Throughout this series a particular archaeological site has been cropping up. Located in the West Bank, Palestine this site has the name Tell es-Sultan, but is better known by a biblical name – Jericho. We will be looking at Tell es-Sultan during the first half of the eighth-millennia BCE as this is roughly when archaeologists date its most iconic structure – the Tower of Jericho. With this post we will look at the origins of Jericho, what life was like there, and why they built the staggering walls and tower.
Tell es-Sultan: Setting the Scene

Jericho has been excavated for a very long time with some of the earliest people to look at the site being the early Christian community in Palestine who formed a small community on the Jericho Oasis. The first of what we might consider ‘modern’ excavations took place in 1868 when British army officer and amateur early archaeologist Charles Warren got a commission to excavate in Palestine. He did not initial find anything at the site, writing it off as being of ‘little interest’, and left for Jerusalem. He had a strange career and would later served as commissioner for the Metropolitan Police where he tried, and failed, to catch Jack the Ripper. The next major excavation would be undertaken in the 1950s when Palestine was under Jordanian rule. Heading the excavation was a pioneer in archaeology called Kathleen Kenyon who was an Oxford graduate and had already participated in a monumental archaeological excavation. In the 1920s she joined an all-women team to Zimbabwe, then called Rhodesia, excavating Great Zimbabwe and categorically proved what local Africans had been saying for years, that the site was made by Africans. For more information on Great Zimbabwe please read our other post here. Kenyon focused on stratigraphy as a way to properly capture the changes to Tell es-Sultan over the millennia, and was keen to hire local displaced Palestinians in the excavation. Tell es-Sultan is located close to the Ein es-Sultan refugee camp which had been formed in 1948 thanks to Israel’s ethnic cleansing of Palestinians. From 1952 to 1957 the excavation provided an economic lifeline for a displaced community. Israel’s invasion of the West Bank in 1967 and Apartheid policies meant no major excavation took place until the Italian-Palestinian Expedition of 1997 to 2017. This joint Italian-Palestinian team gave new insights into the site, and was a key driving force behind UNESCO declaring it a World Heritage Site in 2023.
Tell es-Sultan was in use for over 9,000 years from around 10,000 BCE to around 900 BCE, although it was not consistently occupied for this entire period. Tell es-Sultan is one of the sites often highlighted as having the title of ‘oldest city’ in history, but it was far from the only place where we see the construction of permanent settlements. In this series we have already looked at some of those sites – there were Tell Qaramel and Abu Hureyra in Syria and Göbekli Tepe in Turkey. The occupation of Tell es-Sultan, at least in part, coincided with the occupation of these sites with the same culture that occupied Abu Hureyra and Tell Qaramel, the Natufians, also being behind Tell es-Sultan. From 10,000 BCE we see aross west Asia a series of cultures who begin remaining in a single area, ‘sedentarism’, and began the domestication of grains and hoofed animals. This was the early origins of agriculture in west Asia, what pioneering archaeologist Vere Gordon Childe called the ‘Agricultural Revolution’. This came even before the widespread development of pottery – archaeologists refer to this period as the Pre-Pottery Neolithic (c.9,600-6,500 BCE). Why this began is still at hotly debated topic, but it seems the changing climate put pressure on communities who found that by ensuring the cultivation of wheat, barley, and einkorn they could have an ample supply of food.
Tell es-Sultan: A Proto-City

Tell es-Sultan has been described as a proto-city which is a settlement that does not show clear signs of an organised form of urban planning. However, Tell es-Sultan does begin to enter the ‘city’ definition based on the evidence of the walls and tower. We will discuss these later and will instead look at what the settlement was like during the Pre-Pottery Neolithic (PPN). Class distinctions were not noticeable during this period. Kenyon and successive archaeologists have found evidence of emerging societal hierarchies around the third millennia BCE, but in the PPN these signs are lacking. None of the preserved settlements show signs of being larger, having more goods, or being differently decorated as we see later on, however this does not mean that no hierarchies existed. Hierarchies may have existed through personal relations and social standing, rather than access to goods. Even the construction of the walls and tower may not have been done through the coercion of labour, but could have been done from a sense of communal understanding. The move from hunter-gathering to sedentary agriculture has never been a clean one, and up to the present it is common to see communities use both hunter-gathering and cultivation. The number of gazelle bones indicate that people were still regularly hunting them, but there were scythes preserved in large numbers. Attached to the Tower was a silo that stored grain, and silos existed in homes implying a need for individuals to have their own food supply. During the PPNA, (9,600-7,500 BCE), stone silos for storing water, food, and domestic waste were a common feature of homes.
