This item is a hollow pottery head and shoulders of a figurine playing a double flute, like one of the musicians from the cult stand from Ashdod. The figure has a large nose and protruding eyes, and the beard indicates it is male. The core was wheel-made with various other parts handmade and stuck onto the core. Originally it was painted in black and red. The figurine is one of a number of similar figurines found at Malhata. Only one other flute player appears in this assemblage (also male), but there are some female drummer figurines and a range of other anthropomorphic (human-shaped) and zoomorphic (animal-shaped) examples. As the body of the figurine is missing, it is unclear what the item was intended for. It may have been a small anthropomorphic figurine, part of a hollow cult stand, or perhaps part of a rattle with an anthropomorphic body. As the figure plays the flute it probably depicts a worshipper rather than a deity; musical instruments were often used in worship. Comparisons with other figurines from sites such as Horvat Qitmit suggest that it reflects Edomite cultural traditions, from the area of modern Jordan, and close interaction between Edomites and Judeans in the Negev region in the seventh century BCE.
This vessel is a very well preserved kernos ring from Megiddo. The term kernos (plural kernoi) is borrowed from Greek archaeology and refers to a pottery ring with small vessels for holding offerings. As the borrowed terminology suggests, kernoi may have originated in Cyprus or elsewhere in the Aegean, and been brought to the southern Levant by traders or immigrants. Although fragments of four others were found in Megiddo, this example is the most intact. It is made of baked clay and originally featured eight attachments, of which seven have survived. These include a cup, two doves, two pomegranates, one jar and an animal previously thought to be a gazelle but more recently identified as a bull. The prevailing view is that kernoi were ritual vessels, perhaps used for pouring libations. The liquid (likely wine, oil, or milk) could be poured into one of the attached vessels and would run around the hollow ring at the base and fill up the other attachments, which could either be drunk from or used to pour out the liquid. Libation rituals are widely known in the Hebrew Bible and seem to have been a part of daily religious life that anyone could enact anywhere. An example from Jeremiah 19:13, announces judgement on the inhabitants of Jerusalem because they have poured out libations to 'other gods' (that is, gods other than Yhwh) on the roofs of their houses. Jeremiah 7:18 similarly accuses the people of Judah and Jerusalem of pouring libations to the 'Queen of Heaven'. These texts suggest that libation rituals were widespread in late seventh century Jerusalem and Judah. Another example of a kernos is the Tell el-Hammah Kernos.
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.