; Eshmun figures in the text as a patron of the treaty.[4] Eshmun was identified with Asclepius as a result of the Hellenic influence over Phoenicia; the earliest evidence of this equation is given by coins from Amrit and Acre from the third century BC. This fact is exemplified by the Hellenized names of the Awali river which was dubbed Asclepius fluvius, and the Eshmun Temple's surrounding groves, known as the groves of Asclepius.[2]

History

Historical background

In the 9th century BC, the Assyrian king Ashurnasirpal II conquered the Lebanon mountain range and its coastal cities. The new sovereigns exacted tribute from Sidon, along with every other Phoenician city. These payments stimulated Sidon's search for new means of provisioning and furthered Phoenician emigration and expansion, which peaked in the 8th century BC.[4] When Assyrian king Sargon II died in 705 BC, King Luli joined with the Egyptians and Judah in an unsuccessful rebellion against Assyrian rule,[5] but was forced to flee to Kition (modern Larnaca in Cyprus) with the arrival of the Assyrian army headed by Sennacherib, Sargon II's son and successor. Sennacherib instated Ittobaal on the throne of Sidon and reimposed the annual tribute.[5][6] When Abdi-Milkutti ascended to Sidon's throne in 680 BC, he also rebelled against the Assyrians. In response, the Assyrian king Esarhaddon laid siege to the city. Abdi-Milkutti was captured and beheaded in 677 BC after a three-year siege, while his city was destroyed and renamed Kar-Ashur-aha-iddina (the harbor of Esarhaddon). Sidon was stripped of its territory, which was awarded to Baal I, the king of rival Tyre, and loyal vassal to Esarhaddon.[4][7][8] Baal I and Esarhaddon signed a treaty in 675 in which Eshmun's name features as one of the deities invoked as guarantors of the covenant.[nb 3][3][9]

Construction

A wall made at its lower part of tightly packed white limestone stone blocks surmounted by a wall constructed of very large rusticated ashlar.
The ashlar podium at the Eshmun temple, Bustan esh-Sheikh (near Sidon)

Sidon returned to its former level of prosperity while Tyre was besieged for 13 years (586–573 BC) by the Chaldean king Nebuchadnezzar II.[10] Nevertheless, the Sidonian king was still held in exile at the court of Babylon.[4][11] Sidon reclaimed its former standing as Phoenicia's chief city in the Achaemenid Empire (c.529–333 BC).[4][11][12] Eshmunazar I, a priest of Astarte, and the founder of his namesake dynasty, became king around the time of the Achaemenid conquest of the Levant. Archaeological evidence suggest that, at the time of the advent of the Eshmunazar dynasty, there already was a cultic space on the site of the temple, but there were no monumental constructions yet. Originally, the center of worship may have been a cave or a spring.[13] In the following years, Xerxes I awarded king Eshmunazar II with the Sharon plain[nb 4] for employing Sidon's fleet in his service during the Greco-Persian Wars.[4][11][12] Eshmunazar II displayed his new-found wealth by constructing numerous temples to Sidonian divinities. Inscriptions found on the king's sarcophagus reveal that he and his mother, Amoashtart, built temples to the gods of Sidon,[4] including the Temple of Eshmun by the "Ydll source near the cistern".[14][15]

An annotated plan showing a number of structures and water basins.
Plan of the temple of Eshmun

As the Bodashtart inscriptions on the foundations of the monumental podium attest, construction of the sanctuary's podium did not begin until the reign of King Bodashtart.[16] The first set of inscriptions bears the name of Bodashtart alone, while the second contains his name and that of the crown prince Yatonmilk.[4][17] Thirty foundation inscriptions are known to date;[18] they were found concealed in the interior of the podium. The practice of intentional inscription concealment can be traced back to Mesopotamian roots, and it has parallels in the royal buildings of the Achaemenids in Persia and Elam.[19] A Phoenician inscription, located 3 kilometres (1.9 mi) upstream from the temple, that dates to the 7th year of Bodashtart's reign, alludes to water adduction works from the Awali river to the "Ydll" source that was used for ritual purification at the temple.[4][20]

Roman era and decline

The Eshmun sanctuary was damaged by an earthquake in the fourth century BC, which demolished the marble temple atop the podium; this structure was not rebuilt but many chapels and temples were later annexed at the base of the podium.[21][22] The temple site remained a place of pilgrimage in the classical antiquity during the early Roman Empire and until the advent of Christianity, when the cult of Eshmun was banned during the Persecution of pagans in the late Roman Empire and a Christian church was built at the temple site across the Roman street from the podium.[22][23] A Roman colonnade was built in the third century, probably by emperor Septimius Severus, and a Roman Villa showed a period of renewed relative importance for the city during the late period of Phoenicia under Roman rule. Furthermore, within the original Phoenician temple site the Romans added the processional stairway, the basins for ablutions and a nymphaeum with pictorial mosaics, that are still largely intact. Worn statuettes of three nymphs stand in the niches of a Roman fountain.[24] Another earthquake hit Sidon around 570 AD; Antoninus of Piacenza, an Italian Christian pilgrim, described the city as partly in ruins. For many years after the disappearance of the cult of Eshmun, the sanctuary site was used as a quarry:[22] Emir Fakhr-al-Din II used its massive blocks to build a bridge over the Awali river in the 17th century.[25] The site later fell into oblivion until the 19th century[22]

