What does archaeology say about effective peace treaties?: ancient history can tell us a lot about what works and what doesn't when it comes to successful treaties
I recently lectured on ancient treaties. These fall into two main categories: parity treaties between two relatively equal parties and suzerain-vassal treaties between a dominant, usually foreign polity (suzerain) and a subject tributary state (vassal). We have evidence for both types from the easte...
Main Author: | |
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Format: | Print Article |
Language: | English |
Check availability: | HBZ Gateway |
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Fernleihe: | Fernleihe für die Fachinformationsdienste |
Published: |
Soc.
2020
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In: |
Biblical archaeology review
Year: 2020, Volume: 46, Issue: 3, Pages: 6 |
Standardized Subjects / Keyword chains: | B
Archaeology
/ Peace treaty
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IxTheo Classification: | HH Archaeology NCA Ethics |
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520 | |a I recently lectured on ancient treaties. These fall into two main categories: parity treaties between two relatively equal parties and suzerain-vassal treaties between a dominant, usually foreign polity (suzerain) and a subject tributary state (vassal). We have evidence for both types from the eastern Mediterranean and Mesopotamia. | ||
520 | |a The lecture was part of a course I teach on global religious conflict into which I incorporate as much biblical archaeology as I can. By giving my students ancient examples of peace treaties, I hoped they could glean key elements present in the effective treaties and absent from the ineffective ones. | ||
520 | |a We talked about two treaties discussed in the Bible for which we have no archaeological evidence: the treaty between King Hiram of Tyre and King Solomon in which both parties received benefits (1 Kings 5:1-12) and the deceptive treaty proffered by the Gibeonites to the Israelites (Joshua 9:3-27), which led to the mistreatment—but not the death—of the Gibeonites. While the first treaty is described positively, the second is cast in a negative light—even though it benefitted the Israelites. | ||
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