Jewish inscriptions in Greek and Latin

44 Pages·2013·5.16 MB·French

!iONVEJUJ.RUt:K "US:
AUFSTIEG UND NIEDERGANG
DER ROMISCHEN WELT
(ANRW)
GESCHICHTE UND KULTUR ROMS
1M SPIEGEL DER NEUERE~ rORSCHUT'\(;
TElL II: PRINCIPAT
BAND 20:
RELlGIOI\
(HELLENISTISCHES JUDEmUM IN RUMISCHER ZEn.
AUSGENOMMEN PHILON U1'\O JOSEPHUS)
2. IIAI nU.a.I\[)
Ht.R."L SGEGLIlr.!\
VON
WOI.FGANG HAASF.
WAl TER DE GRUYTER . BERLIN· NEW YORK 1987
Jewish Inscriptions in Greek and Latin1
by LAURENCE H. KANT,New Haven, Connecticut
To BENTLEYLAYTON
EaV L6'Y]~ aWEtOV OQfJL~E:rtQO~mrrov
Kat ~afJ!lOU~ fJUQOOVautoii EKtQL~EtW
6:rtou~ootr
Sirach 6,36
Contents'
Int~oduction . 672
I. Value of theInscriptions 673
II. Principles of Interpretation . 674
III. The Genres of Jewish Inscriptions. 675
1. Decrees 675
2. Lists and Catalogues . 676
3. Legal Instruments 676
4. Honorific Inscriptions . 676
5. Dedications 677
6. Funerary Inscriptions 677
7. Miscellaneous Others 680
IV. Collections and Publications ofJewish Inscriptions. 681
V. Cultural Identity 682
VI. Socio-Economic Status,and Mobility . 690
VII. The Community 692
1My first thanks must goto Professor BENT~EYLAYTONw, ho introduced metothe subject
of this monograph and who guided me through every stage of its execution. I would
also like to thank the following persons for their careful reading and constructive sug
gestions: Professors JUDAHGOLDIN,WAYNEMEEKS,JOHNSTRUGNELLa,swell asDIANNE
BAZELL,and CYNTHIAand JOHNCORT.Also, I wish to thank SHARONFORTENBERRY
for the preparation of the manuscript. Finally, my gratitude goes to Professor ADARaro
PORT-ALBERTw,ho guided me through the final stage of this project.
672 LAURENCE H. KANT
VIII. God of the Jews 699
IX. Jewish Traditions. 701
X. Death and Afterlife . 702
Addenda ... 706
Bibliography . 708
Introduction
Over the past century, scholarshavecollected and studied Jewish inscrip
tions. Theseeffortsculminatedin the compilation ofthe 'Corpus Inscriptionum
Iudaicarurn', aswellasinsmaller collections. Somescholarshavefurther under
taken the analysisof inscriptions, either individually or in smaller groups. By
consideringJewishinscriptions asawhole andby referringto themindividually,
thismonograph willattempt both to organizeandto update thecorpus aswellas
to examineimportant individualinscriptions. Itishoped that such anenterprise
willnot onlyleadtoamorerefinedunderstanding ofthecategoriesandcontentof
Jewishinscriptions,butwillalsooffertothosestudentsofJudaismandtheancient
world whose fieldisnot epigraphy greater accessto this complexand confusing
array ofmaterial. Of course, for completepicture, onewillhaveto consult the
<I:
Semiticepigraphicevidencenot treated here.
Abbreviations (for full information seeBibliography, below, pp. 708-713):
AE L'Annee epigraphique
ANRW Aufstieg und Niedergang der romischen Welt
BE Bulletin epigraphique
BS Beth She'arim - Volume II: The Greek Inscriptions
CB WILLIAMRAMSAYT,he Cities and Bishoprics of Phrygia
CIG Corpus Inscriptionum Graecarum
CII Corpus Inscriptionum Iudaicarum, Numbers with suffixeda, etc. (e.g. 693a)
refer to B. LIFSHITZ'S'Prolegomenon' in Vol. I, 2nd ed.
CIL Corpus Inscriptionum Latinarum
IG Inscriptiones Graecae
IGRR Inscriptiones Graecae ad res Romanas pertinentes
LATYSCHEFInscriptiones antiquae orae septentrionalis Ponti Euxini Graecae et Latinae
LIF BARUCHLIFSHITZ,Donateurs et fondateurs dans les synagogues juives
MAMA Monumenta Asiae Minoris Antiqua
OGI Orientis Graeci Inscriptiones Selectae
SEG Supplementum Epigraphicum Graecum
SIG Sylloge Inscriptionum Graecarum
Many inscriptional texts can be dated only by century (s. = saeculum) before (a: = ante)
or after (p. =post) the beginning ofthe Common Era; thus, e.g. "s.IIa." =200-101.B.C.E.
