94 DIASPORA
DIASPORA
h. Jralles: incidental mention in a despatch from the Laodiceans (Jos. Ané. XIV. x. 20).
i. Caria: see, in general, 1 Mac 15%, and cf. also the above remarks.
j. Miletus: a despatch of the proconsul to the city authorities, bearing on the religious freedom of the Jews (Ant. XIV. x. 21).
k. Jasus, to the south of Miletus: an inscrip- tion from the middle of the 2nd cent. B.C., accord- ing to which one Nixjras "Idcovos ‘Ieporohuulrns gave a money contribution in support of the festival of the Dionysia (Le Bas et Waddington, Jnscr. iii. No. 294=REJ x. 76). It is not impossible that Jason, the father of this Niketas, is to be identified with the high priest of this name who lived in the Maccabeean period. Support of heathen festivals by Jews was not unknown at that time even in Palestine.
1. Myndos: a tomb-inscription from the begin- ing of the Byzantine period (RE#J xlii. 1-4).
m. Halicarnassus: a popular resolution regard- ing the religious freedom of the Jews (Jos. Ant. XIV. x. 23).
n. Phrygia: see Ramsay, Cities and Bishoprics of Phrygia, vol. i. pt. ii. (1897) pp. 667-676.
o. Laodicea: see Cicero, pro Flacco, 28; also a despatch of the authorities to the proconsul C. Rabirius, in which they disclaim any intention of interfering with the religious freedom of the Jews (Ant. XIV. x. 20).
p. Hierapolis: three Jewish inscriptions pub- lished in Jahrbuch des deutschen archiol. Instituts, ivth Ergiinzungsheft (= Alterthiimer von Hiera- polis, herausg. von Humann, Cichorius, Judeich, Winter), 1898. We give extracts, showing the most important points—1. No. 69 a tomb-inscription, closing with the threat of a penalty: ef 6é ui, azo- Teloer TH aw TOV (sic) Lovdal[w|y rpocrelt]uov dv[dulare Snvdpa xethia. 2 No. 212 a tomb-inscription end- ing thus: ef 6¢ éru repos kndevoe, Soe TH KaToLKla Tov év ‘Tepamréder katorxotyTwy “lovdalwy mpooreluouv (Snvapia) (.) Kal 7@ éexeyrjoavte (Onvdpia) (dvoxlda). dytlypagov dmeréOn ev TH apxlw Tay lovdatwy. 3. No. 342 (=Ramsay, Cities and Bishoprics of Phrygia, i, 545) tomb-inscription of a certain Publius A¢lius Glykon, who bequeathed to the managing body of the guild of purple-dyers (rj ceuvordry mpoedpla Trav twoppupabagwy) a capital fund, the interest of which was to be applied yearly, év ry éoprn Trav afiuwr, to the decorating of his tomb. He bequeathed like- wise to the directorate of another guild (7@ cuvedply Tév Katpodamiray) a sum to be applied to the same purpose, év rq éoprn mevrnkolorfs]. The whole of the members of these guilds must, accordingly, have been, if not exactly Jews, at least well dis- posed to Judaism (cf. Ramsay, Hapositor of Feb. 1902, pp. 98-100).
q. Apamea: Cicero, pro Flacco, 28 (see above) ; also a tomb-inscription (ap. Ramsay, Cities and Bishoprics of Phrygia, i. 538) ending thus: ei dé ris emiTnoevot, Tov vouoy oldevy TOV Wlovdéwy. The ‘law of the Jews’ cannot here be the Mosaic law, but a legal ordinance, recognized by the State, imposing a penalty on any harm done to Jewish tombs. The strength of Jewish influence at Apamea can be gauged from the circumstance that at the be- ginning of the 38rd cent. A.D. coins were struck by the city authorities (!) having upon them figures of Noah and his wife descending from the ark, and bearing the legend NQE (fullest description of these coins in Madden, Numismatic Chronicle, 1866, pp. 173-219, pl. vi.; cf. also the Catalogue of the Collection Waddington in the Revwe Numism«a- tique, 1898, -p. 397 f., Nos. 5723, 5730, 5731). Apamea thus claimed to be the spot where Noah’s ark was stranded. This claim, which is known also from other sources, is connected in some way with the name of the city, “Amdueu KiBwrds, for
xiBwrds is the biblical term for the ark of Noah. It may have been just this appellation of the city that led to the localizing of the Noah-legend. That this localizing is to be traced to Jewish in- fluence, has been shown especially by Babelon (‘La tradition phrygienne du déluge’ in Revue de Vhistoire des religions, xxiii. [1891] 174-183). Not only the Noah- but also the Enoch-legend reached Phrygia by means of the Jews; for the Phrygian *Avvaxés or Ndvvaxos, who lived over 300 years, and after whose death the great Flood came, is certainly no other than the biblical Enoch (he is called "Avvaxés by Stephanus Byzant. s.v. “Ixcéviov; but Ndvvaxos by Zenobius, Proverb. vi. 10, and Suidas, Lex. s.v. Ndvvaxos).
vy. Akmonia: an inscription in honour of a num- ber of synagogue officials who had restored ‘the synagogue built by Julia Severa’ (tiv katackev- agbévra olkov vrd IovAlas Leounpas . . . émeckevacar, see Ramsay, Revue des études anciennes, iii. [1901] 272 [an earlier copy in Cities and Bishoprics of Phrygia, i. 649f.]). It closes thus: otorwas cal 7 cuayuynh érelunoev Otrw émixptow dud Te Thy evdperov avrov [Bllwow kal ryv mpds THy cvvayuyny etvoudy Te Kal orovdyyv. This inscription shows us to what influ- ence Judaism had attained in the highest circles of society ; for the Julia Severa who is named as the builder of the synagogue is known to us from coins and inscriptions (Ramsay, Cities and Bishop- rics of Phrygia, i. 637, 647) as a noble lady of Akmonia in the time of Nero (Prosopographia imperit Romani, iii. 224f., s.v. ‘Servenius’; also coins in the Collection Waddington, Revue Numis- matigque, 1898, p. 384, Nos. 5488, 5490, 5494). Since she was at the same time high priestess of the cult of the Emperor, she cannot indeed have been a Jewess.