Jews in the Mediterranean Diaspora: From Alexander to Trajan (323 BCE-117 CE)

272 Pages·1998·46.01 MB·English

by  John M.G. Barclay

JEWS IN THE
MEDITERRANEAN
DIASPORA
FROM ALEXANDER TO TRAJAN
(323 BCE - 117 CEl
JOHN M. G. BARCLAY

\ 0
T&TCLARK
EDINBURGH
Contents
Preface
Xl
Abbreviations
XUI
Chapter 1: Introduction 1
1.1 A Distinguished People 1
1.2 Current Study of the Diaspora 4
1.3 The Scope, Plan and Spirit ofThis Study 9
PART ONE: THE DIASPORA IN EGYPT
Chapter 2: Jews in Ptolemaic Egypt 19
2.1 Immigration and Settlement: From Alexander to
Ptolemy V Epiphanes (323-180 BCE) 20
2.1.1 Immigration 20
2.1.2 Settlement in the ch(JTtl 23
2.1.3 Settlement in Alexandria 27
2.2 Prominence and Exposure: From Ptolemy VI
PhilomelOr to Cleopatra VII (180-30 BCE) 35
2.2.1 Political Developments 35
2.2.2 Social Developments 41
Chapter 3: Jews in Roman Egypt: From Augustus to Trajan
(30 Br.£ - 117 CE) 48
3.1 The Alexandrian Pogrom and Its Aftermath 48
3.1.1 The Alexandrian Pogrom 51
3.1.2 The Embassies and Claudius' Response 55
Excursus: The Legal Status ofAlexandrian Jews 60
vii
viii Jews in the Mediterranean Dia'lJom Contents ix
I
3.2 jewish Alienation 72 PART1WO: TIlE DJASPORA IN O1EER MEDITERRANEAN SITFS
3,3 jewish Revolt 78
Chapter 8: Cyrenaica and Syria 231
8,1 Cyrenaica 232
Chapter 4: Jews in a Diaspora Environment: Some rtnal:ytical Tools 82
8.2 Syria 242
4,1 In troduction 82
8.2,1 The Hellenistic Fra 244
4,2 'Orthodoxy' and 'Deviation' 83 8.2.2 The Roman Era 249
4.3 Jews and Hellenization 88
4.4 Assimilation, Acculturation and Accommodation 92
Chapter 9: The Province ofAsia 259
4,5 Analysing the Evidence 98
Chapter 10: Rome 282
Chapter 5: Levels ofA ssimilation among Egyptian Jews 103
10.1 Republican Rome 285
5,1 High Assimilation 103
10,2 The Augustan Era 292
5.2 Medium Assimilation 112
10.3 From Tiberius to Claudius 298
5.3 Low Assimilation 117
lOA From Nero to Trajan 306
5.4 Unknown Assimilation 119
Chapter II: Lt'Vels of Assimilation among Diaspora Jews
Chapter 6: Cultural Convergence 125
Out,ide Egypt 320
6.1 Artapanus 127
1Ll High Assimilation 321
6,2 Ezekiel 132
11.2 Medium Assimilation 326
6.3 The Letter ofAristeas 138
11.3 Low Assimilation 331
6.4 Aristobulus 150
11.4 Unknown Assimilation 332
6.5 Philo 158
6.5,] Philo's Social Context 158
6.5.2 Mosaic Philosophy 163 Chapter 12: Cultural Convergence and Cultural Antagonism
6,5,3 Allegory 165 Outside Egypt 336
6.5,4 Israel and the Human Race 170 12.1 Pseudo-Phocylides 336
6.5.5 Philo and the Jewish Community 176
12.2 Josephus 346
12,2.1 Josephus' Social Context 346
12,2.2 Bellum ludaicum 351
Chapter 7: Cultural Antagrmism 181
12,2.3 Antiquitates Iudtlicae 356
7.1 The Wisdom ofSolomon 181
12.2.4 Contra Apionem 361
7.2 3 Maccabees 192
12.3 4 Maccabees 369
7.3 joseph and Aseneth 204
7.4 The Egyptian Sibylline Oracles 216
Chapter 13: Paul: an Anomalous DiasporaJew 381
x Jews in the Mediterratlean Diaspora
PART THREE: JEWISH IDENTITY IN THE MEDITERRANEAN
DIASPORA
Preface
Chapter 14: Jewish Identity in the Diaspora: A Sketch 399
14.1 The Ethnic Bond 402
14.2 Social and Symbolic Resources 413
This book constitutes the result ofa voyage ofdiscovery which has
14.2.1 The Local Community 414 occupied me (in whatever research time I could seize) for more
14.2.2 Links with Jerusalem, the 'Homeland' than six years, the most demanding and the most exciting research
and other Diaspora Communities 418 project I have yet undertaken. I began with the aim of comparing
