Caesarea Philippi should not be confused with Caesarea Maritima, on the Mediterranean, or modern Caesarea in Israel) or with Caesarea Mazaca in Cappadocia.
Caesarea Philippi
Banias spring with Pan's cave on background left with temenos and niches center
Banias is located in the Golan Heights
Shown within the Golan Heights
Coordinates: 33°14′55″N 35°41′40″E / 33.24861°N 35.69444°E / 33.24861; 35.69444Coordinates: 33°14′55″N 35°41′40″E / 33.24861°N 35.69444°E / 33.24861; 35.69444
Location Golan Heights (Israeli-controlled)
Elevation 350.5 m (1,150 ft)
Time zone EET (UTC+2)
 – Summer (DST) EEST (UTC+3)

Banias (or Paneas; Greek: Πανειάς; Arabic: بانياس الحولة‎; Hebrew: בניאס‎) is an archaeological site by the ancient city of Caesarea Philippi, located at the foot of Mount Hermon in the Golan Heights. The city was located within the region known as the "Panion" (the region of the Greek god Pan), and is named after the deity associated with the grotto and shrines close to the spring called "Paneas".

The temenos (sacred precinct) included a temple, courtyards, a grotto and niches for rituals, and was dedicated to Pan. It was constructed on an elevated, 80m long natural terrace along the cliff which towered over the north of the city. A four-line inscription at the base of one of the niches relates to Pan and Echo, the mountain nymph, and was dated to 87 CE.

In the distant past, a giant spring gushed from a cave set in the limestone bedrock, to tumble down the valley and flow into the Hula marshes. Currently it is the source of the Nahal Hermon stream. Whereas the Jordan River previously rose from the malaria-infested Hula marshes, it now rises from this spring and two others at the base of Mount Hermon. The flow of the spring has decreased greatly in modern times.[1] The water no longer gushes forth from the cave, but only seeps from the bedrock below it.


Pagan associations

The major Hellenistic realms; the Ptolemaic kingdom (dark blue); the Seleucid empire (yellow); Macedon (green) and Epirus (pink). The orange areas were often in dispute after 281 BC.

Paneas was first settled in the Hellenistic period following Alexander the Great's conquest of the east. The Ptolemaic kings, in the 3rd century BC, built a cult centre there.

View at the remnants of the Temple of Pan with Pan's grotto. The building on the slope of the cliff in the background is the shrine of Nebi Khader.

Panias is a spring, known also as Fanium, named for the Arcadian Pan, the Greek god, a goat-footed god of victory in battle [creator of panic in the enemy], isolated rural areas, music, goat herds, hunting, herding, and of sexual and spiritual possession.[2] It lies close to the fabled 'way of the sea' mentioned by Isaiah.[3] along which many armies of Antiquity marched. Paneas was certainly an ancient place of great sanctity, and when Hellenised religious influences began to overlay the region, the cult of its local numen gave place to the worship of Pan, to whom the cave was therefore dedicated.[4] The pre-Hellenic deity associated with the site was variously called Ba'al-gad or Ba'al-hermon.[5]

In extant sections of the Greek historian Polybius's history of 'The Rise of the Roman Empire', a Battle of Panium is mentioned. This battle was fought in 198 BC between the Macedonian armies of Ptolemaic Egypt and the Seleucid Greeks of Coele-Syria, led by Antiochus III.[6][7][8] Antiochus's victory cemented Seleucid control over Phoenicia, Galilee, Samaria, and Judea until the Maccabean revolt. It was these hellenised Seleucids who built a pagan temple dedicated to Pan at Paneas.[9]


The Division of Herod's Kingdom:
  Territory under Herod Archelaus, from 6 Iudaea Province
  Territory under Herod Antipas
  Territory under Herod Philip II
  Salome I (cities of Jabneh, Azotas, Phaesalis)
  Autonomous cities (Decapolis)