In citations. the provenance and assigned date (when known) arealways specified; except
in the caseof Roman catacomb inscriptions (viz. from the city of Rome) in CII I, which can
be dated and located by reference to the following table:
JEWISH INSCRIPTIONS IN GREEK AND LATIN 673
T.Value of the Inscriptions
Most surviving Jewish inscriptions- dating from the Roman period arid
found in sites around the Mediterranean arewritten in Greek or Latin." Even
in Palestine, many are in Greek." Biblicalverses, notably Proverbs 10,7, are
quoted in a Greek version.". From Thessalonica (Macedonia), a bilingual text
(SamaritanHebrew and Greek) of Numbers 6,22-27 also attests the need to
translate the Biblefor a'Greek-speaking Samaritanaudience."According to the
inscriptions, Jews preferred Greek and Latin names and sometimes even bore
theophoric names of the pagan environment such as Asklepiodote ("given by
Asclepius"). Although such names had nO cultic significance, they indicate
7
participation in the surrounding Hellenic culture. In Italy there is a significant
number ofJewish inscriptions in Latin." When Hebrew phrases (salom,amen,
etc.) are added to aGreek or Latin text, they aresymbols of attachment to the
Semiticroots ofJewish culture rather than indicators of native language.Thus,
Jewish inscriptions are important evidence of the relation of Judaism to the
Greco-Roman world.9
Within that world, most documentation ofJewishreligiosityisexpressedin
highly specializedliterary genres - history (josephus), philosophy (Philo), rab
binicexegesis(Mishnah,Talmud, Midrash),apocalyptic(IEnoch), etc.Thesame
Rome, CII 6-72: from VillaTorlonia Catacomb (on Via Nomentana), s.I p. - III p.
Rome, CII 81-285: Vigna Randanini Catacomb (on ViaAppia), s.Ip. - III p.
ell
Rome, 290-493: Monteverde Catacomb (on Via Portuensis), s.Ia. - III p.,
though most are probably froin s.np.
The hulk of these inscriptions represents the published material available through 1980.
2 Here in the traditional sense of "any sort 'of writing on Stone or metal."
3 Only Palestine, Syria, and Mesopotamia provide a large number of Jewish inscriptions
in Hebrew or Aramaic.
cn
4 See II (section on Palestine). LIEBERMANG,reek inJewish Palestine, LIFSHITZ,L'hel
lenization desJ~ifs de Palestine, and Mnssrss, Greek in Palestine and the Diaspora, study
the use of Greek in Palestine. Cf. also R. SCHMIDT,Die Sprachverhaltnisse in den ost
lichen Provinzen des Romischen Reiches, 575. -
5 E.g. CII 201(Rome), Septuagint; ClI 370(Rome), Aquila. Seep. 705.
6 CII 693a (Roman period).
7 CII 91, 92 (Rome). Thus, the percentage of Greek or Latin names borne by Jews buried
in Rome was 85% (cf; H. SOLIN,Juden und Syrer im westlichen Teil der romischen
Welt etc., 655ff.); in Teucheira (Cyrenaica), 73%. In Beth She'arim (Palestine) and in
Palestine generally, Semitic names were preferred.
8 Latin inscriptions in the Vigna Randanini Catacomb (Rome) comprise 36% of the total
(LEON,JEWS,77; d.H. SOLIN,Juden und Syrer im westlichen Teil der romischen Welt,
655f.).
9 For an excellent, general introduction to the influence of the Greco-Roman world on
Judaism, see SMITH,The Image of God.
674 LAURENCE H. KANT
is in alimited sensetrue of the Greek and Latin inscriptions, whose distinctive
forms and formulae belong to traditional Hellenistic-Roman genres. Con
sequently, thesedeservestudy alongwithJewishliterature. Thatinscriptionsalso
usevisualrepresentations and arepart of an archeologicalcontext givesthem a
character at once literary and monumental: here inscriptions.canhelp critics to
bridgethegapbetweenwritten-andarcheologicalremainsoftheJewsinantiquity.
