History of the Jews in Russia and Poland. Volume 1 of 3. From the Beginning until the Death of Alexander I (1825). Dubnow SimonЧитать онлайн книгу.
gravitated towards the northern shores of the Pontus Euxinus, the fertile lands of Tauris – the present Crimea.2 Beginning with the sixth century B.C.E., they established their colonies in those parts, whence they exported corn to their homeland, Greece. When, after the conquests of Alexander the Great, Judea became a part of the Hellenistic Orient, and sent forth the "great Diaspora" into all the dominions of the Seleucids and Ptolemies, one of the branches of this Diaspora must have reached as far as distant Tauris. Following in the wake of the Greeks, the Jews wandered thither from Asia Minor, that conglomerate of countries and cities – Cilicia, Galatia, Miletus, Ephesus, Sardis, Tarsus – which harbored, at the beginning of the Christian era, important Jewish communities, the earliest nurseries of Christianity. In the first century of the Christian era, which marks the consolidation of the Roman power over the Hellenized East, we meet in the Greek colonies of Tauris with fully organized Jewish communities, which undoubtedly represent offshoots of a much older colonization.
During the same period there flourished in the Crimea and on the adjacent shores of the Black and Azov Seas, called by the Greeks Pontus and Maeotis, in the lands of the Scythians, Sarmatians, and Taurians, a number of diminutive Greek city-republics – Cimmerian Bosporus, or Panticapaeum (at present Kerch), Phanagoria (the Taman Peninsula), Olbia, Gorgippia (now Anapa), and others. The most active of these colonies was Bosporus-Panticapaeum, which was situated at the confluence of the Black and Azov Seas. The kings, or archonts, of Bosporus, of the Greek dynasty of the Rhescuporides, acknowledged the sovereignty of Rome. They styled themselves, in accordance with the customary formula, "friends of the Caesars and the Romans," and frequently added to their title the Roman dynastic appellation "Tiberius-Julius." The Jewish historian Josephus Flavius, in depicting the irresistible sway of the Roman world-power in his time, refers to this colony in the following terms: "Why need I speak of the Heniochi and Colchians and the nation of the Tauri, and those who inhabit the Bosporus and the nations about Pontus and Maeotis … who are now subject to three thousand armed men, and where forty long ships keep in peace the sea which before was unnavigable, and is very tempestuous?" (Bell. Jud. II. xvi. 4.) These words were written shortly after the downfall of Judea, about the year 80 of the Christian era.
Now from practically the same year (80-81) date the Greek inscriptions which were discovered on the soil of ancient Bosporus in Tauris, testifying to the existence there of a well-organized Jewish community, with a house of prayer. The following is the text of one of these inscriptions, engraved on a marble tablet which is kept in the Hermitage of Petrograd:
In the reign of King Tiberius Julius Rhescuporides, the pious friend of the Caesars and the Romans, in the year 377,3 on the twelfth day of the month of Peritios, I, Chresta, formerly the wife of Drusus, declare in the house of prayer (προσευχή) that my foster-son Heracles is free once [for all], in accordance with my vow, so that he may not be captured or annoyed by my heirs, and may move about wherever he chooses, without let or hindrance, except for [the obligation of visiting] the house of prayer for worship and constant attendance. [Done] with the approval of my heirs Iphicleides and Heliconias, and with the participation of the Synagogue of the Jews in the guardianship (συνεπιτροπευούσης δὲ καὶ τῆς συναγωγῆς τῶν Ἰουδαίων).
This inscription, paralleled by a similar document of the same period, was evidently meant to certify the act of liberating a slave, which, according to custom, was performed publicly, in the "house of prayer," with the participation of the representatives of the Jewish community.4
The contents of the inscriptions enable us to draw the following conclusions bearing on the history of the Jews during that period:
1. The Jewish community in Taurian Bosporus was made up of Hellenized Jews, who employed the Greek language in their religious and civil documents, and called themselves by Greek names (Chresta, Drusus, Heracles, Artemisia, etc.). 2. While assimilated to the Greeks in point of language, they were firmly united among themselves by the bond of religion, as is shown by the obligation, imposed even on the freedman, the libertinus, to visit the house of prayer for worship. 3. The Jewish community enjoyed a certain amount of civil autonomy, as shown in the case cited above, in which the community appears in the rôle of a juridical person, acting as the guardian of the liberated slaves.
