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To one who knows the historical happenings concerning the war between the dreaded Seleucid King Antiochus Epiphanes IV and Judah Maccabee (story of Hanukkah), they must be always struck with a sense of awe and monumental surprise, for when we take a step back and examine the situation on the eve of the rebellion, the odds were clearly stacked in the Seleucids favour. This earth shattering story, intimately recorded in 1st and 2nd Maccabees of the Apocrypha and celebrated at the winter festival of Hanukkah, has all the colour and depth of any literary masterpiece: friendship, loyalty, faith, love, war, torture, betrayal, triumph, honour, courage, wisdom, virility, and standing against all odds. The small, seemingly insignificant Jewish people, surrounded by the behemoth empire of the Greek Seleucids with their vast armies and endless resources, are victorious over their brutal adversary following decades of war. This Seleucid defeat, eventually led to the weakening and collapse of the proud Seleucid Empire. For the Jews of Judea among the conquered nations which made up the Greek empire, a proper comparison would be to liken Judea to a single white dot on a chalkboard. Yet, it was the Jews who would triumph in battle and not the Seleucids. It was a rabble of Jews who became seasoned warriors, defeating massive armies three to four times their number. How could these Jews, who started out as simple masons, carpenters, priests, scribes, shepherds, butchers, vinedressers, farmers, weavers, and potters even have a chance at success? How could they seize victory over a professional, battle-hardened enemy? One may ask, how was this even possible? Well, let’s examine three clear facts which we know to be true. This examination is not meant to be exhaustive, but hopefully will shed light on how Judah Maccabee, the son of a priest, managed to lead the Jews of Judea in open revolt, staging one of the most incredible, daring, military feats in human history.
Number One: The subservient shall never rise!
The fact of the matter is simple, the idea of Jews rebelling in armed response against their Greek overlords never entered Seleucid thinking. Nobody on the Greek-Seleucid side saw it coming. Either they didn’t believe it at first, chose to out rightly ignore it, never thought it possible, or scoffed at the very idea. To say the Seleucids had a low opinion of the Jews would be a huge understatement. To Seleucid kings, nobles, and generals, the subservient never rebelled. History demonstrated that typically kings and generals led rebellions, amassing militias to their side, (i.e. Xenophon’s 10,000, Caesar and Pompey, or the Greeks versus the Persians) so why would Antiochus Epiphanes IV have treated this any differently?
Obviously communication was much slower than. The record shows that out of a result from the intense competitive lifestyle among Greek officers, information was suppressed and not properly passed on, yet still the Seleucids failed to treat the Maccabee uprising as a genuine rebellion for nearly a year since the initial outbreak, thus giving it time to strengthen and morph into a real problem. But at the grassroots of it all, the Seleucids thought they had no reason to worry. They suspected that they were dealing with nothing more than a gang of cut-throats and treasonous thieves. Even when a modern-day student of history looks back over time, the amount of conflicts started by “nobodies” and “peasants” are barely a fraction of a percentage when weighed against the wars and conflicts started by generals, kings, politicians, and warlords.
In the Seleucid opinion, the Jews were a backwater people, with no combat experience possessing strong religious roots. The Jews were divided among themselves, many adopting the Hellenism of the Greeks. Those who rejected Hellas, clung to their faith in the God of Abraham, Isaac, and Jacob, this category was where the Maccabees would arise from. So, when the rebellion was burning bright and the Maccabees were organizing their campaign to crush the Seleucids, the Greeks were making other plans to invade Parthia (a neighbouring superpower). Around the same time, Antiochus passed strict edicts, forcing all the inhabitants of his realm to adopt Greek customs and worship their gods in an effort to strengthen his western borders, due to his fear of the rising power of Rome. While all of this was going on, Antiochus, who saw himself as the next Alexander the Great, hardly paid any attention to the Jews as a result from his ego, overconfidence, and what history told him in regards to dominated, suppressed people.
Number Two: Bad tactics equal a bloody mess!