Evenmoreimportant, theinscriptions, incontrast to mostother written records,
reflect a broad spectrum of society - from nearly illiterate poor, who wrote
manyofthe Roman catacombinscriptions, tothe apparentlywealthy patrons of
funerary poetry and from.tradesmen such asshoemakers and perfume sellersto
educatedpersons suchasrabbis and disciplesof sages.t?
It is also striking that, unlike many written texts, the inscriptions express
for us religious views that have not been filtered by a subsequent normative
literary tradition. Thus, inscriptions, like other archeological discoveries, can
offerarandom'samplethat is·genuinely ancient.
11. Principles of Interpretation 11
Many inscriptions arenot originals..but rather public copiesofprior texts.
Text critically, their status is not archetype but exemplarand that is why they
admit of emendation; not all interpreters of inscriptions have kept this fact
clearlyinmind. Theprior text, usuallywritten onwood orpapyrus, didnot only
provide amodelfor the stonemason's work; ifimportant or ofpublic character,
it would also have been filed in the archive of a city, club (collegium), or
religiouscommunity - asin the caseof fiveJewish funerary inscriptions from
AsiaMinor. There would probably havebeenno needto archivemostinscrip
12
as
tions'of anon-public nature, such those in the catacombs. In addition, short
inscriptions, jewelryinscriptions, and graffitimayhavebeendrafted directly by
the stonemason.
In using the evidence of inscriptions, the general reader should also be
aware of the difficulties in assigning them a date. Becausepaleography helps
very little (astonemason ofthe third century C.E. may adopt the archaicstyle
of the fourth century B.C.E.), many inscriptions are undatable within more
than a broad span of time; indeed, some editors have been unduly precise in
describingthe range of possibilities. The date can sometimes be deduced from
10 Seepp. 690-691,
11 See KLAFFENBACHG,riechische Epigraphik, andMEYER,Einfiihrung in die.Iateinische
Epigraphik, for fuller discussion. Both. are excellent introductions to' Greek and Latin
epigraphy. See also GORDON,Illustrated Introduction to Latin Epigraphy, who has ex
cellent anaslyses of individual inscriptions.
12 CII 741 (Smyrna, Asia, s.1II p.); CII 752 (Thyatira, Lydia, 100-125 C.E.); CII 775,
776, 778 (Hierapolis, Phrygia, s.IIIp.), Of these, only CII. 775 states specifically that
the archive (Gk. archion) isJewish; the others could also be municipal.
JEWISH INSCRIPTIONS IN GREEK AND LATIN 675
internal evidence such asthe mention ofadatable political official (archon, consul,
emperorj+' or calendric date (very rare in funerary inscriptionsl.>' otherwise the
epigraphist relies upon facts or ideas mentioned, style, decoration (all vague
criteria), archeological setting, or (best of all) the stratigraphic layer from which
the inscription was extracted. Unfortunately, epigraphists have not always been
able to draw upon the resources of modern stratigraphic analysis; furthermore,
many inscriptions are discovered away from the original site.
It is crucial to know that certain genres, couched in Formulaic language and
based ultimately on the practice of the great cultural centers, helped to determine
the content of inscriptions. Through the conquests ofAlexander the Great,
these inscriptional forms spread throughout the known world. Stonemasons may
have used style manuals to ascertain correct form.15 Bureaucratic officials prob
ably played a large role here as well. Within a genre, variations in form or
emphasis could result from local style, religious motivations, economic status,
political considerations, or personal predilection.
III. The GenresofJewish Inscriptions
Modern epigraphy distinguishes the following main genres of inscriptions
(especially Greek): 1. Decrees, 2. Lists and Catalogues, -3. Legal Instruments,
4. Honorific Inscriptions,S. Dedications, 6. Funerary Inscriptions, 7. Mis
cellaneous Others.
All of these areused inJewish inscriptions in Greek and Latin. No pecularly
Jewish genres exist.
1. Decrees·
A decree is an ordinance passed by acouncil (local, provincial, or imperial)
or other official institution; it has the force of law. Berenice (Cyrenaica =part of
modern Libya) provides three examples ofJewish decrees. Of these, two use the
standard decretal verb, "have resolved" (edoxen),followed by the dative referring
to the resolvers.J" This is the formal indication of a Greek decree. These in-
13 E.g. ClI 972 (Kasyoun, Palestine, 193-211 C.E.) mentioning the emperor Lucius Sep
timius Severus.