Modern discovery

An image of symbols etched on three block of stones. alt= Phoenician writing from right to left. First line reads: Mēm Lāmedh Kaph Bēth Dāleth ʼAyin Šin Tāw Rēš Tāw Nun Bēth Nun ṣādē Dāleth Qōph Yōdh Tāw Nun Mēm Lāmedh Kaph Mēm Lāmedh Kaph ṣādē Dāleth Nun Mēm. Second line reads: Bēth Nun Bēth Nun Mēm Lāmedh Kaph ʼĀleph Šin Mēm Nun ʼAyin Zayin Rēš Mēm Lāmedh Kaph ṣādē Dāleth Nun Mēm ʼĀleph Yōdh Tāw Hē Bēth Tāw Zayin. Third line reads: Bēth Nun Lāmedh ʼĀleph Lāmedh Yōdh Lāmedh ʼĀleph Šin Mēm Nun Šin Rēš Qōph Dāleth Šin
Three of the Bodashtart inscriptions from the temple's podium, now on display in the Louvre

Between 1737 and 1742, Richard Pococke, an English anthropologist, toured the Middle East and wrote of what he thought were ruins of defensive walls built with 3.7-metre (12 ft) stone blocks near the Awali river. When the French orientalist Ernest Renan visited the area in 1860, he noticed that the Awali bridge abutments were built of finely rusticated blocks that originated from an earlier structure. He also noted in his report, Mission de Phénicie, that a local treasure hunter told him of a large edifice near the Awali bridge.[26] The discovery was made in 1900 by four workers who were extracting blocks from the temple on behalf of Druze notable Nassib Jumblatt. They noticed that certain blocks had inscriptions with the engravings painted in red. A local antiques dealer bought three of the stones, all with the same inscription. Due to the enormous size of the blocks, they were cut down to just 15 or 20 cm in thickness, and some stones were also cut into two or three pieces.[27] The Ottoman authorities dispatched Theodore Makridi, curator of the Museum of Constantinople, who cleared the temple remains between 1901 and 1903.[26] Wilhelm Von Landau also excavated the site between 1903 and 1904.[4] In 1920, Gaston Contenau headed a team of archaeologists who again surveyed the temple complex.[26] The first extensive archaeological excavation revealing the Eshmun Temple remains was undertaken by Maurice Dunand between 1963 and 1975.[4][28] Archaeological evidence shows that the site was occupied from the seventh century BC to the eighth century AD.[29]

After 1975

During the Lebanese Civil War and the Israeli occupation of South Lebanon (1985–2000), the temple site was neglected and was invaded by vegetation overgrowth;[30] it was cleared and recovered its former condition after the Israeli withdrawal. Today the Eshmun sanctuary can be visited all year round and free of charge, it is accessible from an exit ramp off the main Southern Lebanon highway near Sidon's northern entrance. The site holds a particular archaeological importance since it is the best preserved Phoenician site in Lebanon;[31] it was added to the UNESCO World Heritage Tentative List's Cultural category on July 1, 1996.[29] In literature, the temple of Eshmun figures in Nabil Saleh's 2009 novel, The Curse of Ezekiel as the setting where Bomilcar falls in love and rescues princess Chiboulet from the evil design of one of the temple's priests.[32] The site was added to the UNESCO World Heritage Tentative List on July 11, 2019, in the Cultural category.[33]

Location

A number of ancient texts mention the Eshmun Temple and its location. The Phoenician inscriptions on the sarcophagus of Eshmunazar II, a Sidonian king,[nb 5] commemorate the construction of a "house" for the "holy prince" Eshmun by the king and his mother, queen Amashtart, at the "Ydll source by the cistern".[34] Dionysius Periegetes, an ancient Greek travel writer, identified the Eshmun temple by the Bostrenos River, and Antonin de Plaisance, a 6th-century AD Italian pilgrim recorded the shrine as near the river Asclepius fluvius.[4][35][36][37] Strabo[nb 6] and other Sidonian sources describe the sanctuary and its surrounding "sacred forests" of Asclepius, the Hellenized name of Eshmun, in written texts.[4] Located about 40 kilometres (25 mi) south of Beirut and 2 kilometres (1.2 mi) northeast of Sidon, the Eshmun Temple sits on the southern bank of the modern Awali river, previously referred to as Bostrenos or Asclepius fluvius in ancient texts. Citrus groves, known as Bustan el-Sheikh (Arabic: بستان الشيخ, the grove of the Sheikh), occupy the ancient "sacred forests" of Asclepius and are a favorite summer picnic location for locals.[4][38]