The harsh edicts in which Antiochus Epiphanes IV issued to all his subjects, were edicts that made it mandatory for all inhabitants to observe and participate in Hellenistic activities, which included pagan rituals. This was Antiochus’ attempt to unify the subjects of his kingdom, in a two-pronged effort to guard against the rise of Parthia in the east and the might of Rome in the west. Rome was becoming more of an expansionist empire, having already defeated Carthage in two wars for supremacy of the Mediterranean Sea and now held Sicily, Sardina and Corsica, parts of west Africa, and swathes of provinces expanding into Europe. So Antiochus, intimately familiar with the Roman mindset from his days as a hostage, feared that the Roman eye would gaze upon his kingdom. Thus, he took swift action to strengthen his western borders. Antiochus also had to guard against his old rival, the Ptolemaic Empire, which had been a splinter kingdom, ruling out of Egypt, since the death of Alexander the Great in 323 B.C. Since the Jews had fallen under Seleucid rule (190’s B.C.) with the suppression of the Ptolemaic influence, they continued to remain as staunch monotheists in the God of Israel, observing Torah (Bible) and the traditions of their forefathers.
As a result of Jewish refusal to obey his new Hellas laws, Antiochus launched a campaign of persecution, targeting the Jews of Judea which made up the faithful majority who refused to compromise the commandments of Torah and their beliefs in one God. Thus, Judea became divided, with one side making up a significant percentage of Jews (known as Hellenists or Antiochians) who obeyed the king and forsook the Torah, and the other side being compiled of Jews who would rather die then break the commandments. Against overwhelming Seleucid persecution, the Maccabees, led by Judah and his brothers from the village of Modiin, launched a guerilla-style rebellion.
The commander of Jerusalem, Philip of the Phyrgians, failed to take the rebellion seriously, ostracized the Jews and branded them as nothing more than ‘murderers and thieves.’ Meanwhile, Antiochus was rallying a huge army in his capital of Antioch, to invade the lands of Parthia and expand his kingdom. As a result of his inaction, Philip allowed the Maccabees to gain intimate knowledge of the land, establish a system of bases among the friendly villages, create a network of recruiting soldiers to trai them, and settled in the hills around Gophna where they established a base. From here, nearly a year went by in which the Maccabees raided and ambushed Seleucid patrols, slaughtering them, seizing their weapons and armour. After Philip had lost substantial troops, he finally attempted to launch his own campaign into the wilderness, but was quickly destroyed, thereby realizing the threat that faced him. Thus, he had no alternative but to turn to the governor of Samaria for help, Apollonius.
In all his pomp, Apollonius marched 2,500 troops along the Samaritan Road, a road which runs north and south to Jerusalem. This was the easiest and quickest road to take but Apollonius failed to treat the Maccabee threat seriously. Marching his men through the Judean Hills, overcome by heavy armour and cumbersome weapons, they were ambushed by the Maccabees (numbering around 600 men) and massacred…including Apollonius who was decapitated. After this solid victory, Jews flocked to the Maccabee ranks and they went on to win another outstanding victory against Seleucid general, Seron. Seron made almost the identical mistake as Apollonius, except this time taking 4,000 men along a different route, only to be ambushed and slaughtered. Next came Seleucid generals Nicanor and Gorgias, who were commissioned by Seleucid Viceroy Lysias who was governing the capital of Antioch in the king’s absence on his Parthian campaign. Nicanor and Gorgias took an army of 25,000 troops, sought to establish a base camp in Emmaus and chose to divide their forces to launch a double attack against the Jews. However, through Maccabee genius, the Jews dodged Gorgias’ men, leading them on a wild goose chase, and closed in against Nicanor’s 15,000, striking the main base camp at Emmaus with force. In a desperate battle, Judah’s army of 6,000 managed to put to flight Nicanor’s host and capture the camp. Upon Gorgias’ return, he found the camp in ruins, the Maccabees waiting for round-two, and decided to retreat.
When word reached Antioch, Lysias felt he had no choice but to lead his own army. So, he assembled 45,000 men, marched them down the coast, and struck inland for Hebron with plans of reaching Jerusalem from the south. Meanwhile, the Maccabees had been shadowing his advance, and assembling their men outside of Beit Zur, they attacked the marching columns of Lysias’ army and slaughtered 4,000 of them before putting them to flight. Lysias vowed his revenge, and like a dog with its tail between its legs, he withdrew back to Antioch. The Maccabees, unopposed, marched to Jerusalem and captured the city.
The series of Seleucid defeats can only be summed up by stating the obvious: they were unprepared for a guerrilla war, arrogant in their methods, never suspecting what awaited them, unorganized in their tactics, failed to share vital information or treat the threat as credible. The Maccabees on the other hand, capitalized on the Seleucid weaknesses, used their strengths against them, and constantly changed their tactics. They managed to unite the people of Judea, drive out the enemy, and establish an independent Jewish kingdom known as the Hasmonean Kingdom, after the family line of Judah Maccabee.
