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Perceptions of the Ancient Jews As a Nation in the Greek and Roman Worlds

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Perceptions of the Ancient Jews As a Nation in the Greek and Roman Worlds Perceptions of the Ancient Jews as a Nation in the Greek and Roman Worlds By Keaton Arksey A Thesis submitted to the Faculty of Graduate Studies of The University of Manitoba In partial fulfilment of the requirements of the degree of MASTER OF ARTS Department of Classics University of Manitoba Winnipeg Copyright © 2016 by Keaton Arksey Abstract The question of what made one Jewish in the ancient world remains a fraught topic for scholars. The current communis opinio is that Jewish communities had more in common with the Greeks and Romans than previously thought. Throughout the Diaspora, Jewish communities struggled with how to live amongst their Greco-Roman majority while continuing to practise their faith and thereby remain identifiably ‘Jewish’. To describe a unified Jewish identity in the Mediterranean in the period between 200 BCE and 200 CE is incorrect, since each Jewish community approached its identity in unique ways. These varied on the basis of time, place, and how the non-Jewish population reacted to the Jews and interpreted Judaism. This thesis examines the three major centres of Jewish life in the ancient world - Rome, Alexandria in Egypt, and Judaea - demonstrate that Jewish identity was remarkably and surprisingly fluid. By examining the available Jewish, Roman, and Greek literary and archaeological sources, one can learn how Jewish identity evolved in the Greco-Roman world. The Jews interacted with non-Jews daily, and adapted their neighbours’ practices while retaining what they considered a distinctive Jewish identity. Each chapter of this thesis examines a Jewish community in a different region of the ancient Mediterranean. The first chapter examines the Jewish community of ancient Rome. Many Roman authors wrote on Jewish practices, from satirists such as Martial and Juvenal, to the historians Tacitus and Cassius Dio, and the orator Cicero. Special attention is given to the Jewish catacombs, one of the only surviving primary sources on the Jewish community of Rome. The second chapter examines the Jews of Alexandria and Egypt. Charting the Jews’ rise to prominence as part of the Ptolemaic kingdom, this chapter demonstrates that a significant degree of acculturation occurred, personified by the Jewish Hellenistic philosopher Philo. However, anti-Jewish riots in the early first century CE demonstrate that some of the non-Jews resented the Jews of Alexandria, which demonstrates that acculturation does not necessarily engender acceptance. The third and final chapter examines the Jews of Judaea. The majority of the sources are concerned with the various Jewish revolts, first under the Hasmoneans against the Seleucids, and then the failed revolts against the Romans. Jewish identity is at its most complicated in Judaea: different factions struggled with how to handle Greek and Roman influence, along with the development of an autonomous Jewish state. This thesis reveals that when the Jews comprised a minority group, as was the case in Rome and Alexandria, a greater degree of acculturation occurred, with Jews adopting Greek and Roman elements. In Judaea, the opposite occurred, as Jews resisted the influence of Hellenistic culture and Roman political involvement, going so far as to revolt. This was a result of, and contributed to, the emergence of a Judeo- centric, nationalistic identity from the mid-second century BCE to the mid-second century CE. First I would like to thank my parents for supporting me over the years. I would also like to thank my sister, Morgan, who read through my thesis and caught a few grammar mistakes I had missed. Of course, I give my thanks to Dr. Justin Lewis and Dr. Mark Joyal, who served on my thesis committee and provided important corrections and comments that helped shape this thesis. Thank you to Dr. Benjamin Baader, a phenomenal history professor who set me on the path of Judaic Studies. Thank you to Dr. Robert Nau, who served as my interim advisor and helped answer any questions I had, as well as Dr. Lea Stirling, under whom I worked as a TA while working on my thesis, as well as helping to point me to a few key sources. I would also like to thank every professor and teacher I have ever had the pleasure of learning from, who helped cultivate a sense of discovery in every class. This is especially true for the professors in the Classics Department, along with my fellow students of Classics, all of whom I have had the great pleasure of interacting with these last few years, and are all wonderful people. A special thanks to Dr. Michael Sampson, who put up with me popping my head into his office to discuss hockey. Finally, I would like to offer