Architecture and description

Remains from the early, oriental style temple
Three quarters view of a column capital adorned with the shape of a bull's head
Bull head protome in the National Museum of Beirut
Two damaged white marble wheel like column bases lying in a yellow flower filled field. The front base shows finely carved intertwining circular decorations.
Base of a Babylonian-style column in Bustan el-Sheikh

Built under Babylonian rule (605–539 BC),[4] the oldest monument at the site was a pyramidal building resembling a ziggurat that included an access ramp to a water cistern.[39] Fragments of an early, Babylonian-style temple survived into modern time; these include marble torus-shaped column bases with moldings, facetted columns, and bull protome capitals. The Babylonian-style temple was dismantled around the middle of the 4th century BC.[40] The remains of the demolished temple were cast in a favissa that only contained material dating from the 5th and first half of the 4th century BC.[19][40]

The pyramidal structure was superimposed during the Persian period by a massive ashlar podium constructed from heavily bossed limestone blocks that measured more than 3 metres (9.8 ft) across by 1 metre (3.3 ft) thick, which were laid down in courses 1-metre (3.3 ft) high. The podium stands 22 metres (72 ft) high, runs 50 metres (160 ft) into the hillside, and boasts a 70-metre (230 ft) wide façade.[12][39] The terrace atop of the podium was once covered by a Greco-Persian style marble temple built in the Ionic order around 500 BC.[40] The marble temple has been reduced to a few remaining stone fragments due to theft.[39][41] During the Hellenistic period, the sanctuary was extended from the base of the podium across the valley.[40] To the east base of the podium stands a large chapel, 10.5 by 11.5 metres (34 ft × 38 ft), dating to the 4th century BC.[28][42] The chapel was adorned with a paved pool and a large stone "Throne of Astarte" carved of a single block of granite in the Egyptian style;[4][21][28] it is flanked by two sphinx figures and surrounded by two lion sculptures. The throne, attributed to the Sidonian goddess Astarte, rests against the chapel wall, which is embellished by relief sculptures of hunting scenes.[4][28] The once important Astarte basin lost its function during the 2nd century AD and was filled with earth and statue fragments.[42] The west base contains another 4th-century BC chapel—centered on a bull protome topped capital—that remains preserved at the National Museum of Beirut.[4][28]

Widely known as the "Tribune of Eshmun" because of its shape, the altar of Eshmun is a white marble structure dating to the 4th century BC. It is 2.15 metres (7.1 ft) long by 2.26 metres (7.4 ft) wide and 2.17 metres (7.1 ft) tall.[4][28][43] Unearthed in 1963 by Maurice Dunand, it stands on a limestone socleplated with marble blocks that rest against a retaining wall.[44] The altar is adorned with Hellenistic style relief sculptures and is framed by decorative moldings,[4][28] one of which divides the altar into two distinct registers of symmetrical composition. The upper register portrays 18 Greek deities,[nb 7] including two charioteers surrounding the Greek god Apollo, who is depicted playing a cithara (a type of lyre). The lower register honors Dionysus, who leads his thiasos (his ecstatic retinue) in a dance to the music of pipe and cithara players.[44] The Tribune is displayed at the National Museum of Beirut.[45]

The second, classical temple of Eshmun
Sketch of an Ionian capital
Ionian capital reconstruction from the classical temple of Eshmun
Three quarters view of a decorated marble sarcophagus in the shape of a Greek temple.
Based on retrieved marble fragments, Swiss classical archaeologist Rolf Stucky proposed that the second temple must have closely resembled the one depicted on the Weeping Women sarcophagus, which was unearthed in the royal necropolis of Aaya in Sidon.[46]

Northeast of the site, another 3rd century BC temple stands adjacent to the Astarte chapel. Its 22-metre (72 ft) façade is built with large limestone blocks and displays a two-register relief decoration illustrating a drunken revelry in honor of Dionysus, the Greek god of wine. Among the temple reliefs, one shows a man attempting to seize a large rooster which was the common sacrificial animal for Eshmun-Asclepius.[22][47] The Eshmun Temple complex comprises an elaborate hydraulic installation channeling water from "Ydll" spring that is made up of an intricate system of water canals, a series of retaining basins, sacred ablution basins and paved pools. This system demonstrates the importance of ritual ablutions in Phoenician therapeutic cults.[40] Later vestiges date from the Roman epoch and include a colonnaded road lined with shops. Of the large marble columns bordering the Roman street only fragments and bases remain. The Romans also built a monumental staircase adorned with mosaic patterns that leads to the top of the podium. To the right of the Roman road, near the entrance of the site stands a nymphaeum with niches where statues of the nymphs once stood. The floor of the nymphaeum is covered by a mosaic depicting the Maenads. Across the colonnaded road, facing the nymphaeum, are the ruins of a Roman villa; only the villa's courtyard has survived along with the remains of a mosaic depicting the four seasons. To the right of the processional Roman staircase stands a cubic altar, also of Roman construction. Other Roman period structures include two columns of a great portico leading to pools and other cultic installations.[4][25][48]