Tell es-Sultan was well positioned to become a large settlement. The nearby oasis, which still provides water to Palestinian villages today, provided fertile land for growing grains. This provided enough resources so Tell es-Sultan could start growing in size so by the 8000s BCE there were certainly hundreds to perhaps thousands of people living in the settlement. Homes were roughly loaf-shaped, made of mudbrick and were built with no sense of an organised city planning. Some were built to purposefully have courtyards so different dwellings could come together and socialise, whereas others stood alone. As people moved on or died new people would move in, or perhaps tear down old dwellings to build on top of it. This is how, over millennia, the tell, an artificial mound, developed.
Tower and Walls

Around 8,000 BCE the people of Tell es-Sultan constructed what easily would have been the largest structures at that time. Along the west side of the settlement, conspicuously not along the east, was a large wall. It stood 3.6 metres (11.8 feet) high and 1.8 metres (5.9 feet) wide at the base. Inside the wall was a tower that was the tallest manmade structure in history to that time, and it would not be exceeded in height for another four-thousand years. At its base the Tower had a diameter of 9 metres (29.5 feet) and stood 8 metres (26.2 feet) high, and was made of 1,000 tons of stone. From base to summit there were 22 steps made of stone. The Tower was an icon, one that would have inspired awe in anyone who saw it. Again, we do not know how they built the walls and tower; not as in what tools and materials, but as to what social forces were used to build them. As mentioned, we do not know if hierarchies existed to enact some form of social coercion to build the wall and tower, or if the people of Jericho felt a desire to construct it.
Originally, it was believed that the wall and Tower was for defensive measures. We normally build walls to defend things, and the Tower was certainly tall enough to give the defenders an ability to rain down projectiles. Sites in Sudan and Kenya do show that prehistoric warfare was not unheard of and could be brutal, so a defensive origin seems obvious. However, since the 1980s this theory has been debated, and Omar Bar-Yosef highlighted that we do not actually have evidence of warfare among the Natufians. There are no other foritified settlements during the PPN; we have no large amounts of weapons used for offensive means and not simply hunting found; the Tower was inside the wall making it more difficult to defend a wall; and we do not know who could have possibly be the attackers. Bar-Yosef suggested that the wall’s defensive nature was not against other communities, but it was defensive against nature itself. At the end of the Younger Dryas the climate was becoming wetter, and west Asia was seeing more rain. Floods and mudslides posed a threat to the community, so a wall served as a way to protect the community from a natural disaster. That does not mean that the Tower and walls were never used to defend Tell es-Sultan. It was supposed to inspire awe. Ran Barkai and Roy Liran expanded on this theory, arguing that the Tower aligned with the stars and local geographical features making it a spiritually symbolic structure.
History Rhyming – Walls and Roman Frontiers
Walls like those at Jericho can hold multiple functions and meanings. If a state or community wanted to create a visually impressive structure to show its boundary or power a large wall is a significant way to show exactly this. One example of this which springs to mind is Hadrian’s Wall. During the reign of Hadrian the emperor decided that the empire had grown too large which made it ungovernable and vulnerable to attack. He decreed that a wall was to be made demarcating the border between the Roman Empire and the lands of the ‘barbarians’ beyond it. In some areas natural borders like the Atlas Mountains or the Rhine created a border, in others a wall had to be built. You can find traces of the wall all across Northern Africa, west Asia, and Europe, but the most noticeable one lies in northern England as it was primarily made of stone. Obstensibly, Hadrian’s Wall was defensive. Regular checkpoints were positioned along it, and soldiers guarded the wall from all across the empire. However, that was not its main function. It was to control trade. People who wanted to trade were forced into specific gates where they could be taxed, something they could not do before. Like at Jericho this wall was to show how powerful Rome was. Large, impassable, and extending as far as the eye could see the wall was to show whoever came near just how powerful Rome was.