Herodian city

Banias - Agrippas city 001.jpg

Upon Zenodorus's death in 20 BC, the Panion (Greek: Πανιάς), including Paneas, was annexed to the Kingdom of Herod the Great.[10] Herod erected a temple of 'white marble' in Paneas in honour of his patron. In 3 BCE, Philip II (also known as Philip the Tetrarch) founded a city at Paneas, which became the administrative capital of Philip's large tetrarchy of Batanaea, encompassing the Golan and the Hauran. In his Antiquities of the Jews, Flavius Josephus refers to the city as Caesarea Paneas; the New Testament as Caesarea Philippi, to distinguish it from Caesarea Maritima on the Mediterranean coast.[11][12] In 14 CE Philip II named it Caesarea (in honour of the Roman Emperor Caesar Augustus) and 'made improvements' to the city. His image was placed on a coin issued in 29/30 CE to commemorate the city's foundation. This was considered as idolatrous by Jews, but followed in the Idumean tradition of Zenodorus.[13]

On the death of Philip II in 34 CE the tetrachy was incorporated into the province of Syria with the city given the autonomy to administer its own revenues.[14]

In 61 CE, king Agrippa II renamed the administrative capital Neronias in honour of the Roman emperor Nero, but this name was discarded several years later, in 68 CE.[15] Agrippa also carried out urban improvements[16]

During the First Jewish–Roman War, Vespasian rested his troops at Caesarea Philippi over July 67 CE, holding games for a period of 20 days before advancing on Tiberias to crush the Jewish resistance in Galilee.[17]

Gospel association

In the Synoptic Gospels, Jesus is said to have approached the area near the city, but without entering the city itself. While in this area, he asked his closest disciples who men thought him to be. Accounts of their answers, including the Confession of Peter, are to be found in the Matthew, Mark, and Luke, as well as in the Gospel of Thomas.

In the Gospel of Mark, they replied that Jesus was thought to be John the Baptist, Elias, or some other prophet, although Saint Peter gave his own view and confessed his belief that Jesus was the messiah (Christ). Jesus predicted his destiny, for which Peter rebuked him. In Matthew, Peter's expression of belief that Jesus was the Messiah is the occasion for Jesus designating Peter's confession as the rock on which the Church was to be built—the fact that Jesus is the Christ. In Luke, the site where this is said to have occurred is located near Bethsaida, after the Sermon on the Mount, and Peter affirms his belief Jesus is 'the Christ of God'. In all three gospels, the apostles are asked to keep this revelation as secret.[18][19]

A woman from Paneas, who had been bleeding for 12 years, is said to have been miraculously cured by Jesus. According to tradition, after she had been cured, she had a statue of Christ erected.[20]


On attaining the position of Emperor of the Roman Empire in 361 Julian the Apostate instigated a religious reformation of the Roman state, as part of a programme intended to restore its lost grandeur, pagan character and strength.[21] He supported the restoration of Hellenic paganism as the state religion.[22] In Paneas this was achieved by replacing Christian symbols. The history of Sozomen contains a description of the circumstances surrounding the replacement of a statue of Christ:

'Having heard that at Casarea Philippi, otherwise called Panease Paneades, a city of Phoenicia, there was a celebrated statue of Christ, which had been erected by a woman whom the Lord had cured of a flow of blood. Julian commanded it to be taken down, and a statue of himself erected in its place; but a violent fire from the heaven fell upon it, and broke off the parts contiguous to the breast; the head and neck were thrown prostrate, and it was transfixed to the ground with the face downwards at the point where the fracture of the bust was; and it has stood in that fashion from that day until now, full of the rust of the lightning.' [23]


In 635 Paneas gained favourable terms of surrender from the Muslim army of Khalid ibn al-Walid after it had defeated Heraclius’s forces. In 636 a, second, newly formed Byzantine army advancing on Palestine used Paneas as a staging post on the way to confront the Muslim army at Yarmuk.[24]

The depopulation of Paneas after the Muslim conquest was rapid, as its traditional markets disappeared. Only 14 of the 173 Byzantine sites in the area show signs of habitation from this period. The hellenised city thus fell into a precipitous decline. At the council of al-Jabiyah, when the administration of the new territory of the Umar Caliphate was established, Paneas remained the principal city of the district of al-Djawlan (the Golan) in the jund (military Province) of Dimshq (Damascus), due to its strategic military importance on the border with Filistin (Palestine).[25]

Around 780 CE the nun Hugeburc visited Caesarea and reported that the town 'had' a church and a great many Christians, but her account does not clarify whether any of those Christians were still living in the town at the time of her visit.[26]

The transfer of the Abbasid Caliphate capital from Damascus to Baghdad inaugurated the flowering of the Islamic Golden Age at the expense of the provinces.[27] With the decline of Abbasid power in the tenth century, Paneas found itself a provincial backwater in a slowly collapsing empire,[28] as district governors began to exert greater autonomy and used their increasing power to make their positions hereditary.[29] The control of Syria and Paneas passed to the Fatimids of Egypt.