Function

Eshmun's cult enjoyed a particular importance at Sidon as he was the chief deity after 500 BC. Aside from the extramural sanctuary at Bustan el-Sheikh, Eshmun also had a temple within the city. The extramural Eshmun Temple was associated with purification and healing; ritual lustral ablutions were performed in the sanctuary's sacred basins supplemented by running water from the Asclepius River and the "Ydll" spring water which was considered to have a sacred character and therapeutic quality.[3][49] The healing attributions of Eshmun were combined with his divine consort Astarte's fertilizing powers; the latter had an annex chapel with a sacred paved pool within the Eshmun sanctuary.[49] Pilgrims from all over the ancient world flocked to the Eshmun Temple leaving votive traces of their devotion and proof of their cure.[50][51] There is evidence that from the 3rd century BC onwards there have been attempts to Hellenize the cult of Eshmun and to associate him with his Greek counterpart Asclepius, but the sanctuary retained its curative function.[52]

Artifacts and finds

Beige marble statue of a stout young child aged about two years old lying on his left side. The child's head is shaven, his eyes gaze over the viewer's shoulder and his lower body is covered in a draping cloth that hangs limply between his flexed feet. The child supports his torso with his left hand in which he holds an unidentifiable object, he also holds a small bird in his right hand. The sculpture rests on a heavy socle inscribed with barely visible letters spanning the upper part of the socle vertically.
Baalshillem Temple Boy: a votive marble statue of a royal child, inscribed in Phoenician, from the temple of Eshmun c. 400 BC

thumb|right|alt= Three-quarter view of a sculpture of a young child's head, the child appears smiling his face has relaxed expressions as he gazes over the viewer's shoulders |Votive marble head of a child, beginning of the 4th century BC, at the National Museum of Beirut[43]

Apart from the large decorative elements, carved friezes and mosaics which were left in situ, many artifacts were recovered and moved from the Eshmun Temple to the National Museum of Beirut, the Louvre or are in possession of the Lebanese directorate general of antiquities. Some of these smaller finds include a collection of inscribed ostraca unearthed by Dunand providing rare examples of cursive Phoenician writing in the Phoenician mainland.[28] One of the recovered ostracon bears the theophoric Phoenician name "grtnt" which suggests that veneration of the lunar-goddess Tanit occurred in Sidon.[nb 8][53] A number of fragmented votive life-size sculptures of little children lying on their side and holding a pet animal or a small object were also recovered at the temple site; among the best known of these is the Baalshillem Temple Boy, a sculpture of a royal child holding a dove with his right hand. The boy's head is shaved, his torso is bare and his lower body is wrapped in a large cloth. The socle of this sculpture is inscribed with a dedication from Baalshillem II,[nb 9][54] a Sidonian king to Eshmun, which illustrates the importance of the site to the Sidonian monarchy.[7][28][51] These votive sculptures appear to have been purposely broken after dedication to Eshmun and then ceremoniously cast into the sacred canal, probably simulating the sacrifice of the sick child. All of these sculptures represent boys.[52] A31.5 cm × 27 cm (12.4 in × 10.6 in) limestone bust of a Kouros dating from the 6th century BC was found at the site, but unlike the archaic Greek kouroi this figure is not bare.[43] Among the notable finds is a golden plaque showing a snake curling on a staff, a Hellenic symbol of Eshmun.[21] and a granite altar bearing the name of Egyptian Pharaoh Achoris uncovered in the Eshmun sanctuary. This gift attests to the good relations between the Pharaoh and the kings of Sidon.[55][56] The repute of the sanctuary was far reaching. Cypriot pilgrims from Paphos left marks of their devotion for Astarte on a marble stele inscribed both in Greek and Cypriot syllabary at Astarte's shrine; this stele is now in the custody of the Lebanese directorate general of antiquities.[50]

Pillaging

Treasure hunters have sought out the Eshmun Temple since antiquity;[26] around 1900 artifacts bearing Phoenician inscriptions from the temple site found their way to Beirut's antiquities markets where they stirred the interest of the Ottoman authorities and prompted a series of archeological digs.[57] During the civil war, upon a request from then Lebanese director general of antiquities Maurice Chehab, Maurice Dunand moved more than 2000 artifacts from Sidon to a subterranean chamber at the Byblos crusader castle, 30 kilometres (19 mi) north of Beirut. In 1981, the depot was looted and around 600 sculptures and architectural elements were stolen and smuggled out of Lebanon. Rolf Stucky, ex-director of the Institute of Classical Archaeology of Basel affirmed during a conference in Beirut in December 2009 the successful identification and return of eight sculptures to the Lebanese national museum.[57][58]

