Caesarea Philippi

Caesarea Philippi

Caesarea Philippi: remnants of the temple of Pan with Pan's grotto. The white-domed shrine of Nabi Khadr shows in the background.
Golan Heights
Shown within Golan Heights
Alternate name Neronias
Location Golan Heights
Coordinates 33°14′46″N 35°41′36″E / 33.246111°N 35.693333°E / 33.246111; 35.693333
Type settlement
Cultures Hellenistic, Roman
Not to be confused with Philippi of Macedonia (modern Greece), or with Caesarea Maritima on the Mediterranean, or the town Caesarea in Israel, or with Caesarea Mazaca in Cappadocia..(This site is identical with Banias)
This article deals with the history of the site known today as Banias between the Hellenistic and Early Islamic periods. For other periods see Banias

Caesarea Philippi - Ancient Greek: Καισαρεία Φιλίππεια or Caesarea Paneas (Καισαρεία Πανειάς); called "Neronias" for a short period of time - was an ancient Roman city located at the southwestern base of Mount Hermon. It was adjacent to a spring, grotto and related shrines dedicated to the Greek god Pan, and called "Paneas" since the Hellenistic period, a name which mutated in time to Banias, as we know it until today (not to be confused with Baniyas in northwestern Syria). The surrounding region was known as the "Panion".

The city is mentioned in the Gospels of Matthew[1] and Mark.[2] The city is now nearly uninhabited: it is an archaeological site in the Golan Heights called Banias.

Banias does not appear in the Old Testament. Philostorgius, Theodoret, Benjamin of Tudela, and Samuel ben Samson all incorrectly identified it with Laish (Tel Dan)[3] while Eusebius of Caesarea accurately places Dan/Laish in the vicinity of Paneas at the fourth mile on the route to Tyre.[4]


Hellenistic Paneas

Further information: Banias
Ruins of the Agrippa palace in "Neronias/Caesarea Philippi"
Ruins of the Agrippa palace.

Alexander the Great's conquests started a process of Hellenisation in Egypt and Syria that continued for 1,000 years. Paneas was first settled in the Hellenistic period. The Ptolemaic kings, in the 3rd century BC, built a cult centre.

Panias is a spring, today known as Banias, named for Pan, the Greek god of desolate places. It lies close to the "way of the sea" mentioned by Isaiah,[5] along which many armies of Antiquity marched. In the distant past a giant spring gushed from a cave in the limestone bedrock, tumbling down the valley to flow into the Huela marshes. Currently it is the source of the stream Nahal Senir. The Jordan River previously rose from the malaria-infested Huela marshes, but 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.[6] The water no longer gushes from the cave, but only seeps from the bedrock below it.

Paneas was certainly an ancient place of great sanctity and, when Hellenised religious influences were overlaid on the region, the cult of its local numen gave place to the worship of Pan, to whom the cave was dedicated and from which the copious spring rose, feeding the Huela marshes and ultimately supplying the river Jordan.[7] The pre-Hellenic deities that have been associated with the site are Ba'al-gad or Ba'al-hermon.[8]

The Battle of Panium is mentioned in extant sections of Greek historian Polybius' history of "The Rise of the Roman Empire". The battle of Panium occurred in 198 BC between the Macedonian armies of Ptolemaic Egypt and the Seleucid Greeks of Coele-Syria, led by Antiochus III.[9][10][11] Antiochus's victory cemented Selucid control over Phoenicia, Galilee, Samaria, and Judea until the Maccabean revolt. The Hellenised Sellucids built a pagan temple dedicated to Pan (a goat-footed god of victory in battle [creator of panic in the enemy], desolate places, music and goat herds) at Paneas.[12]

Roman Period

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)

During the Roman period the city was administered as part of Phoenicia Prima and Syria Palaestina, and finally as capital of Gaulanitis (Golan) was included together with Peraea in Palaestina Secunda, after 218 AD. The ancient kingdom Bashan was incorporated into the province of Batanea.[13]

Herod and Philip (20 BC-AD 34)

