Throughout much of the Iron Age (c. 1200‒600 BC) Philistia flourished on strong international trade links and, as we shall see below, developed the first monetary system of Palestine in the late 6th‒early 5th century BC. Terrestrial excavations and underwater archaeology of shipwrecks of Philistia have revealed that the Philistines were a highly civilised people.

They were sophisticated seafarers and highly accomplished architects and urban planners, highly artistic potters and weavers and ivory and metalworkers (Dothan 1992). Like the Phoenicians, the Philistines developed advanced naval technology which probably enhanced their reputation as seafaring people. Although their origin (Aegean or Near Eastern) has been seriously disputed among scholars (Berlin 1997) – with the most recent research suggesting they were an indigenous people of the Levant (Evian 2017) – there are good reasons to assume that the evolution of the highly advanced Philistine city-states in Palestine resembled, to some extent, the evolution of the sophisticated ancient Greek polis. In time, and more noticeably during the Hellenic and Roman periods, several cities in Palestine, especially Ascalon in the south and Ptolemais (Acre) in the north, would evolve into typical Greek poleis. The Greek term polis (plural poleis), ‘city-state’, continued to evolve in the course of the ancient period as the ancestor of city, state and eventually citizenship; the Greek term polis (Arabic madinah) persisted into the Hellenic, Roman and Byzantine periods and became common to the naming of cities in Roman- and Greek-speaking Byzantine Palestine; it is also found in modern Palestine in the adapted name of the Palestinian city of Nablus (originally Neapolis).

However, the historical evolution of Nablus (‘new city’) and Iliya/al-Quds/ Jerusalem into the key Arab Islamic madinas in Palestine did not result in cities very different from the earlier Greco-Roman-Byzantine poleis.

Greek‒Roman‒Byzantine urban planning flourished under Islam and is still much in evidence today in the Arab Islamic medieval Old City of Jerusalem, one of the best preserved medieval cities in the world. Like Gaza, Caesarea Maritima and other poleis/madinas in Palestine, Nablus, Gaza, ‘Asqalan, Akka (Acre) and the medieval Islamic City of Jerusalem are classic examples which exhibit both historical continuities and continuous processes of adaption and transformation of the rich urban landscape of Palestine. Furthermore, the Greco-Roman poleis, dominated by small urban social elites, evolved and changed with the development of the centre of governance in the city to signify ‘state’, which included its surrounding villages, and this form of governance (the city with its surrounding villages) is also evident in Byzantine and Islamic Palestine.

However, it should be pointed out that the Greek poleis were unlike other primordial ancient city-states in the Near East like Sidon and Tyre, which were ruled by a king or a small oligarchy, but rather were political entities ruled by their bodies of citizens.

The strong tradition of trading and the technological innovation of Philistia during that period, and the nature of Philistine civilisation – a highly developed and influential Mediterranean culture and polity – have all been confirmed by recent archaeological excavations. The archaeology of Philistia has shown that the Philistine city-states had a highly sophisticated culture, in fact far more advanced in urban and technological development (from iron to pottery) than other contemporary regions of Palestine. Israeli- excavated archaeological evidence for this high level of development of the coast of Philistia was found outside the northern border of the modern city of Tel Aviv (the Israeli metropolis – ‘mother city’ – founded by East European Jewish settlers in 1909 and effectively the capital of the Zionist Yishuv settler colony in Palestine until 1948) in the remains of Tel Qasile, a Philistine town which formed a thriving harbour town through the 12th‒10th centuries BC. These archaeological discoveries were deposited in ‘the Eretz Israel Museum’ on the campus of Tel Aviv University, a historical and archaeological museum in the Ramat Aviv neighbourhood of Tel Aviv. The campus of Tel Aviv University itself was constructed on the ruins of an ancient Philistine town and a modern Palestinian village, al-Shaykh Muwannis, depopulated by the Haganah in March 1948.

Throughout the Iron Age Philistia, with its southern and northern natural borders, emerged as a distinct polity nestling between two powerful trading neighbours, Egypt and Phoenicia, but also cultivated flourishing international trade with the Aegean region in the West and Arabia in the south. This neighbourhood was shrewdly exploited by the Philistines, who used it to develop their international trade links, economy and a distinct geo-political region and material culture (Ben-Shlomo 2010; Thompson 2016). The trade-based economy of Philistia was also a major unifying factor in a country which was shaped by polytheism and cultural hybridity. The Philistines integrated with other local populations and lived in coastal port towns and their surrounding villages. Their key cities were ruled by autonomous kings and their populations were mixed and inteThe grated with other indigenous populations of Palestine. Pottery remains excavated in ancient cities such as Gaza, Jaffa, Ekron, Ashdod, Ascalon and Gath, decorated with stylised birds, provide archaeological evidence for highly developed Philistine cities in ancient Palestine. Ships sailing along the Eastern Mediterranean coast between Egypt and Phoenicia used the harbours of Philistia (Gaza, Ascalon, Ashdod, Jaffa and Tantur/Dor) to replenish supplies and take shelter in stormy weather. Crucially, the cities of Philistia controlled the international trade route of the Via Maris (‘Way of the Philistines’) and charged the trade caravans tolls for passing through their region (Gallagher 1999: 113).

The great trading cities of Philistia were not only credited with introducing iron weapons and chariots to ancient Palestine, but, as we shall see below, also with the creation of the earliest monetary and coinage system in Palestine in the 5th and 4th centuries BC. Regional and distant trade was a key factor in shaping the history of ancient Palestine and must have contributed to the introduction of the coinage of Philistia, which also became known as Philisto-Arabian coins, struck in the period 538‒332 BC (see below); [The] integration [of the Philistines] with the indigenous population resulted in the geographically, but hardly ethnically, distinctive region of Philistia, which was tightly linked to the international trade routes.

These followed the Via Maris, on the one hand, through the Jezreel and in the direction of northern Mesopotamia, and, on the other hand, continued along the coast to the Phoenician seaports of northern Palestine and southern Lebanon. Under Assyrian patronage, Palestine’s expansive trading politics not only dominated the coastal economy but, over the course of the Iron II period, created an integrated South.

Arab trade supported the processing of grains, cattle and fruits from the Northern Negev and coastal plain with the sheep and wool, olives and wines from the Judean foothills and highlands. Among the southern coast’s most important towns were Jaffa, ‘Aphek, Ekron, Ashdod, Gimti (Tall as-Safi), Askelon and Gaza. (Thompson 2016: 165)

In 712, after an uprising by the Philistine city of Ashdod, supported militarily by Egypt, the Assyrian King Sargon II (reigned 722–705 BC)

invaded Pilishte to oust the King of Ashdod Iamani and annexed the whole region; Philistia was brought under direct Assyrian control, in effect becoming an Assyrian province (Thompson 2016: 165), although the King of Ashdod was allowed to remain on the throne (Gallagher 1999: 115). By the time Sargon II died, he ‘had two provinces in Philistia: Dor (Tantur)

and Ashdod, a reliable king in Gaza and a clearly defined border with Egypt (Gallagher 1999: 115).