14 Many of the Jewish manumission inscriptions from Delphi and the Bosphorus Kingdom
are so dated. Seen. 19.
is CAGNAT,Sur les manuels des graveurs d'inscriptions; and ARMSTRONGA,utobiographic
Elements inLatin Inscriptions. LIER,Topica Carminum Sepulcralium Latinorum, criticizes
this thesis; seealso LATTIMORET,hemes, 17-21.
16 CIG III 5361 = IGRR I 1024 (24125 C.E.) and CIG III 5362 (8~6 B.CE.); the re
edited version of the latter may be found in SEG XVI (1959) 931. LIP 100 (56 C.E.)
substitutes ephane for edoxen.
/
676 LAURENCEH. KANT
scriptions concern the honoring of individuals who have aided the community
insomeway. TheabsenceofJewishexamplesoutside ofCyrenaicamayindicate
either alackof discoveredevidenceor a different viewof religiouscommunity
thanwhatisfoundinothernon-civicreligiouscollegia whichmademorefrequent
useof this genreY
2. Listsand catalogues
The second genrewasrarely used byJews, but anunpublished inscription
from Aphrodisias (Caria) lists both the members of the local synagogue and
its executiveboard.P
3. Legalinstruments
OfJewishinscriptionsrelatingtoformallegalmatters, manumissioninscrip
tions (i.e. those that legallyformalize the freedom of slaves)from Delphi and
the Bosphorus Kingdom constitute the major examples."?Their form is taken
from that of Greco-Roman manumission inscriptions in their respectivelocal
ities.P? In addition, a Herodian stele (originally from the temple in Jerusalem)
setsdeath asthe punishment for any non-Jew who enters the temple.>'
4. Honorific inscriptions
Typicallythefourth genreappearsonthebaseofhonorificstatues,columns,
arches, etc. There are atleastthreeJewish examples.Thesehonor persons who
havefinanciallyaidedand kindly treated aJewish community. Only one of the
three honorees isJewish, but allreceivetokens of gratitude. For instance, the
Jewish benefactor receivesa stele, the freedom from further donations, and a
public crowning at everymonthly gathering.
22
ItisnotclearwhyBereniceisanexception.Seealsop. 701andn. 139.
17
WAYNEMEEKS,First Urban Christians, 207, n. 163; MELLINK(quoting K. ERIM),
18
ArchaeologyinAsiaMinor,306.Seealsopp, 688-690.
19Delphi(Phocis):CII 709(170-157/156B.C.E.), 710(162B.C.E.), 711(119B.C.E.).
BosphorusKingdom:Panticapaeum(Kertch),CII 683(80C.E.), 683a (s.IIp.), 683b
(s.IIp.); Gorgippia,CII 690(41C.E.), 690a(67/68C.E.), 690b(59C.E.); Phanagoria,
CIl 691(?16C.E.). HENGELP,roseucheund Synagoge,173,addsanotherfromPanti
capaeumwhichmentionstheemperorsDiocletianandMaximian:CIRB64(286-305C.E.).
Seealsopp. 683-684.
See:Inscriptionsrecueilliesa Delphes, and: Inscriptionesantiquaeorae septentrionalis
20
PontiEuxiniGraecaeetLatinae.
CIl 1400(jerusalem,s.Ia.-Ip.); here the term for non-Jew is allogenes. For recent
21
discussion,seeBICKERMANTNhe, WarningInscriptionsofHerod'sTemple.
22 eIG III 5362= SEGXVI (1959)(Berenice,Cyrenaica,8-6 B.C.E.). Apparentlythe
JewishcommunityofBereniceformallyrequiredfinancialcontributionsfromitsmembers.