my deepest thanks and gratitude for my supervisor, Dr. James Chlup. Without his guidance and proofreading, this thesis would not have been completed, let alone in the state it is in today. Dr. Chlup taught me in one of my first courses in university, and the lessons I learned from him, including what is perhaps an irrational aversion to the passive voice, have helped me get through university as both an undergraduate and graduate. It cannot be stated enough, thank you for everything. Keaton Arksey Table of Contents Introduction 01 Chapter One: The City of Rome and the Jews 07 I. Roman Primary Sources on Jews in Rome 08 II. Jewish Primary Sources in Rome 14 III. Roman Views on Jewish Practices 22 IV. The Historical Record of Jews in Rome 27 V. Jewish Proselytism in Rome 46 VI. Conclusion 51 Chapter Two: The Jews of Alexandria and Egypt 54 I. Origins of the Jews in Alexandria 56 II. The Jews in Ptolemaic Egypt 58 III. Anti-Jewish Sentiment in Egyptian Versions of Exodus 65 IV. Conflicts between the Jews and Ptolemies 75 V. Jewish Rights within Alexandria 78 VI. The Revolt of 38 CE: Origins, Causes and Results 80 VII. Later Revolts and the Destruction of the Jews of Alexandria 89 VIII. Conclusion 92 Chapter Three: The Jews of Judaea 95 I. Epigraphy and Language in Judaea 96 II. Antiochus IV, Hellenism, and Judaea 99 III. Hasmonean Judaea 102 IV. Herodian Judaea 111 V. Roman Judaea before the Revolt 117 VI. The Jewish War 120 VII. Post-Revolt Judaea, Bar Kochba, and Roman Palestine 129 VIII. Conclusion 134 Conclusion 136 Bibliography 142 Introduction In the ancient world, the concept of a nation or ethnic identity would seem unfamiliar. A Roman citizen would consider himself Roman, regardless of whether he was born in Britain, Africa or Italy. It is important to note that, for most scholars, terms for ethnicity are largely interchangeable, and, to an extent, the same held true for the ancients.1 One of the Latin words to denote a united group, gens, could refer to a race or nation, as well as non-Roman peoples. The Greek word for a nation, ἔθνος, could refer to a group of men, a race, tribe, or nation. The Greeks divided the various peoples between two groups: the Greeks themselves, and the βάρβαροι, those who did not speak Greek. From the Augustan age (27 BCE to 14 CE) onward, the Romans began to use the term Barbarus as well, aligning themselves with the Greeks. For the ancient Jews, the term goy was used for non-Jews in the Hebrew Bible, usually translated as ‘gentile’, which itself comes from the Latin gentilis.2 Even in the lingua franca of the Eastern Mediterranean, Greek, the Jews distinguished themselves from non-Jews. In the Greek translation of the Hebrew Bible, the Septuagint, the word λαός refers to the Jews, while the translators use ἔθνη for gentiles. It is interesting to note the similarity between the Greek division of peoples and the Jewish division between gentiles (non-Jews) and Jews. Just as today, the practice of dividing groups between ‘us’ and ‘them’ is universal and constant.3 Scholars have long thought of the Jews in the ancient world as outsiders, people who could not fully participate in Greco-Roman society, even though there may have been as many as 1 Gruen 2013, p. 2; Hall 1997, pp. 2, 19, 33, 177; Radin 1919, pp. 48-49; Goodblatt 2006, pp. 3- 27. 2 Gentilis itself derives from the Proto-Indo-European *ǵénh₁, which means ‘to produce, to give birth’, indicating that there is a connection between a gens and a biological family. 1 2 five million Jews within the Roman Empire in the late first century CE.4 Being a monotheistic group in a world of polytheists, the Jews often found it difficult to engage those around them. Following the destruction of Solomon’s Temple, in 587 BCE, the Jewish people began to spread throughout the Mediterranean, setting up communities within established cities, living, sometimes peacefully and sometimes in an atmosphere of tension, alongside their non-Jewish neighbours. Aside from the Jews and, later, Christians, ancient cultures accepted the existence of a variety of deities; this is a central aspect of their culture at odds with core Jewish beliefs. Regardless, the Jews enjoyed the support of rulers such as Alexander and Augustus, while others, such as Gaius, Trajan, and Hadrian, were clearly suspicious, if not explicitly anti-Jewish.5 The question of identity in the ancient world has always faced significant issues for scholars, since the information that survives largely comes from upper-class sources, most often from Greeks or Romans. Yet Greco-Roman culture was not uniform, with many different peoples co-inhabiting and interacting. Most often, scholars have no option but to leave these groups in the dark corners, since the surviving evidence is insubstantial. For the ancient Jews, however, a great deal of evidence survives.
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