At the end of the 9th century Al-Ya'qubi reaffirms that Paneas was still the capital of al-Djawlan in the jund of Dimshq, although by then the town was known as Madīnat al-Askat (city of the tribes) with its inhabitants being Qays, mostly of the Banu Murra with some Yamani families.[30]

Due to the Byzantine advances under Nicephorus Phocas and John Zimisces into the Abbasid empire, a wave of refugees fled south and augmented the population of Madīnat al-Askat. The city was taken over by an extreme Shī‘ah sect of the Bedouin Qarāmita in 968. In 970 the Fatimids again briefly took control, only to lose it again to the Qarāmita. The old population of Banias along with the new refugees formed a Sunni sufi ascetic community.[31] In 975 the Fatimid al-'Aziz wrested control in an attempt to subdue the anti-Fatimid agitation of Mahammad b. Ahmad al-Nablusi and his followers and to extend Fatimid control into Syria.[32] al-Nabulusi’s school of hadith was to survive in Banias under the tutelage of Arab scholars such as Abú Ishaq (Ibrahim b. Hatim) and al-Balluti.[33]


The Crusaders' arrival in 1099 quickly split the mosaic of semi-independent cities of the Seljuk Kingdom of Damascus.[34] Baniyas was liberated by the crusaders in 1148.[35]

With the arrival of fresh troops in Palestine, King Baldwin broke the three month old truce of February 1157 by raiding the large flocks that the Turkomans had pastured in the area of Caesarea Philippi (Baniyas). In 1157 Baniyas became the principal centre of Humphrey of Toron's crusader fiefdom, along with him being the constable of the Kingdom of Jerusalem, after it had first been granted to the Hospitallers by King Baldwin. The Knights Hospitallers, having fallen into an ambush, relinquished the fiefdom.[36] Humphrey in turn was besieged in Baniyas and King Baldwin was able to break the siege, only to be ambushed at Jacob's ford in June 1157. The fresh troops arriving from Antioch and Tripoli were able to relieve the besieged crusaders. within the Lordship of Beirut. It was captured by Nūr ed-Din on 18 November 1164.[35][37] The Franks had built a castle at Hunin, (Château Neuf) in 1107 to protect the trade route from Damascus to Tyre. After Nūr ed-Din's ousting of the Crusader Humphrey of Toron from Baniyas, Hunin was at the front line securing the border defences against the Saracen garrison at Baniyas.[38]

Ibn Jubayr the geographer, traveller and poet from al-Andalus described Baniyas:

This city is a frontier fortress of the Muslims. It is small, but has a castle, round which, under the walls flows a stream. This stream flows out from the town by one of the gates, and turns a mill…The town has broad arable lands in the adjacent plain. Commanding the town is the fortress, still belonging to the franks, called Hunin, which lies 3 leagues distant from Baniyas. The lands in the plain belong half to the franks and half to the Muslims; and there is here the boundary called Hadd al Mukasimah-“the boundary of the dividing.” The Muslims and the franks apportion the crops equally between them, and their cattle mingle freely without fear of any being stolen.”