Number Three: Did anyone mention anything about divine intervention?
“Then all the people fell upon their faces, worshipping and praising the God of heaven, who had given them good success. And so they kept the dedication of the altar eight days, and offered burnt offerings with gladness, and sacrificed the sacrifice of deliverance and praise.” 1st Maccabees 5
To say that the Maccabees did not believe that God had intervened on their behalf would simply be a untrue. The Maccabees were pious men, with scribes, priests, and teachers of Torah amidst their ranks, and they fervently believed that God would deliver them, sustain them, and rescue them from the wrath of Antiochus’ Seleucid war machine. A strong contingent of the Maccabee ranks, were made up of the Hasidim, or ‘pious ones’, who were be the descendents of the Pharisees and Zealots. These men were fiercely loyal to the Torah, the commandments and traditions of their forefathers and would gladly die in order to preserve their faith. The Hasidim guarded the Torah, building a fence of protection around it (as stated in Pirke Avot- Ethics of the Fathers), and were true men of faith in the God of Israel.
Upon the outbreak of the revolt, the Maccabees refused to bow the knee to Seleucid pressure which demanded that they cease: the practice and study of Torah, circumcision of their sons on the eighth day, gathering to worship in houses of prayer or the temple, prayer, and other elements of traditional, biblical Jewish faith. History clearly shows us that many Jews were intimidated and therefore compromised their faith in an effort to “fit in”, but the Jews of Judea, including the Hasidim and Maccabees, out rightly refused. The historical accounts of 1st and 2nd Maccabees demonstrate this refusal to obey Seleucid law as the Maccabees smashed down pagan altars, continued to study Torah, circumcised sons in the villages, and prayed openly as Jews.
Over and over in the Apocryphal accounts of the Maccabees we see prayer to the God of Israel and a genuine faith that He will not abandon them, plastered across it’s pages. We especially see this character of God clearly defined in the Bible throughout the history of Israel. From Moses to King David, to the righteous kings of Judah or the Jews exiled in Babylon, the yearning hope that God will defend His people and avenge them is a strong tone. In the Bible, we see divine intervention, at times, strike down the enemies of Israel, such as the account in the book of Isaiah concerning the plague that wiped out most of Assyrian King Sennacherib’s army in the year 701 B.C.. However, most of the conflicts and happenings in the Bible, pertaining to the enemies of Israel, are displayed with God encouraging Israel to physically march to war through actions of divine judgement or self-defense. We see generals, prophets, prophetesses, and kings of Israel praying to God and seeking wisdom. Whether this is Moses against the Amalekites, Joshua on the eve of battle with Jericho, King David’s war against the Philistines, or King Hezekiah pleading to God about the Assyrian threat, the belief that God would never abandon His covenant people is not something to take lightly. This in no way should paint the picture of ancient Israel being a warmongering nation, as it is clear in the Scriptures that special service was to be given to strangers in the land or other nations who did not provoke them to war, but it should reveal the reality of those days and the hostile nations of the ancient world.
In the historical accounts of the Bible, we see a clear picture in which the ancient people of Israel invaded a hostile land (by the direct word of God) which was made up of wicked nations. Israel was to be at times a tool of judgement by God who had given these nations centuries of time to repent. Thus, the Maccabees viewed themselves as cut from the same cloth. These men and women, who were firmly educated in the Torah and history of their people, recognized the commonalities and dangers they now faced, as seen in past generations. They were a tiny fragment of righteous people, surrounded in a sea of paganism which sought to obliterate them. The Maccabees had no choice but to trust in the promises that God would uphold the covenant, see their righteous cause, and give them victory. The faith of the Maccabees, and the reflection of their strong biblical conviction, already cemented into their hearts, cannot be ignored when weighing out their actions against the Greek armies who marched against them.