It is to be assumed that similar communities of Hellenized Jews were found in the other Greek colonies of Tauris, their population being constantly swelled by the influx of immigrants from Asia Minor, Syria, and Egypt, particularly from Judeo-Hellenistic Alexandria. Since these communities of the first Christian century appear to have been well-organized and to have possessed their own institutions, we are safe in assuming that they were preceded by a more primitive phase of communal Jewish life, in the shape of petty settlements and trading stations, which must have arisen in earlier centuries.
From the first centuries of the Christian era date a number of tombstones bearing representations of the holy candlestick, the Menorah. The religious influence of Judaism in Tauris and in the Azov region is attested by various other indications. The inscriptions contain several references to "those who fear God the Most High" (σεβόμενοι θεὸν ὕψιστον), a phrase applied in the Greco-Roman world to pagans who stand half-way between polytheism on the one hand and Judaism or primitive Christianity on the other.
The Judeo-Hellenistic Diaspora in Tauris, on the northern shores of the Black Sea, was, like its parent stock in Asia Minor, the center of a Christian propaganda. Towards the end of the third century we find in Chersonesus, near Sevastopol, Christian bishops wielding considerable power. The exercise of this power was evidently responsible for the pagan rebellion of which we read in the lives of the Christian martyrs Basil and Capiton. On the sixth of December of the year 300 the pagan inhabitants rose in revolt against these two bishops and their fellow-missionaries, and were joined by the Jews, whom, it would seem, the zealots of the new faith had endeavored equally to drag into the bosom of the Church.
The existence of a Jewish settlement in the Bosporan kingdom was also known to St. Jerome, the famous Church father, who lived at the end of the fourth century in far-off Palestine. On the authority of his Jewish teacher he applied verse 20 in Obadiah, "and the captivity of Jerusalem which is in Sepharad," to the Taurian Bosporus, the remotest corner of the Jewish Diaspora.5
With the division of the Roman Empire into two halves the Greco-Judean colonies on the Black Sea were naturally drawn into the sphere of influence of the eastern part, the Empire of Byzantium, the capital of which, Constantinople, was situated on the opposite coast of the Black Sea. Commercial relations brought the Taurian colony into ever closer contact with the metropolis of Byzantium, and the Jews vied with the Greeks in the promotion of trade. The persecutions of the militant Church of Byzantium under the Emperors Theodosius II., Zeno, and Justinian, during the fifth and sixth centuries, drove the Jews from the ancient provinces of the Empire into the Taurian colonies. In the eighth century the Jewish population of these colonies was so numerous that the Byzantine chronicler Theophanes places the Jews in the forefront of the various groups of the population. "In Phanagoria and the neighboring region," says Theophanes, "the Jews who live there are surrounded by many other tribes."
These colonies were frequently visited by Christian missionaries, who endeavored to convert the native population to their faith, and incidentally also to win over the Jews. The Patriarchs of Constantinople were then hopeful of drawing the people of the Old Testament into the fold of the New. The Patriarch Photius, of the ninth century, writes thus to the Bishop of Bosporus (Kerch): "Wert thou also to capture the Judeans there, securing their obedience unto Christ, I should welcome with my whole soul the fruits of such beautiful hopes." The "Judeans," however, not only did not take the bait of the missionaries, but even managed to spoil their propaganda among the pagans. The most illustrious of all Byzantine missionaries, Cyril and Methodius, had frequent occasion to quarrel with "the Judeans, who blaspheme the Christian faith," and the boastful ecclesiastic legend asserts that the holy brothers "by prayer and eloquence defeated the Judeans [in disputes] and put them to shame" (about 860).
The struggle between the Christian missionaries
[Later on the author differentiates between Tauris and the Crimea, using the former term to designate the northern coast of the Black Sea in general, with the Crimea as a part of it. The modern Russian Government of Tavrida is similarly made up of two sections: the larger northern part consists of the mainland, the smaller southern part is identical with the Crimean Peninsula, connected with the mainland by the Isthmus of Perekop. In antiquity the name Tauri, or Taurians, was restricted to the inhabitants of the mountainous south coast of the Crimea.]
The date is that of the "Bosporan era," and corresponds to the year 80-81 of the common era.
In the Greek documents of that period Synagogue signifies, not a house of worship, but a religious community.
[It is possible that the identification was suggested by the similarity in sound between Bosporus and