An isolated occurrence of another designation for the Jewish corporation of a city has yet to be mentioned, namely, the ‘Universitas Judzorum qui in Antiochensium civitate constituti sunt.’ This is found in an Imperial statute of the year A.D. 213 (Codex Justin. I. ix. 1).
2. A pretty extensive uniformity appears to have prevailed in the matter of the organization and titles of the officials of the community. Almost everywhere we have evidence that the managing committee bore the name a@pxovtes. 4. For Alex- andria we have to refer to the above-cited passages from Philo. 2. For Berenike in Cyrenaica see in like manner the above-mentioned inscription, according to which there were nine épxovres at the head of the Jewish zoNXirevwa. 38. At Antioch a Jewish dpywy is incidentally mentioned by Josephus (BJ vit. ii. 3). 4 At Tlos in Lycia the office of Jewish archon (dpxyovrela) is referred to in an in- scription (see above). 5. For North Africa we have the testimony of Tertullian, who names quite generally, amongst other Jewish offices, that of dpxwv (de Corona, 9: ‘Quis denique patriarches, quis prophetes, quis levites aut sacerdos aut archon, quis vel postea apostolus aut evangelizator aut episcopus invenitur coronatus?’). It is there- fore extremely probable that the archon mentioned in a Latin inscription in Utica is a Jewish one (CIL viii. No. 1205, also Addenda, p. 931). 6. In Italy, too, the title appears to have been in general use. In a Homily for the birthday of St. John (printed among the works of Chrysostom in edi- tions prior to that of Montfaucon, e.g. ed. Paris, t. ii., 1687), which takes account of the conditions of Italy in the time of the later empire, it is made a matter of reproach to the Jews that, in opposi- tion to the law of God, they begin the year, not in spring but in the month of September: ‘mensem Septembrem ipsum novum annum nuncupant, guo et mense magistratus sibi designant, quos Archontas vocant.’ When we turn to the Jewish inscriptions of Italy we meet with the title at Capua (CIL x. No. 3905 ‘ Alfius Juda arcon arcosynagogus’), at Porto near Rome (Kaibel, Jnser. Gr. Sicil. et Ttal., No. 949 Knavéuos "Iwofs dpywv), and with special frequency at Rome itself (C/G 9906, 6447, 6337 ;
DIASPORA
Garrucci, Cimitero, 35, 51, 61, 67, also the same author’s Dissertazioni, ii. 158, No. 4, 164, Nos. 15, 16, 17, 18; de Rossi, Bullettino, v. 16).—At Rome each of the societies, it is certain, had its own archons. They were elected, according to the Homily just named, annually in the month of September. There might be re-election (dls dpywr, CIG 9910; Garrucci, Cimitero, 47); nay, it would appear as if an archon might be elected for life, for this is the probable meaning of the repeatedly recurring 64 Blov (CJL x. No. 1893 ‘Ti. Claudius Philippus dia viu et gerusiarches’; CJG 9907 Zoos dia Blov cwaywyis ’"Aypurmyctwv). Cf., in general, Wesseling, De Judworum archontibus ad imscriptionem Berenicensem, 1738; Schiirer, Dzeé Gemeindeverfassung der Juden in Rom in der Kaiserzeit nach den Inschriften dargestellt, 1879.
It is only for Italy that the presence of the title Yepovoidpyyns Or yepovoidpxwv is demonstrable. The first of these forms is found in the tomb- inscriptions at Rome (CZG 9902 = Fiorelli, Catalogo, No. 1956; Garrucci, Cimitero, 51, 62, 69, Dis- sertazioni, ii, 183, No. 27) and in the neighbourhood of Naples (CZZ x. No. 1893); the other occurs at Venosa (C/L ix. Nos. 6213, 6221). he title can have no other meaning than ‘president of the gerusia.’ We thus learn from it, what without this evidence might have been assumed, that the communities had not only dpyxovres but also a yepovola, The fact that, in spite of this, the title mpecBvrepos nowhere occurs in the numerous tomb- inscriptions at Rome, is instructive. The elders were not officials in the proper sense, they were the confidential advisers of the community. “Hence mpeoBvrepos was not a title. It is not till a very late period that we find it so employed (e.g. at Venosa, and that even in the case of women, CZL ix. Nos. 6209, 6226, 6230, cf. also Codex Thco- dosianus, XVI. viii. 2, 13, 14).
The office of dpxtcvvdéywyos (EV ‘ruler of the Synagogue’) was quite generally established. We can prove its existence for all the leading spheres of the Jewish Diaspora. 14. Egypt (Hadrian’s alleged letter to Servianus ap. Vopiscus, Vita Saturnini, 8). 2. Asia Minor: Antioch in Pisidia (Ac 13"), Cilicia (Epiphan. Her. xxx. 11), Smyrna (inscription in REJ vii. 161f.), Myndos in Caria (RET xiii. 1-4), Akmonia in Phrygia (see above, p. 94%, for inscription ; in this instance an dpyiourd- yoryos dia Blov). 8. Greece: Corinth (Ac 18% 1%), Migina (CIG 9894). 4. Italy: Rome (C/G 9906; Garrucci, Cimitero, 67), Capua (CTL x. No. 3905), Venosa (CJL ix. Nos. 6201, 6205, 6232), Brescia (Kaibel, Inscr. Gr. Sicil. et Ital., No. 2304). 5, Africa: Hammaém-Lif near Carthage (inscription on the mosaic pavement of the synagogue), Caesarea in Mauretania (Acta Marciune, iv. 1; REJ xliv. 8). 6. The Roman empire in general (Codex Theodosianus, XVI. viii. 4, 13, 14).
The duty of the dpxicwdywyos was to take charge of the public worship. Since there was no official preacher in Jewish communities, any quali- fied member of the congregation being permitted to read the Scripture lessons or deliver an address or lead in prayer, it was necessary to have an official to direct and watch over the exercise of this freedom by the members. This was the apx.owdywyos (Heb. np327 wx). He had to fix on the reader of the lessons and the leader in prayer, and to invite competent persons to address the congregation (Ac 13%). To him fell the general duty of seeing that nothing unseemly took place in the synagogue (Lk 13%), and he had doubtless to take care also that the synagogue buildings were kept in proper repair. He belonged to the number of the dpxovres of the community, but his office was a more special one than that of the dpxovres in general; hence the two offices are