14.2.3 The Law/Jewish Scriptures 124 Diaspora Jewish communities with early Christian (especially
11.2.4 The Figure ofMose, 426 Pauline) churches, but the first half of the project became so
11.3 Practical Distinctions 428 absorbing as to grow to its present size. (I hope to return to its
second half, the Pauline churches, in due course.) There have been
14.3.1 Rejection ofAlien, Pluralist and Iconic Cult 429
moments when the sheer scale of the project threatened to
14.3.2 Separatism at Meals 431
overwhelm me - not least when midway through Philol - but the
14.3.3 Male Circumcision 438
opportunity to engage continually with primary sources has been
14.3.4 Sabbath Observance 440
my greatest stimulus and pleasure throughout. The further I got
11.4 Conclusion 442
into the project. the more I n'cognized the need for a comprehensive
and multi-faceted survey of the Mediterranean Diaspora, which
could combine historical and literary studies while approaching
Appendix on Sources 445
the material with sensitivity to the social issues faced by minority
ethnic groups. I hope here to have provided such a survey in a
form which is useful bolh to scholars and to students in the field. I
Bibliography 453
have drawn on contemporary scholarship in each specialized
sphere ofstudy, but I have also attempted to offer new readings of
Jewish history and of the main Diaspora literature arising out of
Index of Main Subjects and Places 491
my own fresh engagement wilh the sources.
The foundations of the project Were laid during a period of
sabbatical leave in 1990, which was spent in Princeton Theological
Index of References 496
Seminary. I am grateful to the University of Glasgow for granting
me that leave, to the Leverhulme Trust for a Research Award
enabling me to travel to Princeton. and to Ihe Seminary for
Index of Modern Authors 518
enabling me to live and work. on the campus for six months. A
special feature of that time was the warmth of welcome I and my
family received from Joel Marcus and Martin de Boer and their
lamilies. Subsequently,Joel Marcus came to work alongside me in
Glasgow and lowe a huge debt to him for so willingly reading
drafts of most of this book and for commenting on Ihem with
extraordinary acumen. More than that, his good humour and
continual encouragement have seen me through many a period
when I despaired of ever finishing this project.
Xl
xii jews in the Mediterranean Diaspara
Other scholars who have kindly read and commented on parts
ofthis book include William Horbury, Paul Trebi1co, Steve Mason, Abbreviations
Lester Grabbe, Margaret Williams, Folker Siegert and Alexander
Broadie. They have each helped me to clarity and improve my work,
although remaining errors ofjudgment remain, ofcourse, my own
responsibility. My colleaguesJohn Riches and Robert Carroll have
All items ofbibliography have been cited by author and date (with
encouraged and aided me along the way, while my Glasgow students
full details in the final Bibliography). with the exception of the
have shown exemplary tolerance towards me as a member of the
following, which are cited by author only (full details in
English Diaspora still assimilating to Glaswegian ways. At the final
Bibliography) :
stages of the work Eddie Adams provided invaluable assistance in
checking primary references in most chapters, funded by a small
Goodenough E. R Gioodenough,.Jewish Symbols in the Graem-Rnman
grant from the University of Glasgow.
