(On the Jews), Often Called an ‘Historical Romance,’ Which Is Preserved in Three Fragments in Eusebius (Praep
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ARTAPANUS Artapanus, a Hellenistic Jewish writer, composed Peri Ioudaiôn (On the Jews), often called an ‘historical romance,’ which is preserved in three fragments in Eusebius (Praep. Ev. 9:18, 9:23, 1–4, and 9:27, 1–37) with one partial parallel in Clement of Alexandria (Strom. 1.23.154.2–3).1 All that can be said with certainty of his date is that he lived before Alexander Polyhistor (ca. 105–30 B.C.E.), who cited Artapanus at length and who was Eusebius’ and Clement’s source. Artapanus also wrote after the translation of the LXX, which he uses as his biblical text (early 3rd cen. B.C.E.). Wacholder has argued that Artapanus’ form of non-assimilationist syncretism would be unthinkable after the Maccabaean revolt.2 However, religious developments in Palestine are not applicable to the Egyptian Jewish community,3 and as we shall see, syncretism is not as pervasive in Artapanus as Wacholder thought. An earlier dating to the end of the 3rd century B.C.E. is based on the parallel (Frag. 3.20) to the efforts of Ptolemy IV Philopator (221–205 B.C.E.) to promote the worship of Dionysus among Jews in Egypt (cf. 3 Macc 2:29–30).4 The conscription of Egyptian farmers (F 3.7) may also point toward the time of Philopator, who conscripted farmers prior to the battle of Raphia (217 B.C.E.). The mention of the disease elephantiasis (F 3.20) is a consideration also, since this disease was the subject of a treatise falsely ascribed to Democritus but believed to be 1 Clement quotes a brief portion touching on Moses’ miraculous escape from the Egyptian prison which caught his eye as a parallel to Acts 12:3–17. 2 B. Wacholder, “Biblical Chronology in the Hellenistic World Chronicles,” HTR 61 (1968): 460, n. 34. 3 M. Goodman and E. Schürer, History of the Jewish People, 3.1.523. 4 L. Cerfaux, “Influence des mystères sur le judaïsme alexandrin avant Philon.” Recueil L. Cerfaux (BETL 6; Gembloux: Duculot, 1954), 1:81–5. A.M. Denis also finds Philopator’s rule as the likely time of writing, in Introduction aux pseudépigraphes grecs d’Ancien Testament (Leiden: Brill, 1970), 257 and in Introduction à la littérature religieuse judéo-hellénistique (Turnhout, Belgium: Brepols, 2000), 2.1146. Denis agrees his dating is uncertain were it not for the likelihood that Artapanus preceded the period of the Maccabees, since after their revolt, Artapanus’ type of syncretism is not very con- ceivable. However, as we have seen above (note 3), this consideration has not been deemed convincing. Denis concludes his remarks with the observation, “la compila- tion d’Alexandre Polyhistor est le seul terminus ante quem assuré.” All citations above are based on the Greek text of C. Holladay, Fragments From Hellenistic Jewish Authors, (Chico, California: Scholars Press, 1983). 46 part one—pre-rabbinic interpretations the work of Bolus of Mendes, in Egypt in the third century B.C.E. Artapanus would have had more reason to single it out when it had been recently identified.5 None of these clues are conclusive, and could be mere speculation,6 yet Collins follows Denis and Cerfaux in suggest- ing a date at the end of the 3rd century B.C.E. noting that this view has nothing against it.7 However, Artapanus mentions a temple founded by the Jews in Heliopolis in the days of Joseph (F 2.4) which may allude to the temple built in Leontopolis (established by Onias IV, ca. 167–164 B.C.E.) dur- ing the reign of Ptolemy VI Philometor (181–145 B.C.E.). Leontopolis is located in the Heliopolite nome, making a fairly natural association.8 The level of confidence reflected may also point to a period of rela- tive stability reminiscent of the reign of Ptolemy VI.9 Since all of the considerations regarding dates in the previous paragraph, if accepted, only require a time of writing later than the period to which they refer, and because the allusion to the Oniad Jewish temple at Leontopolis is as convincing as any other mentioned, the later period of Philometor will be assumed here for the sake of argument. Another factor favors this date: Artapanus’ writings fit well into the particular issues and stresses facing the Jews of Philometor’s period. Within the Ptolemaic period, the rule of Ptolemy VI marks a major transition. Our knowledge of Egyptian Judaism prior to that time is scanty. It was marked by slow settlement in a new place. For most of this time, Jerusalem was also ruled by the Ptolemies, a condition which facilitated significant migration from Israel to Egypt. The pas- sage of their homeland to Seleucid control in 198 B.C.E. complicated the relationship of the Jews to the Ptolemies, complexities which were exacerbated by the Maccabean revolt during the rule of Philometor. An independent state laid stronger claims on the Jewish sense of inde- pendence and identity than the Seleucid state, claims which called into question the Egyptian-Jewish commitment to the Ptolemaic govern- ment.10 It is possible that Artapanus writes, in part, to affirm the loyalty 5 Collins, “Artapanus,” OTP, 2:891. 6 Goodman and Schürer, History of the Jewish People, 3.1:523. 7 J. Collins, Between Athens and Jerusalem: Jewish Identity in the Hellenistic Diaspora (First Edition, New York: Crossroad, 1983), 33 and 53, n. 41–42. Unless otherwise noted, all references to this work refer to its first edition. 8 Holladay, Fragments, 230, n. 28. 9 Holladay, “Artapanus,” ABD, 1:462. 10 Collins, Between Athens and Jerusalem, 60.