See also

External links

Notes

  1. ↑ The Phoenicians did not mark vowels at all until the Punics fitfully added a system of matres lectionis (vowel letters); for this reason the Phoenician inscription "YDLL" may be transcribed with a number of variant spellings (Yidlal, Yadlol etc.) Franz L. Benz (1982). Personal Names in the Phoenician and Punic Inscriptions. Pontificio Istituto Biblico. p199, ISBN:9788876534270.
  2. ↑ in Damascius's Life of Isidore and Photius's Bibliotheca Codex 242
  3. ↑ Eshmun's name is transcribed in Akkadian as "Ia-su-mu-nu" in the Esarhaddon treaty
  4. ↑ Territory south of Sidon from Mount Carmel to Jaffa
  5. ↑ Discovered by the general consulate of France in Beirut Aimé Pérétié in 1855 in the Magharet Adloun necropolis, now on display in the Louvre
  6. ↑ In Strabo's "Geographica"
  7. ↑ The front register depicts from left to right: Eros, an unidentified matronly goddess who stands behind Artemis who is crowning an enthroned Leto. Apollo stands, playing a cithara next to Athena. Zeus appears next, enthroned with Hera standing by his side followed by standing figures of Amphitrite and Poseidon who stands at the right corner, his foot resting on a rock. On the right short side, turning the corner from Eros, the standing figures and the charioteer are identified as Demeter, Persephone and Helios. On the opposite short side, the three personages are assumed to be Dione, Aphrodite and Selene driving a quadriga. (from Brunilde Sismondo Ridgway's Fourth-century styles in Greek sculpture)
  8. ↑ Antoine Vanel, Six "ostraca" phéniciens trouvés dans le temple d'Echmoun, près de Saida, in Bulletin du Musée de Beyrouth, 20, (1967), p.53
  9. ↑ The dedication reads: "This (is the) statue which Baalshillem son of King Ba'na, king of the Sidonians, son of King Abdamun, king of the Sidonians, son of King Baalshillem, king of the Sidonians, gave to his lord Eshmun at the "Ydll"-Spring. May he bless him" (taken from JCL Gibson's Textbook of Syrian Semitic inscriptions)