Period (cited by volume and page number)
In many respects the roots of this project go back to my initial
Horbury & Noy W. Horburr and D. Noy, jewish Inscriptions oj
introduction to Greek and Latin at University College School,
Gmeeo-Roman Egypt (number indicates the
London. There my interest in ancient literature and history was
kindled by Dr H..J. K. Usher, a remarkable scholar and teacher. I number of the inscription)
Liideritz G. Liideritz (with Appendix by]. Reynolds), Corpus
am greatly indebted to him and to my subsequent classics mentors
jiitlischer Zeugnisse aus der Cyrmaika (number
at Queens' College, Cambridge, for opening up a world which
indicates the number of the inscription)
con tinues to fascinate me.
Nor D. Noy,jewish Inscriptions ofWe.,ternEurope, Volume 1 (number
However, my greatest personal debt is to my wife, Diana, to
indicates the number of the inscription)
whom I dedicate this book with great affection. She has had to
endure much in the interests ofthis project, not least its continual Schurer = the revised edition ofE. Schi.rer, The Histary oJtheJewish
Peopk in the Age ofjesus Christ (cited by volume
absorption of my evenings and weekends. For her tolerance and
and page number)
loving support, and for that shown by Robert, David and Frances
Stern Oreek and Latin Authars onjews and judaism (number alone
for their sometimes distracted father, I am deeply grateful.
[e.g. Stern 363] indicates number of the
document in this collection; otherwise cited by
volume and page number [e.g. Stern 2.125 =
4July 1995
volume 2, page 125))
Primary sources are either unabbreviated or follow standard
abbrevations.
ThusJosephus, Ant = Antiquitates ludaieae
Bell = Bellum ludaicum
CAP = Omtra Apionem
Philo tractates are cited as follows:
Abr De Abrahamo
Aet De Aeternitate Mundi
xiii
xiv jl!lvs in the Mediterranean Diaspora Abllreviations xv
Agr De Agrirultura BGU Aegyptische Urnunden aus dim Staatlichen Museen zu
Anim De Animalibus Berlin, Oriechische Urkunden
Cher DeCherumm EjRL Bulletin of the john Rylands Lillrary
Conf De Canfusione Linguarum CAP A. E, Cowley, Aramaic Papyri ofthe Fifth Century E.G.
Cong De Congressu quaerendae Eruditionis gratia (see Bibliography; cited by papyrus number)
Decal De Decalogo CEQ Catholic Biblical Quarterly
Det Quad Deterius PotiOTi insidiari saleat CIG Corpus Inscriptionum OmecaTum
Deus Quod Deus I mmutamlis sit CIj ].-B. Frey, Corpus Inscnptionum ludaiearum (see
EIlr De E lnietate Bibliography; number alone indicat.es inscription
Flacc In Flaecum number; otherwise cited by volume and page
Fug De Fuga e/Inventione number)
Gig De Gigantibus CP Classical Philology
Heres Quis Rerum Divinarum Heres CPj V. Tcherikover and A, Fuks, Carpus Papyrarum
Hyp Hypothetica (Apologia /"0 ludaeis) judaicarum (see Bibliography; number alone
fos De Iosepho indicates papyrus number in this collection;
Leg All Legum Allegrrriae otherwise cited by volume and pilge number [e.g.