By, Peter J. Fast
Like what you read? Keep an eye out for my second novel, 164 B.C. A War of the Jews – to be published this summer 2014 (click on the “Novels” link on my webpage for more info)
Hanukkah, that Jewish holiday where they make silly music videos and eat all kinds of foods immersed in oil. If you have never tasted deep-fried sufganyot (i.e. special jelly doughnuts) then you must. However, apart from sufganyot, what are some familiar sights you will see? Well, if you are in Israel, or at least in a densely populated Jewish neighbourhood, then you will see decorations, people shopping for gifts, hear the music of the Maccabeats, see dreidels for sale, and lots of cheer…plus we cannot forget tasty pastries. The other most notable sight is the Hanukkiah (candelabra with nine stems) in the window’s of people’s homes. The middle candle is called the shamash or the ‘servant/attendant’ candle and that is the one that lights all the others. The festival of Hanukkah, otherwise known as Festival of Lights or Dedication, always begins at sundown and is celebrated for eight days with an extra candle being lit each night as the holiday progresses. Thus, by the eighth day of Hanukkah, you will have a glowing Hanukkiah with nine burning lights (which naturally includes the shamash which always burns). The lighting of the first candle begins on the far right of the lamp stand, and then for every new day an extra candle is added moving towards the left down the Hanukkiah. When lighting the candles one progresses from left to right as new candles are added. There are three blessings (brachot) which are recited the first night when lighting the first candle, and then all the other seven nights only two blessings are recited for the lighting.
But why do Jews light candles in the first place? What are the origins of Hanukkah and why do they love to cook things in oil?
To answer this question we must go back to the year 167 B.C. where the land of Israel was under the control of the Seleucid King Antiochus Epiphanes IV. At that time, Antiochus was attempting to strengthen his realm, against fears of the growing power of Rome in the west. So, Antiochus created edicts and laws that everyone living in his empire had to adopt Hellenism (Greek ways and lifestyle, which also meant they had to accept pagan gods). Antiochus did not foresee this as a problem, for everyone living in his kingdom worshipped multiple gods to begin with, that is everyone but the Jews. Some Jews, who were Hellenized, accepted the king’s laws, for they would rather be Hellenists than oppose the king. But many Jews in the Satrapy of Judea resisted. Thus, a full-scale persecution erupted where it was forbidden for Jews to go to the Temple to worship the God of Israel, read and study the Torah, circumcise their sons, pray, and meet together for worship. Anyone caught doing this was imprisoned, tortured, or murdered. Jews were burned alive in Jerusalem, women were hurled from the walls with their infant sons, and the populace was terrorized. In an effort to flaunt his authority, Antiochus sent his Royal Emissary, Apelles, to Jerusalem and on the 25th of Kislev an image of Zeus (depicted in the likeness of Antiochus for his name Epiphanes meant God-manifest) was erected in the Jewish Temple and a swine was sacrificed on the Burnt Altar. Along with this, Apelles was instructed to travel to all the villages of Judea and force the Jews to erect altars to Zeus and sacrifice swine upon them as a sign of loyalty to the king. Needless to say, this did not bode well for the Jews.
When Apelles, and a small guard of Seleucid mercenaries, arrived in the village of Modiin he met with the village elder, a priest named Mattathias ben Yohannan. Now, Mattathias had five sons: Johanan, Simon, Judah, Eleazar, and Jonathan and they were all devout men. Apelles instructed Mattathias to assemble the village in their best clothes, build an altar, and sacrifice a pig. Mattathias obeyed…but only partially. He assembled all the inhabitants of Modiin in the village center but then refused to build the altar or touch the pig. Apelles forced the inhabitants to build the altar (or had his own men do it) and then began to threaten Mattathias to kill the pig himself or all hell would break loose. Mattathias staunchly refused and before things could get out of hand, a Hellenized Jew offered to make the sacrifice. Upon seeing this, Mattathias rushed the altar, killed the Hellenized Jew and killed Apelles. After that, the entire village attacked the Seleucid guard and slaughtered them all. Then, Mattathias said, “Whoever has zeal for the commandments and Torah follow me.” The Jews of Modiin fled and created a mountain base in the Gophna region. Thus started the rebellion. Shortly after this, Mattathias took ill and died but the mantle of leadership was passed to his son Judah, who became known as Judah Maccabee or Judah the Hammer. There are slight interpretive differences on the exact meaning of Maccabee but we will stick with the common interpretation, ‘Hammer’.