References

  1. ↑ Lebanese Ministry of Culture. "Ministère de la Culture" (in fr) (ministerial). http://culture.gov.lb/Sections/main.ASP?page=Archeologie. 
  2. ↑ 2.0 2.1 Jayne, Walter Addison (2003). Healing Gods of Ancient Civilizations. Kessinger Publishing. pp. 136–140. ISBN 9780766176713. 
  3. ↑ 3.0 3.1 3.2 van der Toorn, K.; Bob Becking; Pieter Willem van der Horst (1999). Dictionary of deities and demons in the Bible DDD. Wm. B. Eerdmans Publishing. pp. 306–309. ISBN 9780802824912. https://books.google.com/books?id=yCkRz5pfxz0C&q=eshmun%20esarhaddon%20treaty&pg=PA307. Retrieved November 29, 2020. 
  4. ↑ 4.00 4.01 4.02 4.03 4.04 4.05 4.06 4.07 4.08 4.09 4.10 4.11 4.12 4.13 4.14 4.15 4.16 4.17 4.18 4.19 4.20 Lipiński, Edward (1995) (in fr). Dieux et déesses de l'univers phénicien et punique. Peeters Publishers. pp. 120–496. ISBN 9789068316902. 
  5. ↑ 5.0 5.1 Stearns, Peter; William Leonard Langer (2001). The Encyclopedia of world history: ancient, medieval, and modern, chronologically arranged (6 ed.). Cambridge: Houghton Mifflin Harcourt. p. 36. ISBN 9780395652374. https://archive.org/details/encyclopediaworl00stea. 
  6. ↑ Elayi, Josette (2018) (in en). Sennacherib, King of Assyria. Atlanta: SBL Press. pp. 58. ISBN 9781628372175. https://books.google.com/books?id=o4nLswEACAAJ. Retrieved February 7, 2023. 
  7. ↑ 7.0 7.1 Bromiley, Geoffrey (1995). The international standard Bible encyclopedia: Q-Z. 4 (reprint, revised ed.). Grand Rapids: William B. Eerdmans Publishing Company. pp. 502, 934. ISBN 9780802837844. OCLC 971421203. 
  8. ↑ Boardman, John; Edwards, I. E. S.; Sollberger, E.; Hammond, N. G. L. (1992) (in en). The Cambridge Ancient History. 3, part 2. Cambridge: Cambridge University Press. pp. 125. ISBN 9780521227179. https://books.google.com/books?id=OGBGauNBK8kC. Retrieved February 7, 2023. 
  9. ↑ Hoffmeier, James Karl; Alan Ralph Millard (2004). "The future of biblical archaeology: reassessing methodologies and assumptions". The future of biblical archaeology. Wm. B. Eerdmans Publishing. p. 270. ISBN 9780802821737. https://books.google.com/books?id=PUcs-FQv4uIC&pg=PA270. Retrieved July 15, 2016. 
  10. ↑ Aubet, María Eugenia (2001). The Phoenicians and the West: politics, colonies and trade (2, illustrated, revised ed.). Cambridge University Press. pp. 58–60. ISBN 9780521795432. 
  11. ↑ 11.0 11.1 11.2 Pritchard, James B. (1992). Ancient Near Eastern Texts: Relating to the Old Testament (3 ed.). Princeton University Press. ISBN 9780835788014. 
  12. ↑ 12.0 12.1 12.2 Markoe, Glenn (2000). Phoenicians. Peoples of the past (illustrated ed.). Berkeley: University of California Press. pp. 54–128. ISBN 9780520226142. OCLC 45096924. 
  13. ↑ Zamora, José-Ángel (2016). "Autres rois, autre temple: la dynastie d’Eshmounazor et le sanctuaire extra-urbain de Eshmoun à Sidon". in Russo Tagliente, Alfonsina (in it). Santuari mediterranei tra Oriente e Occidente: interazioni e contatti culturali : atti del Convegno internazionale, Civitavecchia - Roma 2014. Rome: Scienze e lettere. pp. 254. ISBN 9788866870975. https://books.google.com/books?id=fLmKDAEACAAJ. Retrieved February 7, 2023. 
  14. ↑ Hogarth, David George; Samuel Rolles Driver (1971). Authority and archaeology, sacred and profane (reprint ed.). Freeport, N.Y.: Ayer publishing. p. 137. ISBN 9780836957716. 
  15. ↑ Curtis John, Sandra; Nigel Tallis; Béatrice André-Salvini (2005). Forgotten Empire: The world of Ancient Persia. Berkeley: University of California Press. p. 42. ISBN 9780520247314. OCLC 62279815. https://archive.org/details/forgottenempirew00curt. 
  16. ↑ Xella, Paola; José-Ángel Zamora López; Astrid Nunn (2005). "L'inscription phénicienne de Bodashtart in situ à Bustān ēš-Šēẖ (Sidon) et son apport à l'histoire du sanctuaire" (in fr). Zeitschrift des Deutschen Palästina-Vereins 28 (121): 119–129. ISSN 0012-1169. http://abstractairanica.revues.org/document16612.html. Retrieved 2009-09-17. 
  17. ↑ Elayi, Josette (2006). "An updated chronology of the reigns of Phoenician kings during the Persian period (539–333 BC)". digitorient.com. http://www.digitorient.com/wp/wp-content/uploads/2006/10/2Updated%20Chronology1.pdf. 