JEWISH INSCRIPTIONS IN GREEK AND LATIN 677
5. Dedications
ManyJewish inscriptions concern the construction of synagoguesor parts
ofsynagogues.Whether consecratingthe originalbuilding, arenovation (general
repairs, erection6frooms or adjoiningedifices),apavement,the composition of
a mosaic or .of a painting, or of some other object, these texts exemplify the
Greco-Roman practice of attaching inscriptions to both religious buildings and
religious objects.P Sometimesthey explicitlymention God in the dative asthe
one to whom the dedication isgiven.>'Often they speakalsoof the dedication
as the fulfillment of a prayer or vow.2SThus an inscription from Paphlagonia
reads:
"To theinvincibleGod andto thesupremecommunity (proseuche), Aurelius
Protoctetus, who has made a vow and seen it come to completion, has
thankfully dedicated(thiJ)."26
Besidesspecifying this information, Jewish dedications may also indicate
other financialsourcessuchasthecommunity fundorgiftsconsecratedto God.27
6. Funerary inscriptions
The most numerous class of inscriptions is funerary (this is true also of
non-Jewish inscriptions). Designating the deceasedin the nominative, genitive,
or dativecase,28Jewish funeraryinscriptions may mention aswell the religious
officeheld(e.g. archon), occupation (e.g,wine-merchant), placeoforigin, num
ber of years lived, excellenceof character, or a combination of these.P? Such
featuresarecommoninGreco-Larinfuneraryinscriptionsandtypifytheemphasis
23 Originalbuilding,cn 722 := LIP1(Aegina,SaronicGulf, Greece,s.IVp.); renovation,
cn694 = LIP10(Stobi,Macedonia,250-300 C.E.); pavement,CII 781 LIP36 (Side,
0=
Pamphylia,s.IVp.); mosaic,cn 739 = LIP14 (Smyrna,Asia,s.IVp.); andreligious
object(altar),LIP12(Pergamum,Mysia).
24 cn964 0= LIP70(Ascalon,Palestine,604C.E.) to tbeo,
25 Especiallypleroun eucben oreuchomai.
26 LIP35(Amastris,Paphlagonia,s.IIIp.).
27 CII 723= LIP2 (Aegina,SaronicGulf, Greece,s.IVp.), Gk. [ek tespr}o[s}odou tes
syna(goges); and cn 722= LIP1(Aegina,SaronicGulf, Greece,s,IVp.), ek ton tou
th(eou) doreon,
28 In both GreekandLatininscriptions,nominativeindicatesthat the deceasedliesthere,
e.g.cn109(Rome);genitivethatthemonumentmarksthetombofthedeceased(though
the word "tomb" is often not mentionedand the namein the genitivestandsalone),
e.g.cn 654 (Agrigento,Sicily,s.Vp.); anddativethat themonumentissetup forthe
deceased,e.g.cn678(Socius,Pannonia).
29 Archon, CII4(Rome);oinemporos (''\vine-merchant''),CII 681b(Tomis,LowerMoesia);
Lat.Alexandrinus ("fromAlexandria"),cn644 (Mediolanum= Milan,CisalpineGaul);
fororigin;seep. 692; eton hekatondeka ("110 years");andphilentolos ("lovingofcom
mandments"),cn 132(Rome).
45 ANRWII20.2
/
678 LAURENCE H. KANT
on biographical detail found in the Roman period.P? Jewish inscriptions refer
to thetomb itselfwith termscommonlyfound inGreek andLatinpaganinscrip
tions.s! In Phrygia and nearby parts of Asia Minor, they follow local pagan
modelsbycursingorbythreateningwithafineanyonewhodesecratesthetomb.32
In Larissa(Thessaly)andin Leontopolis (LowerEgypt), where Onias built
a temple rival to that of Jerusalem,33funerary inscriptions are extremely close
in form to pagan inscriptions, often saying "farewell".34Thus the Larissa
epitaphs usually.end with the valediction "farewell to the people",35while the
onesfrom Leontopolis say"farewell" atvariousplacesin the text. Makinguse
36
of another standard paganIament.P.the Leontopolis inscriptions often mention
that the deceaseddied before his or her time and without children.P" asin the
followingexample:
"0 Josephus son of Phonoumis untimely dead, childless, excellent one,
farewell.About 23 yearsold. In the ... the year ... 22."39
Following yet another pagan model, several Leontopolis inscriptions ask the
<
passer-by to mourn or.weepfor the deceased:40
"For little Pappion, stand by and weep. 0 mother who mourns for me,
weepfor me, deadat 27 years. Everyone, weepfor me."41
Finallyat Leontopolis, we alsofind thefrequent paganformula, "may the earth
be light upon you",42as well as references to Hades and to the river Lethe
in the underworld.43
In other cities such as Rome, the inscriptions sometimes give only the
names, possibly with their epithetsr'" but very often also introductory and
valedictoryexpessionsareused. For example,Jewishinscriptions areintroduced
30 SeeLATTIMORET,hemes, 266-300.
31 Some frequent Greek and Latin terms are Gk. taphos, mnerna, theke, beroon, sema;Lat.
memoria and sepulcrum.
32 Seepo705.
33 Josephus, AJ 12,386-388; 13,62-73.
34 The pagan examples have Gk. chaire(IG VII 203 [Megara, Greece]) and Lat. salve (CIL
V6693[VerceIIae,Transalpine Gaul]).
