[Authors and titles are listed at the end of this review.]
“The world of late antiquity” as a field of study since the 1970s is, perhaps, too often associated with a few specific Anglophone sites of elaboration and primarily with the intersections of early Christian studies (or, in another register, “patristics”) and post-Roman history (or, in another register, “classics”). The present volume, a Festschrift for Hebrew University professor Oded Irshai, is a salutary reminder that creative and generative thinking about late antiquity emerges from other, polyglot sites and can just as easily center Jews and Judaism alongside their Christian and “pagan” neighbors. Every contributor to the present volume (apart from co-editor and introduction author Martin Goodman) is a student, recent student, or faculty member in Israel and their offerings here traverse the same complicated grounds as the many works of Irshai himself: the social histories of religious contact, conflict, competition, and conquest in late antiquity, particularly among Jews and Christians, most notably in the fraught spaces of the “holy land.”
In an “ode to Oded” that opens the volume, Paula Fredriksen, who has co-written and co-taught with Irshai, along with one of Irshai’s students, Osnat Rance, explore Irshai’s “intellectual versatility,” engendered, in part, by a “late antiquicizing” postdoctorate year at Cambridge where he studied with, among others, Arnaldo Momigliano. Fredrisken and Rance then survey three primary areas of Irshai’s vast publications (sacred violence, eschatology, and local real estate and power politics) before dwelling with real warmth on Irshai’s “intellectual generosity” (which I, too, have experienced during my career).
Following a brief introduction by Martin Goodman, who co-edited the volume with Irshai’s Hebrew University colleague Brouria Bitton-Ashkelony, the compact and uniformly smart set of essays unfolds in four uneven sections.
Three essays comprise the first section on “Religion and the Visual.” Yonatan Moss proposes a new solution to the riddle of the Helios mosaic found in Hammat Tiberias and other late ancient synagogues. Moss argues that the era of this mosaic’s construction was also one in which imperial imagery was uncoupled from its “pagan” associations with Sol Invictus and instead was seen as a secular echo of imperial imagery. On the one hand (a “minimalist” argument), this desacralization of the sun image made astrological representation more readily available to anti-idolatry mosaicists and synagogue heads. On the other hand (a “maximalist” argument) the de-divinized association between Constantinian emperors and sun imagery (as on coins) provided Jewish communities an opportunity to signal their affiliation with the imperial household, an opportunity that would become less available in the increasingly anti-Jewish fifth and sixth centuries.
Next, Noa Yuval-Hacham explores the brief emergence of a “hand of God” motif in Jewish art (a motif that would remain much more plentiful in Christian imagery of Late Antiquity). Beginning with the fulsome use of God’s hand in the paintings of the Dura Europos synagogue, Yuval-Hacham posits a Syrian origin for the motif, adopted by Jewish artists as it allowed them to find a representational “middle path between the hidden, formless God, and the God who is represented in human scale.” Yuval-Hacham then follows the path of the dual hands of God in the Dura scene of the parting of the Red Sea down various imagistic and interpretive byways of the fifth and sixth century.
In the final essay of this section, Zeev Weiss takes readers on a tour of late ancient Sepphoris, particularly its religious buildings (“a temple, two churches, and several synagogues”), with particular attention to how the Jews of Sepphoris might have lived in a typically multicultural urban space. While Moss’s essay in this section lacks any Helios images, Yuval-Hacham’s and Weiss’s essay each have several black-and-white images and reconstructions to help readers.
The longest section, on “Christian Perspectives,” comprises six essays. Yonatan Livneh revisits Cyril of Jerusalem’s promotion of his city’s interests; contra Jan Willem Drijvers’ argument that Cyril leveraged both the sacred sites of the city and its episcopal tradition stretching back to James, Livneh finds distinct reticence on the latter count, owing perhaps to rising anti-Judaism in the fourth century: “Jerusalem’s early history… remained a minefield.” Jacob Ashkenazi triangulates the efforts to establish a Christian capital between Juvenal, bishop of Jerusalem, and the empresses Eudocia and Pulcheria in the fifth century. Eudocia’s and Juvenal’s rival efforts in Jerusalem are placed in tension with Pulcheria’s efforts in Constantinople.
We move from episcopal politics to reinterpretations of sacred history. Osnat Rance (co-editor of the volume) gives a concise and persuasive summary of her argument to reassign the authorship and origins of an Encomium for the Martyrs found with other texts of Eusebius of Caesarea in a fifth-century Syriac manuscript. Per Rance, the particular sweep of martyrial history, from Old Testament martyrs to the third century CE, puts the text somewhere around Antioch after Eusebius’s death. In one of the more ambitious short offerings, Aryeh Kofsky and Serge Ruzer survey texts in Greek, Latin, and Syriac from Acts of the Apostles to the Cave of Treasures to trace diverse ideas about “Eschatological Ingathering of Israel in Early Christianity.” Oscillating between literal anticipation and spiritualized hesitation, this variety of texts from church orders to apocalypses to hagiographies index attitudes to Jews and Judaism among Christian thinkers.