Life and Death in Jericho

People lived in Jericho for millennia. The regular building on top of houses to build new ones ended up meaning that the walls and Tower were abandoned by around 7,800 BCE. Why, we do not know, but it seems that the building of new buildings had made the structures no longer needed. New layers effectively forced Jericho above flood lines rendering the walls not as needed. As the PPNA gave way to the PPNB shortly after the abandoning of the Tower changes came to Jericho. Houses became more cigar-shaped causing buildings to slowly become more and more rectangular. What remained the same with these houses was actually what was under them. In Tell es-Sultan people lived with their dead. Relatives were buried under the house with little goods deposited with them, left for a bit, and then had their heads removed which was reburied somewhere else in the community. Kenyon’s excavation found around 276 burials in people’s homes, and this continued through to the PPNB.
Throughout both the PPNA and PPNB it seemed that only the skulls of adults were removed, with the exception of one area which had five infant skulls. Kenyon believed that this was a specific altar. Of the bodies found in Jericho around 40% were children and infants but it was only those five infants which had been decapitated. For PPNB bodies the living began putting plaster over the skulls and would often place cowrie shells over where the eyes would be in life. It has been theorised that this was an ancestor cult, which would also explain why it was only adults who had this done and not the children. This seems to have been a common feature as plastered skulls, or even the action of severing the heads of the deceased, as part of preparing the dead was common in the region. This even extended far outside of Palestine – to the north in Turkey the site of Çatalhöyük, which was founded at the end of Jericho’s PPNB, also had deceased relatives decapitated. The specific reason for this we do not know, but it shows some fascination with the head as the essence of the being. We see a communal aspect of Jericho’s society with the burial. While the body was buried with the family it was the skull, the body part that it most identifiable, that was buried in a more communal area. Without distinction, everyone was part of this system.
Other Events:
Other events happened in the first half of the eigthth millennium. Here are some of them:
- Around 7560 BCE the Rotoma Caldera, part of the Taupō Volcanic Zone in Aotearoa erupted. It was one of four massive eruptions within a period of 400 years.
- Around this period near Lake Titicaca some of the first potato plants will be domesticated.
- At Howick in Northumberland and Mount Sandel in Ireland some of the oldest evidence of human habitation of Britain and Ireland happens in this part of the millennium.
- At around 7,500 BCE we have the earliest date for the settling of Çatalhöyük in Turkey, a site we will discuss next time.
Bibliography:
- ‘Ancient Jericho/Tell es-Sultan’, UNESCO, (2023), [Accessed 25/08/2026]
- ‘Jericho: An Ancient City Revealed’, Oriental Museum Durham University, [Accessed 19/08/2026]
- Ran Barkai and Roy Liran, ‘Midsummer Sunset at Neolithic Jericho’, Time and Mind, 1:3, (2013), 273-283
- O. Bar-Yosef, ‘The Walls of Jericho: An Alternative Interpretation’, Current Anthropology, 27:2, (1986), DOI: https://doi.org/10.1086/203413
- Kathleen Kenyon, Digging up Jericho, (London: Ernest Benn, 1957)
- Steve Mithen, After the Ice: A Global Human History, 20,000–5000 BC, (London: Orion Books, 2003)
- Lorenzo Nigro, ‘Tell es-Sultan 2015: A Pilot Project for Archaeology in Palestine’, Near Eastern Archaeology, 79:1, (2016), 4-17
- Rachael Thyrza Sparks, Bill Finlayson, Bart Wagemakers and Josef Mario Briffa, (eds.), Digging up Jericho: Past, Present and Future, (Oxford: Archaeopress Publishing, 2020)
- Hamdan Taha, ‘Tell es-Sultan, Ancient Jericho’, This Week in Palestine, (2021), 48-51
- A. Douglas Tushingham, ‘The Joint Excavations at Tell es-Sulṭân (Jericho)’, Bulletin of the American Schools of Oriental Research, 127, (1952), 5-16
- Trevor Watkins, ‘From Mobile Foragers to Complex Societies in Southwest Asia’, Chris Scarre, (ed.), The Human Past: World Prehistory and the Development of Human Societies, Fourth Edition, (London: Thames & Hudson, 2018), 198-229





