After the death of Nūr ed-Din in May 1174 King Amaury led the crusader forces in a siege of Baniyas. The Governor of Damascus allied himself with the crusaders and released all his Frankish prisoners. With the death of King Amaury in July 1174 the crusader border became unstable. In 1177 king Baldwin IV of Jerusalem ("the leper") laid siege to Baniyas and again the crusader forces withdrew after receiving tribute from Samsan al-Din Ajuk, the Governor of Baniyas.[39]

In 1179 al-Malik al-Nâsir Ṣalāḥ ad-Dīn Yūsuf ibn Ayyūb (Saladin) took personal control of the forces of Paneas and created a protective screen across the Huela through Tel el-Qadi (Tel Dan).[39]

In 1187 Saladin ordered al-Afdal (his son) to sent an envoy to Count Raymond III of Tripoli requesting safe passage through his principality of Galilee and Tiberias. Raymond was obliged to grant the request under the terms of his treaty with Saladin. al-Afdal's force of 7,000 horsemen left Baniyas and encountered a force of 150 Knights Templar led by Gerard de Ridefort, Grand Master of the Knights Templar. The Templar force was destroyed in the encounter. Saladin then besieged Tiberias, after 6 days the town fell. On 4 July 1187 Saladin defeated the crusaders coming to relieve Tiberias at the Battle of Hattin.[40][41]

In the first decade of the thirteenth century Baniyas was partially destroyed by an earthquake. Jahârkas the local amir rebuilt the burj (the fortress tower) in 1204 (AH 597).[42] Named as Kŭl’at es-Subeibeh in 1846 by B B Edwards.[43][44]

In March 1219 Khutluba was forced to relinquish Baniyas and destroy its fortress. The city was then passed to al-'Adil and his son al-Mu'azzam.[45]

Baniyas along with Toron (now the modern town of Tebnine) and Safed and were recovered by the Franks through treaty in 1229, just two years after al-Mu'azzam's death on November 11, 1227, by Frederick II from Sultan al-Kamil.[citation needed]

Ottoman period

The traveller J. S. Buckingham described Banias in 1825: "The present town is small, and meanly built, having no place of worship in it; and the inhabitants, who are about 500 in number, are Mohammedans and Metouali, governed by a Moslem Sheikh.[46]

In the 1870s, Banias was described as "a village, built of stone, containing about 350 Moslems, situated on a raised table-land at the bottom of the hills of Mount Hermon. The village is surrounded by gardens crowded with fruit-trees. The source of the Jordan is close by, and the water runs in little aqueducts into and under every part of the modern village."[47]

British Mandate to contemporary

The Syria-Lebanon-Palestine boundary was a product of the post-World War I Anglo-French partition of Ottoman Syria.[48][49] British forces had advanced to a position at Tel Hazor against Turkish troops in 1918 and wished to incorporate all the sources of the Jordan River within the British controlled Palestine. Due to the French inability to establish administrative control, the frontier between Syria and Palestine was fluid. Following the Paris Peace Conference of 1919, and the unratified and later annulled Treaty of Sèvres, stemming from the San Remo conference, the 1920 boundary extended the British controlled area to north of the Sykes Picot line, a straight line between the mid point of the Sea of Galilee and Nahariya. In 1920 the French managed to assert authority over the Arab nationalist movement and after the Battle of Maysalun, King Faisal was deposed.[50] The international boundary between Palestine and Syria was finally agreed by Great Britain and France in 1923 in conjunction with the Treaty of Lausanne, after Britain had been given a League of Nations mandate for Palestine in 1922.[51] Banyas (on the Quneitra/Tyre road) was within in the French Mandate of Syria. The border was set 750 metres south of the spring.[49][52]

In 1941 Australian forces occupied Banias in the advance to the Litani during the Syria-Lebanon Campaign;[53] Free French and Indian forces also invaded Syria in the Battle of Kissoué.[54] Banias's fate in this period was left in a state of limbo since Syria had come under British military control. When Syria was granted independence in April 1946, it refused to recognize the 1923 boundary agreed between Britain and France.[55]

Following the 1948 Arab Israeli War, the Banias spring remained in Syrian territory, while the Banias River flowed through the Demilitarized Zone (DMZ) into Israel. In 1953, at one of a series of meetings to regularize administration of the DMZs, Syria offered to adjust the armistice lines, and cede to Israel's 70% of the DMZ, in exchange for a return to the pre 1946 International border in the Jordan basin area, with Banias water resources returning to Syrian sovereignty. On 26 April, the Israeli cabinet met to consider the Syrian suggestions, with head of Israel’s Water Planning Authority, Simha Blass, in attendance. Blass noted that while the land to be ceded to Syria was not suitable for cultivation, the Syrian map did not suit Israel’s water development plan. Blass explained that the movement of the International boundary in the area of Banias would affect Israel’s water rights.[56] The Israeli cabinet rejected the Syrian proposals but decided to continue the negotiations by making changes to the accord and placing conditions on the Syrian proposals. The Israeli conditions took into account Blass’s position over water rights and Syria rejected the Israeli counter offer.[56]