On the death of Zenodorus in 20 BC, the Panion, which included Paneas, was annexed to the Kingdom of Herod the Great.[14] He erected here a temple of "white marble" in honour of his patron. In the year 3 BC, Philip II (also known as Philip the Tetrarch) founded a city at Paneas. It became the administrative capital of Philip's large tetrarchy of Batanaea which encompassed the Golan and the Hauran. Flavius Josephus refers to the city as Caesarea Paneas in Antiquities of the Jews; the New Testament as Caesarea Philippi (to distinguish it from Caesarea Maritima on the Mediterranean coast).[15][16] In 14 AD, Philip II named it Caesarea in honour of Roman Emperor Augustus, and "made improvements" to the city. His image was placed on a coin issued in 29/30 AD (to commemorate the founding of the city), this was considered as idolatrous by Jews but was following in the Idumean tradition of Zenodorus.[17]

Province of Syria (AD 34-61)

On the death of Philip II in AD 34, the tetrachy was incorporated into the province of Syria with the city given the autonomy to administer its own revenues.[18]

"Neronias" (AD 61-68)

In 61 AD, King Agrippa II renamed the administrative capital as Neronias in honour of Roman Emperor Nero: "Neronias Irenopolis" was the full name.[19] But this name held only till 68 AD when Nero committed suicide.[20] Agrippa also carried out urban improvements[21] It is possible that Neronias received "colonial status" by Nero, who created some colonies[22]

During the First Jewish–Roman War, Vespasian rested his troops at Caesarea Philippi in July 67 AD, holding games over a period of 20 days before advancing on Tiberias to crush the Jewish resistance in Galilee.[23]

Gospel association

Main article: Confession of Peter

In the Synoptic Gospels, Jesus is said to have approached the area near the city, but without entering the city itself. Jesus, while in this area, asked his closest disciples who they thought he was. Accounts of their answers, including the Confession of Peter, are found in the Synoptic Gospels of Matthew, Mark, and Luke.

Here Saint Peter made his confession of Jesus as the Messiah and the "Son of the living God", and Christ in turn gave a charge to Peter.

According to the Christian ecclesiastical tradition, a woman from Paneas, who had been bleeding for 12 years, was miraculously cured by Jesus.[24]

Byzantine Period

Julian the Apostate

On attaining the position of Emperor of the Roman Empire in 361 AD Julian the Apostate instigated a religious reformation of the Roman state, as part of a programme intended to restore the lost grandeur and strength of the Roman State.[25] He supported the restoration of Hellenic paganism as the state religion.[26] In Panease this was achieved by replacing the Christian symbols. Sozomen describes the events surrounding the replacement of a statue of Christ (which was also seen and reported by Eusebius):-

"Having heard that at Caesarea 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." [27]

Early Islamic period

Main article: Banias

In 635 AD, Paneas gained favourable terms of surrender from the Muslim army of Khalid ibn al-Walid, after the defeat of Heraclius' army. In 636 AD, a newly formed Byzantine army advanced on Palestine, using Paneas as a staging post, on the way to confront the Muslim army at Yarmuk.[28]

The depopulation of Paneas after the Muslim conquest was rapid, as the traditional markets of Paneas disappeared (only 14 of the 173 Byzantine sites in the area show signs of habitation from this period). The Hellenised city fell into decline. The council of al-Jabiyah established the administration of the new territory of the Umar Caliphate, and Paneas remained the principal city of the district of al-Djawlan (the Golan) within Jund Dimashq, jund meaning "military province" and Dimashq being the Arabic name of Damascus, due to its strategic military importance on the border with Filistin (Palestine).[29]

Around 780 AD, the nun Hugeburc visited Caesarea and reported that the town had a church and a "great many Christians".[30]

Bishopric (Byzantine Period until present)

Caesarea Philippi became the seat of a bishop at an early date: local tradition has it that the first bishop was the Erastus mentioned in Saint Paul's Letter to the Romans (Romans 16:23). What is historically verifiable is that the see's bishop Philocalus was at the First Council of Nicaea (325 AD), that Martyrius was burned to death under Julian the Apostate, that Baratus was at the First Council of Constantinople in 381. Flavian, (420)Bishop of Ceasarea Philippi[31][32][33][34] and Olympius at the Council of Chalcedon in 451 AD. In addition there is mention of a Bishop Anastasius of the same see, who became Patriarch of Jerusalem in the 7th century.

