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                <text>Kurkar Ridge along Seashore Coastal Plain</text>
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                <text>The coast of northern Israel, between Tel Aviv and Haifa, is characterized by “kurkar” ridges. The term “kurkar” refers to sea-sand that has hardened into rock. This results from a mineral reaction between the sea water and shore sediments producing a carbonate cement. This naturally occurring phenomenon has preserved this part of the coast from development because the cement-like ridges posed an obstacle to the construction of sea ports.</text>
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                <text>Mortuary Temple of Ramesses III (Medinet Habu, Luxor, Egypt)</text>
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                <text>This image shows the burial-temple complex of Ramesses III (1186–1155 BCE), one of the last powerful Egyptian kings.&#13;
The walls display an impressive array of inscriptions, hieroglyphics, and decorated reliefs. Some tell the story of the rise of the “Sea People” known as the “Peleshet.” These are the biblical Philistines, from which the modern term “Palestine” is derived. Ramesses inscriptions boast of victory over the Peleshet, but this probably includes more exaggeration than fact. Such boasting, at any rate, attests to the growing presence of sea-faring people into the eastern Mediterranean who sought to escape the economic crisis of the late Bronze Age. These “Sea People” ventured east and filled a power vacuum left by diminution of the Egyptians and Hittites.</text>
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                <text>This wonderfully preserved papyrus, probably created around 1,200 BCE, is one of the longest papyri that has been preserved from ancient Egypt (it is almost 138 feet long). It is divided into three parts; this section is in the part describing the reign of Ramses III (1184-1153 BCE) and the internal civil conflict that was present in Egypt at the beginning of the 20th Dynasty (which lasted from 1186-1069 BCE). In part it describes his battles against the Peoples of the Sea. The text is written in hieratic, which is a cursive script that evolved from hieroglyphics (and was easier and quicker to write than the cumbersome symbols of hieroglyphics).</text>
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                <text>This bronze figurine of Osiris (one of the two traditional Egyptian gods, the other being Isis) was found at Ashkelon and dates to the 4th century BCE. Both Isis and Osiris had become very popular throughout the Mediterranean, and although this figurine depicts Osiris in the traditional Egyptian attire and stance, it was found in the bronzesmith's shop and so is known to have been cast at Ashkelon.</text>
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                <text>This artist's rendition of a cult structure at Horvat Qitmit in the eastern Negev Desert has been identified as being Edomite, and as dating to the 7th-6th centuries BCE, on the basis of its pottery. In addition to the pottery, many fragments of clay figures and life-sized statues were also found. The building to the upper right has three rectangular rooms that open to the south. The floors were found to be under a foot of ashes. In front of the building were two major open-air installations: a 3-foot by 4-foot platform standing within a walled court (upper left) and a circular stone enclosure within which was found a stone altar, a 3-foot-wide plaster-lined basin and a 3-foot-deep stone-lined pit. Nothing is known of how these features were used, but the presence of figures and figurines, as well as the ashes in the rectangular rooms, have led scholars to suggest that these structures served religious purposes. Note the open-air characteristics of this structure, which may point to the nomadic nature of its builders/users.</text>
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              <text>Timna</text>
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              <text>Timna</text>
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                <text>This photo shows a small one-room temple enclosure near the copper mines of Timna in the eastern Sinai Desert. It was originally built to the Egyptian goddess Hathor in the 14th or 13th century BCE. Later in the 13th or early 12th century BCE the Egyptian shrine was refurbished by Midianites. The Egyptian hieroglyphs were removed and the Hathor pillared-images were moved (one was planted in the ground upside-down). It seems that in this period the object of worship was a copper serpent with a gilded head.</text>
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                <text>This shrine model and pillar figurines were not actually found together, but have been photographed together because they are cult objects from the end of the Israelite period (8th-7th centuries BCE). The shrine model was made from an inverted water jug, one side of which was sliced off, after which the two pillars with double volutes were applied. The dove with spread wings (above the doorway) and the three figurines were closely associated with the cult of Astarte.</text>
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            <description>An account of the resource</description>
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                <text>The pottery shown here is typical of Israelite pottery from the Iron II period (10th-7th centuries BCE). The folded shapes in the foreground are folded lamps. Oil would be placed in the bowl-like part and a wick would be placed in the narrow portion (note that soot is still visible there).</text>
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            <name>Date</name>
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