In September 1953, Israel advanced plans for its National Water Carrier to help irrigate the coastal Sharon Plain and eventually the Negev desert by launching a diversion project on a nine-mile (14 km) channel midway between the Huleh Marshes and Lake Galilee (Lake Tiberias) in the central DMZ to be rapidly constructed. This prompted shelling from Syria[57] and friction with the Eisenhower Administration; the diversion was moved to the southwest.

The Banias was included in the Jordan Valley Unified Water Plan, which allocated Syria 20 million cubic metres annually from it. The plan was rejected by the Arab League. Instead, at the 2nd Arab summit conference in Cairo of January 1964 the League decided that Syria, Lebanon and Jordan would begin a water diversion project. Syria started the construction of canal to divert the flow of the Banias river away from Israel and along the slopes of the Golan toward the Yarmouk River. Lebanon was to construct a canal from the Hasbani River to Banias and complete the scheme[58] The project was to divert 20 to 30 million cubic metres of water from the river Jordan tributaries to Syria and Jordan for the development of Syria and Jordan.[58][59] The diversion plan for the Banias called for a 73 kilometre long canal to be dug 350 metres above sea level, that would link the Banias with the Yarmuk. The canal would carry the Banias’s fixed flow plus the overflow from the Hasbani (including water from the Sarid and Wazani). This led to military intervention from Israel, first with tank fire and then, as the Syrians shifted the works further eastward, with airstrikes.

On June 10, 1967, the last day of the Six Day War, the Golani Brigade captured the village of Banias. Eshkol's priority on the Syrian front was control of the water sources.[60]

Tel Dan

While Banias does not appear in the Old Testament, Philostorgius, Theodoret, Benjamin of Tudela and Samuel ben Samson all incorrectly identified it with Laish (Tel el-Qadi renamed as Tel Dan).[61][62][63] Eusebius of Caesarea accurately places Dan/Laish in the vicinity of Paneas at the fourth mile on the route to Tyre.[64] Eusebius's identification was confirmed by E Robinson in 1838 and subsequently by archaeological excavations at Tel-Dan and Caesarea Philippi

Notables from Paneas

  • Al-Wadin ibn ‘Ata al-Dimashki (d. 764 or 766) - an Arab scholar of the Umayyad era

