This eye of Horus amulet is one of a number of similar amulets found at Megiddo. This one is small, made of faience (glazed ceramic), and covered in a blue glaze. It was pierced through horizontally, so may have been hung on a cord and worn as a necklace or accessory. It was found just outside of a building in an area mainly made up of residential houses, in a layer of material dated to around 780–650 BCE. Amulets were thought to be powerful symbols of protection, and their appearance at Megiddo testifies especially to the influence of Egyptian beliefs there. Many more amulets of a wide variety of different types have been found all over the Levant, attesting to the intermingling of religious belief and daily life.
This altar was one of three limestone altars found in the vicinity of a storeroom in Megiddo. This one is carved from a single block of stone, has horns at the top four corners and tapers toward the bottom of the stand. It is partially discoloured by fire. These altars are usually interpreted as incense altars, because they are too small for animal sacrifice, although grains or other small offerings may also have been burnt on them. The horns may symbolize the divine, or indicate that the altars are imitations of architectural structures (towers), or they may have been intended to hold the bowl or vessel in which the offerings were burnt. Quite possibly they are a combination of all three. Altars such as these are predominantly known in the western ancient Near East, and are especially common in Israel and Judah between the eighth and fifth centuries BCE. They could have been used to make offerings to any deity, as incense and burnt offerings were part of everyday cultic activity. The Bible attests to incense being burnt to Yhwh (e.g. Exodus 30; Leviticus 16; 1 Kings 9), as well as to other gods (e.g. 1 Kings 11:8; Hosea 2:13). Both Zephaniah (1:4-5) and Jeremiah (19:13) attest that the people of Jerusalem were burning offerings, usually identified as incense, on the rooftops of their houses, and a small incense altar like the one above was found in a rooftop collapse at Ashkelon. Two incense altars have been found in Iron IIC contexts in the City of David excavations and can be seen in the Israel Museum. The small size of these altars and the fact that they are often found in domestic or industrial contexts suggests that they were part of popular religious practice, perhaps mirroring some of the rituals which took place in the larger temples. They are part of a wider architecture of ritual which includes the Altar from Tel Rehov, the Offering Stand from Jerusalem and the Musicians Cult Stand from Ashdod.
This two-part cult stand from Megiddo is unusually well preserved. Often only one part of two-part stands survive. The offering stand is conical, made of clay, and yellow in colour, with a red wash on the bottom part of the stand up to the ridge above the window and on the bowl. The bowl and the upper part of the stand are encircled with leaves, and those on the stand have a red line decoration. The bowl would have been joined to the stand by a pin going through the hole visible on the neck of the stand. The inside of the bowl was discoloured by fire. The offering stand was found in an area with only fragmentary architectural remains, but a wealth of domestic finds, such as ovens, silos, mortars, pottery, and evidence of textile and (bronze) metal work. As there was no evidence of a temple in the area where the stand was found, it is most likely an example of domestic cultic practice. A variety of offerings could have been placed in the bowl, including liquids for libations, grains or food offerings, or incense. The discolouration by fire suggests incense or some kind of offering by burning is likely. Without an inscription on the stand it is impossible to identify which deity was venerated through its use, but the leaves probably point to a fertility deity linked with agriculture. Offering stands of various types, shapes and sizes have been found from all over the Levant; they seem to have been a normal part of cultic practice, whether used more officially in temples or as part of daily life in the domestic sphere.See also the Altar from Tel Rehov, the Horned Incense Altar from Megiddo and the Musicians Cult Stand from Ashdod.
Many different goddesses were worshipped throughout the ancient Levant. This figurine of a goddess was excavated from a house at Megiddo which seems to have been part of a larger compound. The goddess is wearing a headress, a collar and a long robe, and has bracelets on her wrists. The figurine's edges are neatly trimmed, and her features are outlined with hatching.The many goddess of the ancient Near East were often depicted similarly by artists, which makes it difficult to identify which goddess is represented by a particular figurine. Candidates for this figurine include Athirat, Anat, Astarte, Qudshu, Ishtar and Asherah. Goddess worship is attested throughout Israel’s history, with the biblical texts' authors engaged in a seemingly futile effort to persuade their audience to stop such practices. The Bible condemns of worship of the “Ashtartes” (for example, Judges 10:6; 1 Samuel 12:10) and worship of Asherah (for example, Judges 3:7; 1 Kings 18:19; Jeremiah 17:2). Goddess worship is connected several times with Jerusalem; King Solomon is said to have set up a temple for Ashtarte which was later destroyed by King Josiah (1 Kings 11:5-7; 2 Kings 23:13), while the goddess Asherah seems to have had a role in the Jerusalemite cult (1 Kings 15:13; 2 Kings 21:7; 23:4, 6, 7). The book of Jeremiah also attests to a cult of the “Queen of Heaven”, worshipped in the streets of Judah and Jerusalem (Jeremiah 7:17-19; 44:15-19).
Ba'al—literally 'lord'—was a storm and fertility god widely known and worshipped in ancient Canaan, as recorded in biblical and non-biblical texts. He appears regularly in the Ugaritic texts from Ras Shamra and in numerous biblical texts, such as 1 Kings 18; Hosea 2:16–20; 2 Kings 11:17; 23:4–5; Zephaniah 1:4; and Jeremiah 2:8; 19:5, where he is a frequent object of the authors' ire, as they argue that the Israelites should worship Yhwh alone.This statuette of the god Ba'al is made of bronze and plated with gold. The deity is seated and holding an unidentified object in its left hand, while the right hand is missing. The facial features of the god are outlined with a black inlay and the left ear is pierced with an earring (missing from the right ear). The god is wearing a conical headdress and a long robe. The statuette was found in debris during the excavation of a Temple at Megiddo. The excavators dated it to Late Bronze Age layers. Although the original throne of the god and small parts of the statuette are missing, on the whole it is remarkably well preserved.