Once Judah was in charge, he set about staging a full rebellion. Mustering together the villages of Judea, they raised hundreds of volunteers who would fight with them, and soon the Jerusalem Seleucid garrison could not repel the revolt. Judah and his men, who became known as Maccabees, became experts in the craft of ambush, and began to slaughter Seleucid patrols on the roads in the hill country. Eventually, Philip, the commander of Jerusalem, had to beg for help from the Governor of Samaria, a man known as Apollonius. In an attempt to squash the revolt, Apollonius march a force of 2,500 men directly south towards Jerusalem. Judah and his army, which numbered less than half of Apollonius’ force, ambushed him among the hills, managed to kill him and wipe out his army. After that, in the year 166, a general named Seron marched to relieve Jerusalem with 4,400 men. He to failed and was killed with his army scattered and defeated.
Once word reached Antioch, the king’s Viceroy Lysias, issued strict orders for the Maccabees to be crushed. These orders were given to three generals named Nicanor, Gorgias, and Ptolemy. The king was campaigning in Parthia, and Lysias wanted the Jewish rebellion wiped out immediately, so Nicanor and Gorgias took a force of 22,000 men, with Ptolemy directing the campaign from his new governorship in the city of Ptolemeus. Nicanor and Gorgias marched south along the coast and then struck inland where they set up a major fortified camp near Emmaus. From there, they scouted the land and discovered a second Maccabee base near Mizpah which was not far away. So, Nicanor and Gorgias conspired, and Gorgias came up with a plan for them to divide their forces. He would march on Mizpah, surprise the Maccabees and defeat them. Nicanor naturally liked the idea and Gorgias set out with around 10,000 men. Now, at Mizpah, Judah Maccabee caught word of what Gorgias was doing and so he took his 6,000 men and abandoned the camp, however not before making it appear as though they were still there. Then he moved through the darkness with his army and journeyed through the hills until he arrived before the Emmaus camp and Nicanor’s slumbering army. Judah then gave orders for his army to form up, and at first light they attacked. Through a heavy battle, Nicanor was defeated with 3,000 casualties and his men fled to the coast. Judah was triumphant and then he had his men plunder the camp before setting fire to half of it. Once this was complete he waited for Gorgias to return. Now, during the night, Gorgias came upon the Maccabee base at Mizpah, and seeing the torch-light and camp still set up, took the bait and attacked it. However, when he found no Maccabees he assumed they had fled into the hills at the news of his approaching army. So, Gorgias gave chase and spent all the night pursuing a phantom. Finally, by morning, an exhausted and angry Gorgias decided to return to Emmaus only to find the Maccabees in possession of it and Nicanor defeated. With that, Gorgias retreated in shame.
Once this news reached Lysias he knew the only way to defeat the Maccabees was for him to personally lead the next army. Thus, he set out raising a large force between 40,000-45,000 men. He marched from Antioch in the spring of 164 and decided on a different route. He headed south, skirting past Samaria and Judea and then struck into the lands of Idumea. Then he turned east, marched his force inland and towards Beit Zur with the desire to head north and approach Jerusalem from the south. His reasoning was simple, the Maccabees had not been operating that far south, would not be comfortable in those lands, and the land was filled with pro-Greek cities loyal to the Seleucid kingdom. If Lysias could get to Jerusalem, he could relieve the garrison, strengthen his army and then set out into Judea with calculated heavy assaults and destroy the Maccabee uprising. However, Judah knew this all to well and leading a force of 10,000 Maccabees he managed to ambush Lysias, slaughter 5,000 of his men and scatter them. Lysias then decided to retreat and Judah marched his army to a vulnerable Jerusalem.
When Judah arrived at Jerusalem, he found the local Seleucid garrison hemmed up in the Akra (a large Seleucid fortress within the city walls next to the Temple Mount) and so Judah and his men strolled into the city and captured it. When they ascended to the Temple Mount they found everything in disrepair and after ordering ritually pure priests to cleanse it, he had the profaned altar rebuilt, the image of Zeus torn down and destroyed and the Temple rededicated.
The legend goes that they only found enough oil to light the great Menorah for one day, yet it would take them eight days to make more oil and the great Menorah was supposed to always burn continuously. So, in faith, they lit the Menorah and it burned miraculously for eight days until they could make more oil. This is where the story of Hanukkah and this is why oil is so important and the eight days of celebration. The Jews celebrate Hanukkah as God’s redemption of His people from tyranny and the freedom that was gained through their struggle. Through the line of the Maccabees, the Hasmonean dynasty was planted, which brought about nearly 110 years of Jewish independence before Rome came in and conquered the land.