See also



  1. ^ Wilson, John F (2004) Banias: The Story of Caesarea Philippi, Lost City of Pan I.B.Tauris, ISBN 1850434409 p.2
  2. ^ Philippe Bourgeaud, The Cult of Pan in Ancient Greece, tr. K.Atlass & J.Redfield, University of Chicago Press, Chicago and London 1988
  3. ^ Isaiah 9:1
  4. ^ Kent, Charles Foster (1912), Biblical Geography and History, reprinted by Read Books, 2007 ISBN 1406754730 pp 47-48
  5. ^ Bromiley, Geoffrey W. (1995) International Standard Bible Encyclopedia: A-D, Wm. B. Eerdmans Publishing, ISBN 0802837816 p 569
  6. ^ Perseus Digitital Library. TUFTS University Polybius Book 16 para 18
  7. ^ Perseus Digitital Library. TUFTS University Polybius Book 16 para 19
  8. ^ Perseus Digitital Library. TUFTS University Polybius Book 16 para 20
  9. ^ Chambers Dictionary of Etymology: The Origins and Development of Over 25,000 English Words, Robert K. Barnhart, Sol Steinmetz (eds.)(1999) Chambers Harrap Publishers L, ISBN 0550142304, p. 752
  10. ^ Wilson, John Francis. (2004) Caesarea Philippi: Banias, the Lost City of Pan, I.B.Tauris, ISBN 1850434409 p 9
  11. ^ Gospel of Matthew. 16:13
  12. ^ Josephus Flavius Antiquities of the Jews Book 18, chapter 2, para. 1
  13. ^ Wilson, John Francis. (2004) ibid. pp 20-22
  14. ^ Wilson, John Francis. (2004) ibid. p 23
  15. ^ Madden, Frederic William (1864) History of Jewish Coinage, and of Money in the Old and New Testament, B. Quaritch, p. 114
  16. ^ Josephus, Flavius, 'War of the Jews, Book 3, chapter 10, para. 7: 'As for Panium itself, its natural beauty had been improved by the royal liberality of Agrippa, and adorned at his expenses.'
  17. ^ Emil Schürer, Fergus Millar, Géza Vermès (1973) The History of the Jewish People in the Age of Jesus Christ (175 B.C.-A.D. 135), Continuum International Publishing Group, ISBN 0567022420 p. 494
  18. ^ Mark 8: 27-33, Matthew. 16; 13-23 and Luke 9: 18-22.
  19. ^ Fitzmyer, Joseph A. (1991) A Christological Catechism: New Testament Answers, Paulist Press, ISBN 0809132532 p 62
  20. ^ Louis Félicien Joseph Caignart de Saulcy, Edouard de Warren (1854) ibid p.418
  21. ^ Norwich, John Julius (1988) Byzantium; the Early Centuries, Penguin Books. ISBN 0-14-011447-5 pp 88-92
  22. ^ Brown, Peter, The World of Late Antiquity, W. W. Norton, New York, 1971, ISBN 0393958035 p. 93.
  23. ^ Wilson, John Francis. (2004) ibid p 99
  24. ^ Wilson, John Francis. (2004) ibid p.114
  25. ^ Wilson, John Francis. (2004) ibid pp 115-116
  26. ^ Wilson, John Francis. (2004) ibid pp 118-119
  27. ^ Gregorian, Vartan (2003) Islam: A Mosaic, Not a Monolith, Brookings Institution Press, ISBN 081573283X p 26-38
  28. ^ Salibi, Kamal Suleiman (1977), Syria Under Islam: Empire on Trial, 634-1097, Caravan Books, 1977 ISBN 0882060139
  29. ^ Applied History Research Group , University of Calgary, "The Islamic World to 1600", Last accessed October 30, 2008
  30. ^ Wilson, John Francis. (2004) ibid p 121
  31. ^ Wilson, John Francis. (2004) ibid p 122
  32. ^ Wilson, John Francis. (2004) ibid p 122
  33. ^ Wilson, John Francis. (2004) ibid p 123
  34. ^ Richard, Jean (1999) The Crusades c.1071-c.1291 Cambridge University press ISBN 0-521-62566-1 p 67
  35. ^ a b Wilson, John Francis. (2004) ibid p 145
  36. ^ Richard, Jean (1999) ibid pp 175-176
  37. ^ ʻIzz al-Dīn Ibn al-Athīr (Translated 2006) The Chronicle of Ibn Al-Athīr for the Crusading Period from Al-Kāmil Fīʼl-taʼrīkh: The Years AH 491-541/1097-1146, the Coming of the Franks And the Muslim Response Translated by Donald Sidney Richards Ashgate Publishing, Ltd. ISBN 0754640787 pp 148-149
  38. ^ Murphy-O'Connor, Jerome (2008) The Holy Land: An Oxford Archaeological Guide from Earliest Times to 1700 Oxford University Press US, ISBN 0199236666 p 326
  39. ^ a b Wilson, John Francis. (2004) ibid pp 146-147
  40. ^ Wilson, John Francis. (2004) ibid p 148
  41. ^ Hindley, Geoffrey. (2004) The Crusades: Islam and Christianity in the Struggle for World Supremacy Carroll & Graf Publishers, ISBN 0786713445 p 97
  42. ^ Wilson, John Francis. (2004) ibid p 150
  43. ^ B B Edwards and E A Park (1846) Bibliotheca Sacra and Theological Review Allen, Morrill, and Wardwell, p 193