Legatio De Legatione ad Gaium 1.13])
MigAIlr De Migratione Allrahami CQ Classical Quarterly
Mas De Vila Mo..., HTR Harvard Theological Rmil!lv
Mut De Mulatione Nominum llUGA llellrew Union College Annual
opMurui De opificio Mundi IGRR R. Cagnat et ill., Inscriptiones Graeme ad Res Romanas
Plant De Plantatione Pertinentes
Post De Posterilate Caini JAC jahrbuch for Antihe und Christen/urn
Praem De Praemiis et Pamis JBL jaurnal of Biblical Literature
.uS
Probus Quod Omn;, Probus Liber sit jaurnal ofjewish Studies
Prall De Providentia jQR jewish Quarterly Review
Quaesl Gim Quaestiones et Solutiones in Genesin JILS jaurnal ofRoman Studies
QuaestExod Quaestiones el Solutiones in Exodum jSHRZ W, Kiimmel (ed,), j11dische Schrifom aus heiienistisch-
Sacr De Sacrificiis Abelis eI C.aini romischer Zeit, Giitersloh: Gerd Molm, 1973-
Sollr De Solnietate jSj jaurnal for the Study ofjudaism
Somn De Somniis jSNT jaurnal for the Study of the New Testament
Spec Leg De Specialibus Legibus JSP j(mrnal for the Study of the Pseudepigrapha
ViTI De Virlutibus JSS jewish Social Studies
VitConl De Vita Contemplativa JTS jaurnal of Theological Studies
LXX The Septuagint
l'l1AMA Manumenta Asiae Minaris Antiqua
OGIS W. Dittenberger, Oritmtis Graeci Inscriptiones Seleetat?,
Other Abbrevations: 2 vols" Leipzig 1903. 1905
OTP J Charlesworth (ed,), Old Testament Pseudepigrapha,
AJPh American jaumal ofPhilology 2 vols" London: Darton, Longman & Todd, 1983,
ANRW Auj,tieg und Niedergang der rOmischen Welt, ed. H. 1985
Temporini and W. Haase, Berlin: de Gruyter, 1972- PEQ Pale.<tine Exploration Quarterly
xvi Jews in the Mediterranean Diaspora
PGM K. Preisendanz, Papyri Graecae Magicae, 2 vols.,
Berlin/Leipzig: Teubner, 1928, 1931
PW Paulys Real-Encyclopiidie der classischen
Altertumswissenschaft, Stuttgart/Munchen, 1894-
1972
NovT Novum Testamentum
NTS New Testament Studies
RB Revue Biblique
REJ Revue des Etudes Juives
SEG Supp/ementum Epigraphicum Graecum
VC Vigiliae Christianae
VT Vetus Testamentum
ZNW Zeitschrift fur die neutestamentliche Wissenschaft
ZPE Zeitschrift for Papyrologie und Epigraphik
N
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1
Introduction
Behold, a people who will dwell alone,
And will not be reckoned among the nations.
(Numbers 23.9)
1.1 A Distinguished People
Balaam's oracle, cited above, encapsulates the sense of distinction
which lies at the heart of the Jewish tradition. When, in the third
century BCE, the Septuagint translators rendered this prophecy in to
Greek. they did not alter its sense, although they 'modernized'
much else in the accompanying oracles. Their conservatism is
striking: they were translating for a Jewish community not at all
geograp h ically segregated. but already well established in the
cosmopolitan city of Alexandria. What did it mean for Jews in
Alexandria, or in other Diaspora locations, to consider themselves
'a people who will dwell alone'? In what sense, ifany, were they
distinguished in their local environments? And, ifJewish distinction
was preserved. how was it expressed, maintained and validated?
TwoJews from the Mediterranean Diaspora suggest answers to
such questions in their exegesis of Salaam's oracle. The first is
Philo. an Alexandrian Jewish philosopher ofthe early first century
C.E, a man steeped in Hellenistic culture but also resolutely faithful
to theJewish community. In recounting the story of Salaam, Philo
has the seer add an important interpretative gloss to his blessing
of this 'people who will dwell alone'. According to Philo's Balaam,
their separation will not be territorial ('by the demarcation of
land') but will be effected by
the particularity of their exceptional customs, not mixing
with others to alter the ancestral ways. (Mas 1.278)
1
·2 Jews in the Meditemmean Diaspora IntroductiOT! 3
For Philo,Jewish distinction could not be a maHer of geogmph alone among humankind and providing you with the means
By his time Jews had lived in Alexandria alongside Greeks an by which you may become the happiest of all people under
Egyptians for centuries, and he had no reason to doubt that the the sun. (Ant 4.114)
would remain there for centuries to come. But even in continu
Although Josephus also highlights Jewish customs, he interprets
social interaction with non-Jews it was possible, and necessary, (.