35 CII 699-708, 708b, c, d: to laochairein.
36 CII 1452, 1454, 1456, 1458-60, 1464, 1467-71, 1476, 1480-88, 1490, 1493-97, 1499-
1501,1503-04, 1514, 1519, 1521, 1523, 1524-27 (s.IIa.- Ip.).
..37.SeeLATrIMORE,Themes, 184-191.
38 "Untimely", Gk. aoros;"childless", Gk. ateknos.
39 CII 1485,trans. by LEWIS,Jewish Inscriptions of Egypt, 151.
40 CII 1475, 1490, 1498, 1507-12, 1522, 1528 (s.IIa.- Ip.). See LATTIMORE,Themes,
177-182.
41 CII 1522(s.IIa.- Ip.).
42 CII 1484(s.IIa.-Ip.), Gk. ges elaphrastychois or similarly in 1530a (CPJ 111,162).
This isareflection ofthe more common Latin formula, sittibiterralevis. SeeLATTIMORE,
Themes, 65-74.
43 CII 1508, 1530, 1530a (CPJ III, 162):s. II a. - I p. Seepp. 680, 685, 703.
44 E.g. CII460 (Rome), "Tomb ofVesula, dead at 25".
JEWISH INSCRIPTIONS IN GREEK AND LATIN 679
by phrases'such as "here lies", commonly found in the Greek inscriptions of
theRoman catacombs,or"here rests", commonlyfound intheLatininscriptions
of the Venusiacatacombr" These often appear in pagan inscriptions.s" In their
valedictory formulas, however, Jewish inscriptions from Rome and Venusia
(Italy) deviatefrom the classical.funerarymodel and add languagethat appears
to expressmoreorlessdistinctiveJewishness.Thus, attheendofJewishinscrip
tions, we very often find the valediction, "in peacebe your sleep", particularly
popular in the Roman catacombs; asin the followingfrom the VignaRandanini
Catacomb (Rome):
"Here liesMarcia,wifeofZortas ... 33yearsold. Inpeacebeher sleep.
"47
Often accompanying this phrase are the Hebrew words salom ("peace") and
amen.t" GreekandLatinJewishinscriptionsmayalsoconcludewiththeHebrew
phrase "peace be upon his/her/your couch", most frequently found in Venusia
(Apuliain Italy) catacombinscriptions like the following:
Gk.: "Tomb ofJoseph, a
headof the synagogue,
(whowas)son ofJoseph,
aheadof the synagogue."
Heb.: "Peace beupon hiscouch.
"49
Or putting the samesentiment in communal terms, they may end with another
Hebrew phrase"peacebeupon Israel", asinthefollowingfrom the Monteverde
Catacomb (Rome):
Gk.: "Here liesSabbatis.Twiceanarchon, helived35 years. In peacebe
his sleep."
Heb.: "Peace beuponIsrael."5o
Funerary inscriptions from tombs in Teucheira (Cyrenaica) contain less
information than theseand often haveonly the namesof the deceased.51This is
45 "Here lies": enthade keitai, entbade katakeitai, bode keitai, and variations (though bode
keitai or bode keimai occurs in CII 37, 55, 120, 167, 357, Roman inscriptions generally
prefer to useenthade keitai); "here rests": hierequieseit,hiequiescit, hiepausat (especially
CII 606-619 [Venusia, Apulia, s.IVp.- Vp.]).
46 Enthade keitai, e.g. IG XIV, 1475(Rome), hierequiescit, CIL XII 2113, 2130 (Vienna,
Gallia Narbonensis).
47 CII 44, eneirenihekoimesis autis.
4B E.G. BS 178 (Roman period); and e.g.·CII 599 (Venusia, Apulia, s.IV- Vp.). Signif
icantly, the word ialom not only means "peace", but probably also means "farewell".
For example, according to Meleager, Greek Anthology 7,419, the Syrians say salam
when bidding good-bye. This corresponds to typical Greco-Roman usage (ehaire and
salve)asstated on p. 678and in n. 34.
49 CII 584(s.IV-V p.), Heb, ialom "almiskabo. 50 CII 397, Heb. salom "alyisra'el.
51 For Teucheira, seeSEG IX (1938) 559-567, 569, 572-574; SEG XVI (1959) 876-930;
SEG XX (1964) 769-771. ApPLEBAUMJ,ews and Greeks, provides other inscriptions
and further analysis. \
45"·