  18. ↑ Zamora, José-Ángel (2016). "Autres rois, autre temple: la dynastie d’Eshmounazor et le sanctuaire extra-urbain de Eshmoun à Sidon". in Russo Tagliente, Alfonsina (in it). Santuari mediterranei tra Oriente e Occidente: interazioni e contatti culturali : atti del Convegno internazionale, Civitavecchia - Roma 2014. Rome: Scienze e lettere. pp. 256. ISBN 9788866870975. https://books.google.com/books?id=fLmKDAEACAAJ. Retrieved February 7, 2023. 
  19. ↑ 19.0 19.1 Stucky, Rolf A. (2002). "Das Heiligtum des Ešmun bei Sidon in vorhellenistischer Zeit" (in de). Zeitschrift des Deutschen Palästina-Vereins 118 (1): 69–80. ISSN 0012-1169. https://www.jstor.org/stable/27931685. Retrieved January 27, 2021. 
  20. ↑ Xella, Paola; José-Ángel Zamora López; Astrid Nunn (2004). "Une nouvelle inscription de Bodashtart, roi de Sidon, sur la rive du Nahr al-Awwali près de Bustān ēš-Šēẖ" (in fr). Bulletin d'Archéologie et d'Architecture Libanaise 28 (8): 273–300. OCLC 1136050029. http://abstractairanica.revues.org/document16652.html. Retrieved 2009-09-17. 
  21. ↑ 21.0 21.1 21.2 Lewis, Peter; Ron Bolden (2002). The pocket guide to Saint Paul: coins encountered by the apostle on his travels (illustrated ed.). Kent Town, S. Aust.: Wakefield Press. pp. 200–202. ISBN 9781862545625. OCLC 50646537. 
  22. ↑ 22.0 22.1 22.2 22.3 22.4 Jidejian, Nina (1971). Sidon, through the ages. Beirut: Dar el Mashreq. pp. 287. ISBN 9780718921873. 
  23. ↑ Barraclough, Geoffrey (1981). The Christian world: a social and cultural history (illustrated ed.). New York: University of Michigan. ISBN 9780810907799. OCLC 7204600. https://archive.org/details/christianworlds00barr. 
  24. ↑ "Roman Eshmoun: Roman Colonnade, villa & stairway with nimphaeum". http://www.lebmania.com/about/photos/eshmoun/index.htm. 
  25. ↑ 25.0 25.1 Lebanese Ministry of Tourism. "Eshmoun – A unique Phoenician site in Lebanon". Lebmania. http://www.lebmania.com/about/photos/eshmoun/index.htm. 
  26. ↑ 26.0 26.1 26.2 26.3 Conteneau, Gaston (1924). "Deuxième mission archéologique à Sidon (1920)" (in fr). Syria 5 (5–1): 9–23. doi:10.3406/syria.1924.3094. 
  27. ↑ Berger, Philippe (1904). "Mémoire sur les inscriptions de fondation du temple d'Esmoun à Sidon". Mémoires de l'Institut de France (Paris) 37 (1): 270. doi:10.3406/minf.1904.1582. OCLC 603590108. https://www.persee.fr/doc/minf_0398-3609_1904_num_37_1_1582. Retrieved February 8, 2023. 
  28. ↑ 28.0 28.1 28.2 28.3 28.4 28.5 28.6 28.7 28.8 Krings, Veronique (1995) (in fr). La civilisation phénicienne et punique. Leiden: Brill. pp. 21, 100–101, 120, 365, 460, 566–567, 617. ISBN 9789004100688. OCLC 31376448. https://books.google.com/books?id=tdPwhNHB3Z4C&q=temple+d%27eshmoun&pg=PA101. Retrieved 2009-03-17. 
  29. ↑ 29.0 29.1 Direction Générale des Antiquités, Ministère de la Culture et de l'Enseignement Supérieur (in fr), Monument: Temple d'Echmoun – UNESCO World Heritage Centre, UNESCO, https://whc.unesco.org/en/tentativelists/401/, retrieved December 26, 2019 
  30. ↑ Auzias, Dominique; Jean-Paul Labourdette; Guillaume Boudisseau; Christelle Thomas (2008) (in fr). Le Petit Futé Liban. Paris: Petit Futé. p. 12. ISBN 9782746916326. OCLC 470949164. 
  31. ↑ Najjar, Charles; Tyma Daoudy (1999). The indispensable guide to Lebanon. Etudes et Consultations Economiques. p. 46. 
  32. ↑ Saleh, Nabil (2009). The Curse of Ezekiel. London: Quartet books. ISBN 9780704371675. 
  33. ↑ UNESCO World Heritage Centre (2019). "Temple d'Echmoun" (in fr). https://whc.unesco.org/en/tentativelists/6429/. 
  34. ↑ Kuhrt, Amélie (2007). The Persian Empire: A corpus of sources of the Achaemenid period (illustrated ed.). London: Routledge. p. 664. ISBN 9780415436281. OCLC 1103630119. https://books.google.com/books?id=XWbhmebyhxAC&q=eshmunazar%20II%20built&pg=RA1-PA664. 
  35. ↑ Baudoin, Jacques (2006) (in fr). Grand livre des saints: culte et iconographie en Occident. Nonette: Editions Creer. pp. 100–101. ISBN 9782848190419. 
  36. ↑ Gingras, George E. (1970). Egeria: diary of a pilgrimage. Ancient Christian writers. 38. New York: The Newman Press. ISBN 9780809100293. 
  37. ↑ Lipiński, Edward; Marcel Le Glay; René Rebuffat; Claude Domergue; Marie-Hélène Marganne (1996) (in fr). Dictionnaire de la civilisation phénicienne et punique. Paris: Brepols. ISBN 9782503500331. OCLC 29031989. 
  38. ↑ Carter, Terry; Lara Dunston; Amelia Thomas (2008). Syria & Lebanon (3 ed.). Footscray, Victoria: Lonely Planet. pp. 370–371. ISBN 9781741046090. 