the singularity of 'the people who will dwell alone' not simply as
retain frontiers, social boundaries constituted by the Jew:
social difference but also as moral pre-eminence and historical
'exceptional customs'. It was through such customs that Jews '!iv,
alone', not in isolation from 'other nations' but in a caref, privilege. For Josephus, Jews are a distinguished nation, 'not
reckoned among other nations', because they are morally On a
regulation ofsocial intercourse designed to maintain the sense
different plane: they 'excel in virtue', their 'excellent customs'
'otherness'. Such customs constituted the 'ancestral ways' (T,
marking not just a social but also an ethical differentiation.
miTpla), that precious heritage which represented the ethn'
Moreover, they have a unique relationship with God and a special
continuity of this distinguished people. Difference was a
claim on his providence by which they are assured a glorious
inheritance, a legacy from one's forebears to be bequeathed
destiny.
generations to come.
Josephus' view ofJewish distinction invites us to pay attention
Philo's interpretation of Balaam tlms focuses on theJews' soci
to the ways in which Jews in the Diaspora situated themselves in
distinction. But it invites a host of questions. What were t
their sodal and cultural contexts. Did all Diaspora Jews share
'exceptional customs' which functioned as social boundaries'
Josephus' sense of the Jews' moral superiority? In what respects
Alexandria or elsewhere in the Diaspora, and how did they se
could they understand themselves to 'excel in virtue', and wherein
to demarcateJewish social space? What sort of communities we
lay their critique of their host environments? How did other
created to mark out and police these boundaries? Were all Diaspo
Diaspora Jews depict the relationShip between their people and
Jews as committed as Philo to such 'ancestral ways', and did
God, and how did they view other ethnic groups? Josephus' key
one 'mix with' others to the extent of altering their inheritanc
terms, 'virtue' (apenj) and 'providence' (lTpOvOla), are in fact
In general, how did DiasporaJews adapt to their local environme
derived not from his Scriptural but from his Hellenistic education.
and what sorts of assimilation took place? How did local politi,
What sort of acculturation did he and other Diaspora Jews
and social conditions affectJewish communities, and how did the
undergo? In what respects, and to what degree, did they merge
vary through history and from place to place? To the extent
Jewish and non:Jewish cultural traditions, and how did they employ
•the ancestral ways' were preserved in the Diaspora, what effe,
,uch cultural syntheses? If, despite tllis acculturation,Josephus and
did their preservation have on other groups in the complex soei.
others maintained their Jewish distinction, how did they
interactions of the Graeeo-Roman world?
appropriate and re-employ the Hellenism theyabsorhed?
A second interpretation ofBalaam's oracle is offered byJoseph
Balaam's oracle, with its divergent interpretations in Philo and
a Palestinian aristocrat required to take up residence in
Josephus, thus poses some key questions about the social and
Diaspora (Rome) at the end of the first century CEo Josephu
wltural strategies ofJews in the Mediterranean Diaspora. In fact
paraphrase of Balaam's oracles (Ant 4.114-17) suggests anoth
the difference at this point between Philo andJosephus suggests
sense of 'distinction'. Here Salaam pronounces the happines.s
that another dimension of 'distinction' must also be explored: the
this people,
distinctions between Diaspora Jews. Jews lived in IIIany different
to whoili God gives possession of myriad blessings and has geographical locations. in social conditions which varied over time,
granted his own providence as perpetual ally and guide. For and at differing social levels. We can expect to find an almost
there is no human race which you will not be adjudged to infinite variety in the ways they reacted to their variant milieux. In
excel in virtue and in the pursuit of the most excellent fuet, if we canvassed Philo's and Josephus' works as a whole, the
customs, pure from evil; and such things you will bequeath differences we have noted would not prove to be symptoms of a
to children better than yourselves, ('..ad watching over you wholly divergent outlook: Philo also thinks that Jews are morally