  44. ^ Robinson, Edward Biblical researches in Palestine, 1838-52. A journal of travels in the year 1838. By E. Robinson and E. Smith. Drawn up from the original diaries, with historical illustrations, by Edward Robinson. p 437
  45. ^ Wilson, John Francis. (2004) ibid p 150
  46. ^ J. S. Buckingham (1825), Travels among the Arab tribes inhabiting the countries east of Syria and Palestine...", p404.
  47. ^ C. R. Conder and H. H. Kitchener (1881), The Survey of Western Palestine, Vol. I, p95
  48. ^ Fromkin, David (1989). A Peace to End All Peace: The Fall of the Ottoman Empire and the Creation of the Modern Middle East. New York: Owl, ISBN 0-8050-6884-8.
  49. ^ a b MacMillan, Margaret (2001) Peacemakers: The Paris Conference of 1919 and Its Attempt to End War J. Murray, ISBN 0719559391 pp 392-420
  50. ^ Shapira, Anita (1999) Land and Power; The Zionist Resort to Force, 1881-1948. Stanford University press, ISBN 0-8047-3776-2 pp 98-110
  51. ^ Exchange of Notes Constituting an Agreement respecting the boundary line between Syria and Palestine from the Mediterranean to El Hammé. Paris, March 7, 1923.
  52. ^ Wilson John F (2004) Ibid pp 177-178
  53. ^ Australian Government Australian war memorials department, Official Histories – Second World War Volume II – Greece, Crete and Syria (1st edition, 1953)
  54. ^ Australian Government, Australian war memorials department, Official Histories – Second World War Volume II – Greece, Crete and Syria (1st edition, 1953), Chapter 16, The Syrian Plan, See Map p 334
  55. ^ Wilson John F (2004) ISBN 1850434409, p 178 Syria claimed that France’s signature on the border agreement was invalid, but the British would not discuss the situation. A ‘Demilitarised zone’ was created at the three disputed points along the border, one of which was the territory around Banias, with Syria withdrawing troops, but continuing to lay claim to the territory within the zone. Thus from the beginning of the Syrian state to the Six Day War, there was no settled border.
  56. ^ a b Shlaim, Avi (2000) Ibid pp 75-76 At the eighth meeting on 13 April, the Syrian delegates seemed very anxious to move forward and offered Israel around 70% of the DMZ’s. Significant results were achieved and a number of suggestions and summaries put in writing, but they required decisions by the two governments. The Israeli cabinet convened on 26 April to consider the Syrian suggestions for the division of the DMZs. Simha Blass, head of Israel’s Water Planning Authority, was invited to the meeting. Dayan showed Blass the Syrian suggestions on the map. Blass told Dayan that although most of the lands that Israel was expected to relinquish were not suitable for cultivation, the map did not suit Israel’s irrigation and water development plans... Although phrased in a positive manner, this decision appears to have killed the negotiations. It involved changes to the preliminary accord and new conditions that made it difficult to go forward. At the last two meetings, on 4 and 27 May Israel presented its new conditions. These were rejected by Syria, and the negotiations ended without agreement.
  57. ^ Holocaust and Redemption, Mati Alon, p. 321, Trafford Publishing, 2004: "When the diggiging for 'Hamovil Ha'Artzi' starred(sic), the Syrians started shelling and disrupting the work"
  58. ^ a b Shlaim, Avi (200) ibid pp 229-230
  59. ^ Political Thought and Political History: Studies in Memory of Elie Kedourie By Elie Kedourie, M. Gammer, Joseph Kostiner, Moshe Shemesh, Routledge, (2003) ISBN 0714652962 p 165
  60. ^ Segev, Tom (2007) 1967; Israel and the war that transformed the Middle East Little, Brown ISBN 978-0-316-72478-4 p 399
  61. ^ A Biblical History of Israel By Iain William Provan, V. Philips Long, Tremper Longman Published by Westminster John Knox Press, 2003 ISBN 0664220908 pp 181-183
  62. ^ Wilson, John Francis. (2004) ibid p 150
  63. ^ Louis Félicien Joseph Caignart de Saulcy, Edouard de Warren (1854) Narrative of a Journey Round the Dead Sea, and in the Bible Lands; in 1850 and 1851. Including an Account of the Discovery of the Sites of Sodom and Gomorrah Parry and M'Millan, pp 417-418
  64. ^ Louis Félicien Joseph Caignart de Saulcy, Edouard de Warren (1854) ibid p 418