Peter J. Fast
Recently, artifacts have been unearthed near Robinson’s Arch which is located at the south-western end of the Temple Mount in the Old City of Jerusalem. The artifacts, which contained three cooking pots and a ceramic oil lamp, were discovered in a hidden cistern beneath the ground near where the famous arch once stood 2,000 years ago. This testifies to the extreme conditions during the siege where Jews found themselves with limited food and in desperate situations. The discovery of the cistern and the cooking pots also confirms the evidence Josephus gives in his “Jewish Wars” where he describes the starvation of the people and how many would hide out in cisterns built beneath their homes in order to eat what little food remained. The discovery of the cistern, also confirms that people could not trust their fellow neighbors or the rebels for fear that their food would be seized, and so they would eat in secret.
The period of the Roman siege of Jerusalem in the year 70 A.D. is a dark period in Jewish history and culminated in the city being destroyed and the Temple burned. Today, this destruction can be viewed at the Davidson Archaeological Center with the massive stones that lay at the foot of the Temple Mount having been hurled onto the streets below by the Romans who pried them apart in search for melting gold from the Temple. One can also view the burnt foundations of a priestly home in the “Burnt House Museum” which is located in the Jewish Quarter not far from the Kotel (Western Wall). Both of these archaeological discoveries, including the cistern with the cooking pots, attest to the desperate struggle between the Jews and Romans in the first century A.D.
By, Peter J. Fast
To read more of the recent discovery click on the link below.
The months of February and March were exciting times for me as a published author. I was able to hold two private book signing parties for close friends in the humble atmosphere of my abode. It was a wonderful time of good wine, cheese, discussion, and celebration. I was able to extend many “thank you’s” to those who made it possible for the publication of my first historical/fiction novel, 70 A.D. A WAR OF THE JEWS.
The party included a brief synopsis of the history leading up to the First Jewish Revolt against Rome, an explanation of the Jewish and Roman world in the First Century, a description of the book, and a public reading of the prologue. Then, for those interested, I signed purchased copies and we all finished the celebration with some wonderful champagne. I am pleased to say that both parties had a warm, friendly, cherished group of people who took part in this important achievement in my life, and they were able to toast further books and future endeavours.
Peter J. Fast
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70 A.D. A WAR OF THE JEWS is available at: Amazon, Barnes and Noble, and through the publisher, AuthorHouse.
Article from Arutz Sheva
By, Gil Ronen
A new archeological find at ancient Shilo fits in with the Biblical narrative regarding the war at Even Ha’ezer, and could confirm scholars’ conjectures as to how Shilo was destroyed.
The First Book of Samuel does not say when and how Shilo, which served as the Israelite capital for 369 years, was destroyed. The latest archeological find at the Shilo site – a broken vase and remains of ashes from a fire – indicate large scale destruction. The remains are from the same period in which the War of Even Ha’ezer against the Philistines was waged.
Israel suffered a crushing defeat in that war, which is believed to have been waged near present-day Afek. The two sons of Eli the High Priest were killed, and Eli himself died upon hearing the news. Worst of all, the Holy Ark, which the Israelites had brought to the battleground, was taken by the Philistines.
Archeologists and scholars now have more evidence to back the assumption that after defeating the Israelites at Even Ha’ezer, the Philistines advanced upon Shilo and sacked it.
An interesting discovery has just been made near the suburb of Tel Aviv called, Herzliya. This find has turned out to be one of the largest caches of gold treasure (100 pieces of gold worth over $100,000.00). The treasure, dates back to the period of the 11th century when the coins were minted in Egypt, and then buried later in the 13th century during the later half of the Crusades. They were discovered buried in a large vessel near the Crusader fortress of Apollonia, which saw much action during the time of England’s king, Richard the Lionheart and most likely around the time of the Battle of Arsuf (1191 AD- Third Crusade) which was between King Richard and the Mameluk ruler Saladin. Also uncovered were the remains of weapons including, stone catapult missiles and a large hoard of arrow heads which all attest to the brutal siege and battles that were fought in this area.
Apollonia has also revealed connections to the Roman, Phoenician, and early Islamic periods which archaeologists have made extensive finds. The discovery of the gold and other artifacts is being carried out by a joint effort between the Tel Aviv University and the Nature Parks Authority of Israel.
I have attached a link to the website which was posted by Arutz Sheva 7 which is a major news outlet in Israel. So, if you wish to read the entire article then just click on the link http://www.israelnationalnews.com/News/News.aspx/157609 and it will open in a new window for you. Enjoy.
By, Peter J. Fast