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named side by side as distinct (CIG 9906 ; Garrucci, Cimitero, 67; CIL x. No. 3905; Ac 142 [according to the text of D: oi 6é apxiovvdywyou Tuy "Lovdalwy kal of Gpxovtes ris cuvaywyfs]). Since we meet with a yepovordpyys side by side with the apxouvd- ywyos in the tomb-inscriptions of Rome and Venosa, those two offices also are to be regarded as distinct. That is to say, the dpxyiouvd-yuryos was not, as such, at the same time the head and president of the yepovola, It is quite possible, however, that out- side Italy [it is only in this country that we hear of a yepovordpxns] both offices were united in one person.
_ Finally, we encounter pretty frequently in the inscriptions the titles pater synagoge and mater synagoge :—rarnp cwaywyhs (CLG 9904, 9905, 9908, 9909; Garrucci, Cimitero, 52, Dissertazioni, ii. 161, No. 10; Mélanges Renier, 440); ‘ pater synagoge’ (CIL viii. No. 8499 ; Codex Theo- dosianus, XVI. viii. 4); rarhp rav "EBpéwy (Mélanges Renier, 489=Kaibel, Inscr. Gr. Sicil. et Ltal., No. 945); marhp rob oréuaros (CIG 9897) ; Tarnp aod dua Blov (REJ xxxiv. 148); ‘pater,’ without any addition (Garrucci, Dissertazioni, ii. 164, No. 18; CIL ix. Nos, 6220, 6221); ‘mater synagoge’ (CIL v. No. 4411, vi. No. 29756). The very circum- stance that the title is found in the feminine as well as the masculine form, makes it probable that it does not stand for a communal office, strictly so called. Nor are we to understand it of the patron of the community; it was simply a title of honour given to aged members who had deserved well of the community (ef. the statement of ages in CIG 9904 érav éxardy (sic) déxa, and CLL vi. No. 29756 ‘que bixit an. lxxxvi. meses vi.’),
The employment of the terms dpyovres and yepovola shows that the constitution of the Jews in the Diaspora was based on the communal con- stitution of the Greek cities. There are other traces besides this of the strong influence exercised by this model upon the external arrangements of the Jewish communities. Like the Greek com- munes, the Jewish communities honoured deserving men and women by the bestowal of a wreath and of the proedria. Thus the community of Phokea honoured a woman who had taken upon herself the cost of building the synagogue, xpuc@ creddvw kal mpoedpig (see above, §i.). The Jewish strategos Chelkias was likewise honoured with a golden wreath; (Archiv fiir Papyrusforschung, i. [1900] 48-56 ; KET xl. [1900] 50-54). The community of Berenike resolved regarding the Roman governor, who had shown himself friendly to the Jews, orepavody dvouacrl Kal? éxdorny atvodov Kai voumnvlay oTeddvy éhatvy kal Anuvioxw (CIG 5361). At Alex- andria honorific decrees and gifts of this kind, in- cluding also such as related to the emperors, were exhibited in the vestibules of the synagogues (Philo, in Flaccum, § 7 [ed. Mangey, ii. 524)). Hence Philo complains that, when the synagogues were wrecked by the Alexandrian mob, ‘even the shields and golden wreaths and steles and in- scriptions in honour of the emperors’ perished in the general destruction (Legatio ad Gaiwm, § 20 [ed. Mangey, ii. 565]: Kat cw ras cvyxabarpedetoas kal cuumpnobeloas Tv avroKparépwy Timas domldwy Kal oTepdvev erixptowy Kal orndv kal éruypapav).
The influence of Greek processes of law shows itself in the Jewish legal instruments affecting manumission of slaves, found at Pantikapzeum (Latyschev, IJnscriptiones antique ore septentr. Ponti Huxini, Nos. 52, 53).—In Asia Minor there was a widely recognized right to exact a money penalty for the unauthorized use of a grave. Hence in a multitude of tomb-inscriptions we find a warning against such an act, with a specification of the fine that would be incurred. Penal cautions of this kind, couched exactly in the terms usual in
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other quarters, may be read also on Jewish tombs at Smyrna, Hierapolis in Phrygia, Tlos in Lycia, Korykos in Cilicia (see above, §i.). The fines are to be paid either to the Imperial jiscws or to the Jewish community (7@ ever rév_ “lovdalwy [at Smyrna], 76 dag ray "Tovdalwy, 77 Karola Tov Tovdalwv [at Hierapolis]), or to both.—To Greek influence should probably be attributed also the bestowal of titles and honorary offices upon women. In Greek communes and societies we encounter women with such titles as mpUravis, crepavnpdpos, yupvaclapxos, aywrobéris, Sexdrpwros; So amongst the Jews we have dpyiowrdywyos (at Smyrna (RET vii. 161 ff.], and Myndos in Caria [REJ xii. 1-4), mpecBurépa, and ‘mater synagogx’ (see above).
But, in spite of this extensive adoption of Greek forms, the influence of Greece upon the Jewish communities must not be exaggerated. Not only their religion, but even their civil law was retained by them as far as possible. Everywhere they laid the greatest stress upon justice being adminis- tered in the bosom of Jewish communities kara rovs rarplous youous (Jos. Ant, XIV. x. 17). And this jurisdiction of their own was to a large extent conceded to them by the heathen authorities.
iii. TOLERATION AND RECOGNITION BY THE SraTE AUTHORITIES.—The framework of political rights into which the Jewish communities had to fit themselves, varied in different places and at different times. We may distinguish some three forms under which the communities in the Diaspora attained to a political existence; and all three have more or less numerous analogues.