1 Earliest Rome
1 Earliest Rome 1 Earliest Rome
12.6 The Jews See further: Vol. I, 277; Walwr (1949) 11-13, 23-37; Wilken (1984) 83-93*. Galen, The Usefulness of the Parts of the Body X\M [ill p.904 Kiihn; II p.158 Helmreich] Did our creator order these hairs alone always to keep the same length, and do they obey this order from fear of the master's command or from respect for the god who gave the order or because they are sure it is better to do this? Is not this Moses' way of treating nature and is it not better than Epicurus'? 1 The best answer, however, is neither of theirs, but to maintain with Moses the principle of the creator as the origin of every created thing, while adding to it the principle of matter. For our creator wrought in the hairs a need to maintain a constant length because this was better. When he had decided to make them like this, he set under part of them a hard body as a kind of cartilage , and under another part a hard skin attached to the cartilage through the brows. For it was certainly not sufficient simply to will them to be like this; he could not, even if he wanted, suddenly turn a stone into a human being. On this issue our position, that of Plato and that of the other Greeks who followed the right method in natural science, differs from that of Moses. For him it is sufficient that god willed the arrangement of matter, so that matter was immediately arranged. For he believes that everything is possible for god, even if he wishes to turn ashes into a horse or bull. We do not hold this. Some things are impossible by nature, and god does not actually attempt them at all, but chooses what is preferable out of what could come into being. 2 Therefore our view is that, since it was better that the eyelashes should always be equal in length and number, god did not instantly will them into being; for, even if he willed it countless times, they would not have come into being like this out of soft skin, and in particular it was completely impossible for them to stand erect unless implanted in something hard. So our view is that god is responsible both for the choice of the better in the actual products of creation and for the selection of matter. For, since it was necessary that the eyelashes stand erect and that they should always maintain the same length and number, he implanted them firmly in a cartilaginous body. If he had fixed them in a soft and fleshy substance, he would have been worse off, not only than Moses but also than some wretched general who places a wall or camp in swampy ground. 1. The Greek philosopher Epicurus (341-270 B.C.), a per hare of Galen's, who denied die precise claim that Galen is making here: that Nature was perfectly designed. 2. This difference of opinion over the power of god in fact already existed within Greek philosophy, as the Stoics (like Moses) maintained that god was omnipotent. 321
12. R E L I G I O U S G R O U P S 12.6c Roman privileges for the Jews Official Roman attitudes to the Jews were not consistently hostile. Some emperors and officials granted them particular privileges. 12.6c(i) Julius Caesar and the Jews. The Jewish writer Josephus collected a series of documents (of which one fol lows) illustrating Roman favour towards the Jews. His aim was to prove a Roman tradition of generous treatment of his own religion. But there is in fact no reason to suppose these documents had any general application; as in this case they probably arose as reactions to particular circumstances and did not automatically have general application. Josephus, Jewish Antiquities XIV.213-16 See further; 11.9; Baumann (1983) 238-61; Rajak (1984). Julius Gains' consul of the Romans to the magistrates, council and people of Parium,' greetings. The Jews in Delos and some Jews from other places in the area, in the presence of certain of your ambassadors, have petitioned me and declared that you are preventing them by decree from following their ancestral customs and rites. Now it displeases me that such decrees should be passed against our friends and allies, and that they should be prevented from living in accordance with their customs and contributing money to common meals and rites, as they are not prevented from doing this even in Rome. For example, Gaius Caesar, 3 our consul, prohibited by edict religious associations from assembling in the city ; only these people were not prohibited from collecting contributions of money and holding common meals. Similarly, I too prohibit other religious associations, but allow these people alone to assemble and hold meals in accordanceivith their ancestral customs and conventions. And, if you have passed any decree against our friends and allies, you will be well advised to annul it, because of their assistance and goodwill towards us." 1 322 1. The man is a provincial governor (of Asia?) of the Caesarian period, though this combi- narion of names, in this order, does not follow norma! practice. It may arise from a mis take bylosephus or from a corruption of his text. 2. Parium was in north-west Asia Minor. Some emend the text to read 'Paros', an island near Delos. 3. Itilius Caesar. 4. Two lewish leaders had helped Caesar in Egypt, which may have encouraged Caesar to favour the Jews in Rome. The provincial governor follows Caesar's lead. 12.6c(ii) Jewish settlement in Rome. Phtlo, who served on an embassy to the emperor Gaius Caligula on behalf of the Alexandrian Jews, contrasts Gaius' pretence to divinity and hostility towards the Jews with Augustus' approval of Judaism. See further: Vol. 1, 362; 10.6b; 12.6F.
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12. R E L I G I O U S G R O U P S<br />
12.6c Roman privileges for the Jews<br />
Official Roman attitudes to the Jews were not consistently hostile. Some<br />
emperors and officials granted them particular privileges.<br />
12.6c(i) Julius Caesar and the Jews.<br />
The Jewish writer Josephus collected a series of documents (of which one fol<br />
lows) illustrating Roman favour towards the Jews. His aim was to prove a<br />
Roman tradition of generous treatment of his own religion. But there is in fact<br />
no reason to suppose these documents had any general application; as in this<br />
case they probably arose as reactions to particular circumstances and did not<br />
automatically have general application.<br />
Josephus, Jewish Antiquities XIV.213-16<br />
See further; 11.9; Baumann (1983) 238-61; Rajak (1984).<br />
Julius Gains' consul of the Romans to the magistrates, council and people of Parium,'<br />
greetings. The Jews in Delos and some Jews from other places in the area, in the presence<br />
of certain of your ambassadors, have petitioned me and declared that you are preventing<br />
them by decree from following their ancestral customs and rites. Now it displeases me<br />
that such decrees should be passed against our friends and allies, and that they should be<br />
prevented from living in accordance with their customs and contributing money to<br />
common meals and rites, as they are not prevented from doing this even in <strong>Rome</strong>. For<br />
example, Gaius Caesar, 3<br />
our consul, prohibited by edict religious associations from<br />
assembling in the city ; only these people were not prohibited from<br />
collecting contributions of money and holding common meals. Similarly, I too prohibit<br />
other religious associations, but allow these people alone to assemble and hold meals in<br />
accordanceivith their ancestral customs and conventions. And, if you have passed any<br />
decree against our friends and allies, you will be well advised to annul it, because of their<br />
assistance and goodwill towards us." 1<br />
322<br />
1. The man is a provincial governor (of Asia?) of the Caesarian period, though this combi-<br />
narion of names, in this order, does not follow norma! practice. It may arise from a mis<br />
take bylosephus or from a corruption of his text.<br />
2. Parium was in north-west Asia Minor. Some emend the text to read 'Paros', an island<br />
near Delos.<br />
3. Itilius Caesar.<br />
4. Two lewish leaders had helped Caesar in Egypt, which may have encouraged Caesar to<br />
favour the Jews in <strong>Rome</strong>. The provincial governor follows Caesar's lead.<br />
12.6c(ii) Jewish settlement in <strong>Rome</strong>.<br />
Phtlo, who served on an embassy to the emperor Gaius Caligula on behalf of<br />
the Alexandrian Jews, contrasts Gaius' pretence to divinity and hostility<br />
towards the Jews with Augustus' approval of Judaism.<br />
See further: Vol. 1, 362; 10.6b; 12.6F.
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