Ora Limor brings her considerable expertise on relics and pilgrimage to the question of Jesus’s footprints at the Church of the Ascension, which began appearing in texts in Late Antiquity before being viewed by pilgrims, etched in stone, in the Middle Ages. Limor follows this trail from “text to texture”; what began as a marvel—footprints imprinted in sand that could never be wiped away—reported secondhand in literary texts in Rome and Gaul materialized as a stone monument centuries later witnessed by the pilgrims themselves. At issue, Limor suggests in her conclusion, may be internal Christian anxieties about divine embodiment as well as external competition, especially with Muslims, for proof of God’s ongoing presence in the holy land.
This section concludes with the most precise and focused of the essays: Daniel Schwartz’s correction of much modern interpretation of the verb ἐπηγάγετο in the Testimonium Flavianum as a pejorative reference to Jesus that might bolster the authenticity of the passage in question. Schwartz tracks this modern misinterpretation to a misreading of a parenthetical note in the nineteenth-century version of a sixteenth-century Greek lexicon. Nonetheless, Schwartz does not find in this correction an argument against the Testimonium’s authenticity.
We turn to two essays from “Jewish Perspectives,” both of which assess Jewish (in both cases, rabbinic) views of Rome. Joshua Levinson plumbs the complexities of imperialized identity—through mimicry, magic, and diaspora refraction—in narratives of Palestinian rabbis sojourning in the Eternal City: “The journey to the heart of the other culture reveals that the very distinctions that enable identity are more unstable and porous than they may wish to acknowledge. Each side wears the other’s mask.” Levinson attempts a complex, even postcolonial read of rabbis considering Rome; Eyal Ben-Eliyahu’s aim is more concrete: to identify the two huts mentioned in rabbinic literature built by Romulus at the founding of the city in the actual landscape of late ancient Rome. Triangulating rabbinic and non-rabbinic evidence, Ben-Eliyahu lands on the “Casa Romuli” on the Palatine and Capitoline Hills.
The collection concludes with two essays on “Influence and Competition.” Hillel Newman brings us into the world of late ancient Jewish apocalypticism by placing the Sefer Eliyahu in literal dialogue (through juxtaposition of pertinent passages) with the Latin poet Commodian, particularly his apocalyptic Carmen de duo populis (which scholars date anywhere from the third through fifth centuries). Newman’s larger goal is to show that certain references to the apocalyptic “king from the East” may draw on common apocalyptic motifs dating long before the sixth century (he also adduces Lactantius to a lesser extent) and should not be taken as instances of vaticinia ex eventu that place the Sefer Eliyahu in a seventh-century context (Newman prefers the sixth century). The final essay, on “rest” in competitive Christian and Jewish contexts by Israel Jacob Yuval, comprises a vast sweep, both philosophical (“How did the idea of rest evolve?”) and historical, from Enūma Eliš to the Middle Ages, from Christian attempts to wrest rest from Saturday to Sunday to the deep—and perhaps very subtly anti-Christian—meditations of the Havdala liturgy.
Most of the essays are tightly focused on individual texts or images (or even on a single Greek word, in the case of Schwartz’s essay); only a few essays (by Kofsky and Ruzer, Limor, and Yuval) take a longer view of their subjects. They are all carefully argued and written (mistakes are few: a bishop’s death off by a decade, a passage ascribed to Genesis instead of Exodus) and they are refreshingly accessible, if not necessarily of immediate relevance, to all manner of students of late antiquity, no matter our particular specialization.
Readers will find that the essays cover a tremendous amount of ground, from divine imagery to ecclesiastical competition to pilgrimage to Jewish responses to empire. Should such a vast array of offerings seem too broad to those readers, it should be noted that these are topics all covered by Irshai himself, as the footnotes amply attest: as good Festschrifters, the authors here build on their honoree’s intellectual versatility and generosity.
Authors and Titles
PAULA FREDRIKSEN, with OSNAT RANCE — Ode to Oded
MARTIN GOODMAN — Introduction
Religion and the Visual
YONATAN MOSS — The Emperor’s New Clothes: the ‘Jewish Helios’ Enigma in its Christian Imperial Context
NOA YUVAL-HACHAM — Between Heaven and Earth: The Hand of God in Ancient Jewish Visuality
ZEEV WEISS — Shaping Religious Space: Pagans, Jews and Christians in Ancient Sepphoris
Christian Perspectives
YONATAN LIVNEH — Cyril’s New Jerusalem and His Omission of Local Church History
JACOB ASHKENAZI — Eudocia, Pulcheria, and Juvenal: Competition in the Field of Religion and the Built Environment of Jerusalem in the Fifth Century CE
OSNAT RANCE — ‘Although Their Names Escaped Me’: Local Patriotism and Saints Commemoration in Late Antique Syria
ARYEH KOFSKY and SERGE RUZER — Rethinking the Eschatological Ingathering of Israel in Early Christianity
ORA LIMOR — Divina Vestigia: Tracking the Early History of Jesus’ Footprints at the Mount of Olives
DANIEL R. SCHWARTZ — Reinach and Stephanus, Philo and Josephus: A Note on the Testimonium Flavianum
Jewish Perspectives
JOSHUA LEVINSON — When in Rome
EYAL BEN-ELIYAHU — Where were the Two Huts of Remus and Romulus in Rome?
Influence and Competition
HILLEL NEWMAN — The Hebrew Book of Elijah and Commodian’s Carmen de duobus populis
ISRAEL JACOB YUVAL — And the Rest is History: Sabbath versus Sunday