  • al-Athīr, ʻIzz al-Dīn Ibn (Translated 2006) The Chronicle of Ibn Al-Athīr for the Crusading Period from Al-Kāmil Fīʼl-taʼrīkh: The Years AH 491-541/1097-1146, the Coming of the Franks And the Muslim Response Translated by Donald Sidney Richards Ashgate Publishing, Ltd. ISBN 0754640787
  • Berlin, Andrea M., "The Archaeology of Ritual: The Sanctuary of Pan at Banias/Caesrae Philippi," Bulletin of the American Schools of Oriental Research 315 (1999): 27-45.
  • Brown, Peter The World of Late Antiquity, W. W. Norton, New York, 1971, ISBN 0393958035
  • Flavius, Josephus The Jewish War ISBN 0-14-044-420-3
  • Fitzmyer, Joseph A. (1991) A Christological Catechism: New Testament Answers Paulist Press, ISBN 0809132532
  • Friedland, Elise A., "Roman Marble Sculpture from the Levant: The Group from the Sanctuary of Pan at Caesarea Philippi (Panias).” PhD Dissertation (University of Michigan 1997).
  • Gregorian, Vartan (2003) "Islam: A Mosaic, Not a Monolith", Brookings Institution Press, ISBN 081573283X
  • Hindley, Geoffrey. (2004) The Crusades: Islam and Christianity in the Struggle for World Supremacy Carroll & Graf Publishers, ISBN 0786713445
  • Kent, Charles Foster (1912) Biblical Geography and History reprinted by Read Books, 2007 ISBN 1406754730
  • Ma‘oz, Z.-U. ed., Excavations in the Sanctuary of Pan at Caesarea Philippi-Baniyas, 1988-1993 (Jerusalem, forthcoming).
  • Ma‘oz, Z.-U., Baniyas: The Roman Temples (Qazrin: Archaostyle, 2009).
  • Ma‘oz, Z.-U., Baniyas in the Greco-Roman Period: A History Based on the Excavations (Qazrin: Archaostyle, 2007).
  • Ma‘oz, Z.-U., V. Tzaferis, and M. Hartal, “Banias,” in The New Encyclopedia of Archaeological Excavations in the Holy Land 1 and 5 (Jerusalem 1993 and 2008), 136-143, 1587-1594.
  • Murphy-O'Connor, Jerome (2008) The Holy Land: An Oxford Archaeological Guide from Earliest Times to 1700 Oxford University Press US, ISBN 0199236666
  • Norwich, John Julius (1988) “Byzantium; the Early Centuries” Penguin Books. ISBN 0-14-011447-5
  • Polybius The Rise of the Roman Empire, Translated by Ian Scott-Kilvert Contributor Frank William Walbank, Penguin Classics, 1979 ISBN 0140443622
  • Richard, Jean (1999) The Crusades c.1071-c.1291 Cambridge University press ISBN 0-521-62566-1
  • Salibi, Kamal Suleiman (1977) Syria Under Islam: Empire on Trial, 634-1097 Caravan Books, 1977 ISBN 0882060139
  • Tzaferis, V., and S. Israeli, Paneas, Volume I: The Roman to Early Islamic Periods, Excavations in Areas A, B, E, F, G, and H (IAA Reports 37, Jerusalem 2008).
  • Wilson, John Francis. (2004) Caesarea Philippi: Banias, the Lost City of Pan I.B.Tauris, ISBN 1850434409

Suggested reading on water issues

  • Water for the Future: The West Bank and Gaza Strip, Israel, and Jordan By U.S. National Academy of Sciences, Inc NetLibrary, Jamʻīyah al-ʻIlmīyah al-Malakīyah, Committee on Sustainable Water Supplies for the Middle East, National Research Council, National Academy of Sciences (U.S.) Published by National Academies Press, 1999 ISBN 030906421X,
  • Allan John Anthony, (2001) The Middle East Water Question: Hydropolitics and the Global Economy I.B.Tauris, ISBN 1860648134
  • Amery, Hussein A. and Wolf, Aaron T. (2000) Water in the Middle East: A Geography of Peace University of Texas Press, ISBN 029270495X

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