  39. ↑ 39.0 39.1 39.2 Wright, George R. H (1985). Ancient building in south Syria and Palestine. Leiden: Brill Archive. pp. 98–101. ISBN 9789004070912. OCLC 12299065. https://archive.org/details/ancientbuildings00wrig. 
  40. ↑ 40.0 40.1 40.2 40.3 40.4 Moscati, Sabatino (2001). The Phoenicians (illustrated ed.). London: I.B. Tauris. pp. 129, 177. ISBN 9781850435334. OCLC 47953853. 
  41. ↑ Stucky, Rolf A. (1998). "Le sanctuaire d'Echmoun à Sidon" (in fr). National Museum News (Beirut: Directorate General of Antiquities (Lebanon)) (7): 4. http://www.ahlebanon.com/images/PDF/Spring%201998%20-%20Issue%207/ROLF%20A.%20STUCKY%20-%20le%20sanctuaire%20dEchmoun%20a%20SIDON.pdf. Retrieved 15 January 2021. 
  42. ↑ 42.0 42.1 Strazzulla, M. José (2004) (in fr). Ancien Liban: les monuments autrefois et aujourd'hui. Vision. ISBN 9788881621415. 
  43. ↑ 43.0 43.1 43.2 Charles Kettaneh Foundation; Omar Daouk Foundation (2008). A visit to the Museum... The short guide of the National Museum of Beirut, Lebanon. Anis commercial printing press. p. 96. ISBN 9789953000381. 
  44. ↑ 44.0 44.1 Ridgway, Brunilde Sismondo (1997). Fourth-century styles in Greek sculpture. Wisconsin studies in classics (illustrated ed.). University of Wisconsin Press. ISBN 9780299154707. 
  45. ↑ "Collections – The Hellenistic period (333 BC – 64 BC)" (educational). Beirut National Museum. http://www.beirutnationalmuseum.com/e-collection-hellenistique.htm. 
  46. ↑ Stucky, Rolf A.; Stucky, Sigmund; Loprieno, Antonio; Mathys, Hans-Peter; Wachter, Rudolf (2005) (in de). Das Eschmun-Heiligtum von Sidon: Architektur und Inschriften. Vereinigung der Freunde antiker Kunst. p. 91. ISBN 9783909064199. https://books.google.com/books?id=DrUOAQAAMAAJ. Retrieved July 31, 2023. 
  47. ↑ Hart, Gerald David (2000). "Asclepius: the god of medicine". Canadian Medical Association Journal. History of Medicine Series (Ottawa: RSM press) 92 (5): 232–6. ISBN 9781853154096. PMID 14246298. 
  48. ↑ Mannheim, Ivan (2001). Syria & Lebanon handbook. Footprint series (illustrated ed.). Bath: Footprint Travel Guides. pp. 542–543. ISBN 9781900949903. OCLC 46500081. 
  49. ↑ 49.0 49.1 Rodriguez, Raquel (2008). "El uso cúltico del agua en el mundo fenicio y Púnico. El caso de astarté en cádiz" (in es). Herakleion 1: 21–40. ISSN 1988-9100. OCLC 695327562. http://herakleion.es/raquel%20rodriguez.pdf. Retrieved 2009-09-17. 
  50. ↑ 50.0 50.1 Masson O. (1982). "Pélerins chypriotes en Phénicie (Sarepta et Sidon)" (in fr). Semitica Paris 32: 45–49. OCLC 1082376089. 
  51. ↑ 51.0 51.1 Hitti, Philip K. (1957). Lebanon in History from the earliest times to the present. London: Macmillan. p. 137. OCLC 1390289985. https://www.questia.com/read/100122358?title=Lebanon%20in%20History%20from%20the%20Earliest%20Times%20to%20the%20Present#. Retrieved 2009-09-01. 
  52. ↑ 52.0 52.1 Jidejian, Nina (2001). Liban une mosaïque de cultures (1 ed.). Beirut: Dar an-Nahar. ISBN 2-84289-344-1. 
  53. ↑ Lipiński, Edward (1985). "Phoenicia and the East Mediterranean in the first millennium BC". v.22 Orientalia Lovaniensia analecta. Peeters Publishers. p. 81. ISBN 9789068310733. 
  54. ↑ Gibson, John Clark Love (1982). Textbook of Syrian Semitic inscriptions. 3. Oxford: Clarendon Press. p. 115. ISBN 9780198131991. 
  55. ↑ Janzen, David (2002). Witch-hunts, purity and social boundaries: the expulsion of the foreign women in Ezra 9–10. Journal for the Study of the Old Testament. 350. London: Continuum International Publishing Group. p. 124. ISBN 9781841272924. 
  56. ↑ Lipiński, Edward (2004). Itineraria Phoenicia. Studia Phoenicia. 18 (illustrated ed.). Leuven: Peeters Publishers. p. 635. ISBN 9789042913448. OCLC 52090604. 
  57. ↑ 57.0 57.1 Makarem, May (December 4, 2009). "Qui est responsable du pillage du temple d'Echmoun – Six cent pièces issues du temple d'Echmoun circulent sur le marché mondial des antiquités" (in fr). L'Orient-Le Jour (Beirut): p. 4. 
  58. ↑ Tahan, Lina G. (2017-02-01). "Trafficked Lebanese Antiquities: Can They Be Repatriated from European Museums?". Journal of Eastern Mediterranean Archaeology and Heritage Studies (University Park, PA: The Pennsylvania State University Press) 5 (1): 27–35. doi:10.5325/jeasmedarcherstu.5.1.0027. ISSN 2166-3548. OCLC 8870783268. https://www.jstor.org/stable/10.5325/jeasmedarcherstu.5.1.0027. Retrieved June 14, 2023. 

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