In the time of the Crusades, Caesarea Philippi became a Latin Church diocese and the names of two of its bishops, Adam and John, are known.[35][36][37][38] No longer a residential bishopric, Caesarea Philippi is today listed by the Catholic Church as a titular see.[39] It is also one of the sees to which the Greek Orthodox Church of Antioch has appointed a titular bishop.


Today Caesarea Philippi is a site of archeological importance, and lies within the Hermon Stream Nature Reserve.[40] The ruins are extensive and have been thoroughly excavated. Within the city area the remains of Agrippa's palace, the Cardo, a bath-house and a Byzantine-period synagogue can be seen.[41]

See also

Further reading


  1. Matthew 16:13
  2. Mark 8:27
  3. Provan, Long & Longman 2003, pp. 181–183; Wilson (2004), p. 150; de Saulcy & de Warren (1854), pp. 417–418
  4. de Saulcy & de Warren (1854), p. 418
  5. Isaiah 9:1
  6. Wilson (2004), p. 2
  7. Kent (2007), pp. 47–48
  8. Bromiley (1995), p. 569
  9. Perseus Digital Library. TUFTS University Polybius Book 16 para 18
  10. Perseus Digital Library. TUFTS University Polybius Book 16 para 19
  11. Perseus Digital Library. TUFTS University Polybius Book 16 para 20
  12. Chambers Dictionary of Etymology: The Origins and Development of Over 25,000 English Words Edited By Robert K. Barnhart, Sol Steinmetz (1999) Chambers Harrap Publishers L, ISBN 0-550-14230-4, p 752
  13. "The Edinburgh New Philosophical Journal".
  14. Wilson (2004), p. 9
  15. Matthew. 16:13
  16. Flavius, Antiquities of the Jews Book XVIII chapter II para 1 (p. 402)
  17. Wilson (2004), pp. 20–22
  18. Wilson (2004), p. 23
  19. Neronias Irenopolis
  20. Madden, Frederic William (1864) History of Jewish Coinage, and of Money in the Old and New Testament B. Quaritch, p 114
  21. "As for Panium itself, its natural beauty had been improved by the royal liberality of Agrippa, and adorned at his expenses" (Flavius, War of the Jews, Book III, chapter X, para 7 (p. 584)).
  22. Caesarea Philippi under Nero was called "Neronias" (in Spanish)
  23. Emil Schürer, Fergus Millar, Géza Vermès (1973) The History of the Jewish People in the Age of Jesus Christ (175 BC-AD 135) Continuum International Publishing Group, ISBN 0-567-02242-0 p 494
  24. Luke; 8:43. Mark 5:23 Matthew 9:20
  25. Norwich (1988), pp. 88–92
  26. Brown (1971), p. 93
  27. Wilson (2004), p. 99
  28. Wilson (2004), p. 114
  29. Wilson (2004), pp. 115–116
  30. Wilson (2004), pp. 118–119
  31. Richard Price, Michael Gaddis, The Acts of the Council of Chalcedon, Volume 1 (Liverpool University press, 2005)p301.
  32. Karl Joseph von Hefele, A History of the Councils of the Church: To the close of the Council of Nicea, A.D. 325 (T. & T. Clark, 1871)p35.
  33. Letters 1–50 (The Fathers of the Church, Volume 76) (CUA Press, 1 Apr. 2007)p70.
  34. Karl Joseph von Hefele, A History of the Councils of the Church: To the close of the Council of Nicea, A.D. 325 (T. & T. Clark, 1871) p35.
  35. Pius Bonifacius Gams, Series episcoporum Ecclesiae Catholicae, Leipzig 1931, p. 434
  36. Michel Lequien, Oriens christianus in quatuor Patriarchatus digestus, Paris 1740, Vol. II, coll. 831-832
  37. Konrad Eubel, Hierarchia Catholica Medii Aevi, vol. 1, p. 387; vol. 5, p. 305; vol. 6, p. 326
  38. Raymond Janin, v. Césarée de Philippe, in Dictionnaire d'Histoire et de Géographie ecclésiastiques, vol. XII, Paris 1953, coll. 209-211
  39. Annuario Pontificio 2013 (Libreria Editrice Vaticana 2013 ISBN 978-88-209-9070-1), p. 867
  40. Hermon Stream (Banias) Nature Reserve at INPA website
  41. article at


External links

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