1 Culture, Religion, and Politics in the Greco-Roman World

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Culture, Religion, and Politics in the Greco-Roman World

Editors

Kendra Eshleman (Boston College), Teresa Morgan (University of Oxford), Laura Nasrallah (Harvard University), Maren R. Niehoff (The Hebrew

University of Jerusalem), and Peter Van Nuffelen (Ghent University)

Advisory Board

Milette Gaifman (Yale University), Martha Himmelfarb (Princeton University), Hayim Lapin (University of Maryland), Duncan MacRae (University of California,

Berkeley), Jörg Rüpke (Universität Erfurt), Lieve Van Hoof (Ghent University)

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Journeys in the Roman East:

Imagined and Real

Edited by Maren R. Niehoff

Mohr Siebeck

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Maren R. Niehoff, born 1963; studied Jewish Studies, Literature and Philosophy in Berlin, Jerusalem and Oxford; 1989–91 Junior Fellow at the Society of Fellows at Harvard University;

currently Max Cooper Professor of Jewish Thought at the Hebrew University of Jerusalem.

ISBN 978-3-16-155111-6

ISSN 2510-0785 (Culture, Religion, and Politics in the Greco-Roman World)

Die Deutsche Bibliothek lists this publication in the Deutsche Nationalbibliographie;

detailed bibliographic data is available on the Internet at http://dnb.dnb.de.

This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. This applies particularly to repro- ductions, translations, microfilms and storage and processing in electronic systems.

The book was typeset by Gulde-Druck in Tübingen, printed by Gulde-Druck in Tübingen on non-aging paper and bound by Buchbinderei Spinner in Ottersweier.

Printed in Germany.

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Acknowledgments

I am delighted to acknowledge the institutions and people without whom this volume would never have emerged. The essays collected here are the fruits of a lively conference at the Hebrew University of Jerusalem in June 2015. The ISRAEL SCIENCE FOUNDATION (grant no. 2178/15), the Center for the Study of Christianity at the Hebrew University, and the Niedersachsen-Israeli Research Cooperation Program, a grant which I received together with Rein- hard Feldmeier, generously supported the conference.

In addition I thank Amit Gvaryahu for organizing the logistics of the conference, Tali Banin for excellent copyediting, Jan Basczoc and some fellow stu- dents at Tübingen for adjusting the bibliographies, and Ayala Odenheimer for compiling the index. Maxine Anasthasias kindly prepared the special maps, which show the places we are discussing in this volume. Thanks also to the excellent editorial team of Mohr Siebeck, especially to Jana Trispel and Klaus Hermannstädter, who did much beyond their duty to produce this volume.

Maren R. Niehoff

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Real and Imagined Geography

Ewen Bowie

The View from Aphrodisias and Hadrianoutherae . . . 23 Janet Downie

The Romance of Imperial Travel in Aelius Aristides’s

Smyrna Orations . . . 53 Nicola Zwingmann

The Account of a Journey in the Erôtes of [Pseudo-]Lucian

in the Context of Ancient Travel . . . . 77 Benjamin Isaac

Virtual Journeys in the Roman Near East: Maps and

Geographical Texts . . . 115 Amit Gvaryahu

There and Back Again: A Journey to Ashkelon and Its Intertexts

in Yerushalmi Sanhedrin 4:6 (= Hagigah 2:2) . . . 139

Reconstructing Encounters in Distant Places

Froma Zeitlin

Apodêmia: The Adventure of Travel in the Greek Novel . . . 157 Kendra Eshleman

Indian Travel and Cultural Self-Location in the Life of Apollonius

and the Acts of Thomas . . . 183 Maren R. Niehoff

Parodies of Educational Journeys in Josephus, Justin Martyr,

and Lucian . . . 203

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VIII Table of Contents

Jonathan Price

The Historiographical Vehicle of Lucian’s Journey

in Verae Historiae . . . 225 Catherine Hezser

Strangers on the Road: Otherness, Identification, and Disguise

in Rabbinic Travel Tales of Late Roman Palestine . . . 239

Between the Bodily and the Holy

Ian Rutherford

Concord and Communitas: Greek Elements in Philo’s Account

of Jewish Pilgrimage . . . . 257 Laura Nasrallah

Imposing Travelers: An Inscription from Galatia and the Journeys of the Earliest Christians . . . 273 Sarit Kattan Gribetz

“Lead Me Forth in Peace”: The Origins of the Wayfarer’s Prayer and Rabbinic Rituals of Travel in the Roman World . . . 297 Georgia Frank

Touching and Feeling in Late Antique Christian Pilgrims’

Narratives . . . 329

Jesus’s Travels from Different Perspectives

Reinhard Feldmeier

The Wandering Jesus: Luke’s Travel Narrative as Part

of His Hermeneutical Strategy of “Double Codification” . . . 343 Richard Kalmin,

Jesus’s Descent to the Underworld in the Babylonian Talmud and in Christian Literature of the Roman East . . . . 355

Destination Rome

Daniel Schwartz

“Going up to Rome” in Josephus’s Antiquities . . . 373 Knut Backhaus

From Disaster to Disclosure: The Shipwreck in the Book of Acts

in Light of Greco-Roman Ideology . . . 389

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IX Table of Contents

Yonatan Moss

“From Syria all the Way to Rome”: Ignatius of Antioch’s Pauline

Journey to Christianity . . . . 409

List of Contributors . . . . 423

Index of Names . . . 429

General Index . . . 433

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Journeys on the Way to This Volume

Maren R. Niehoff

Traveling has become so pervasive today that virtually all aspects of life are involved. The academy, too, is based to a considerable extent on traveling. As the Humboldt Kosmos 2016 summarizes: “researchers nowadays come from all over the world and go all over the world. … Internationalisation, globalization and flexibility – these are all terms that encapsulate the new academic landscape.”

Given the atmosphere of our times, it is of special interest to study journeys in the Roman Empire, which provided for the first time an encompassing infrastructure covering the whole Mediterranean and much beyond. The Pax Roma- na moreover facilitated conditions and made journeys accessible on a new scale.

Distant places were connected and traveling became affordable for private per- sons, traders seeking new markets, scholars and philosophers departing for famous centers of learning, pilgrims setting out for shrines, tourists exploring historical sites, and ethnographers inspecting exotic places.

The present volume gathers the fruits of a conference in Jerusalem, a city which has since antiquity been flooded by pilgrims, especially during the Feast of Tabernacles, Easter, and Ramadan.¹ Experts in different disciplines and religious traditions convened in order to discuss the intersection between physical travel and subjective experience in antiquity. We ask how various authors were affected by traveling and how they remembered or imagined their journeys.

Emphasis is given to the interpretation of journeys as intellectual, emotional, rhetorical, and religious constructs. Archeological and epigraphic evidence is used to illuminate the literary products and their cultural significance. We pay special attention to a particular time and space, namely the Eastern Mediterra- nean under the Roman Empire, and hope to make a meaningful contribution by studying variety within a broadly shared cultural context. Our approach is in- terdisciplinary and gives equal weight to pagan, Jewish, and Christian authors as well as their interactions with each other. The rabbis, who are usually exclud- ed from discussions of Hellenistic matters, are part of our project and throw further light on the complex relationship between center and periphery. We fur- thermore take into account that journeys, whether imagined or real, often bridge seemingly disconnected realms, such as the bodily and the spiritual, the political and the religious, the daily and the extraordinary. Journeys always involve re-

1 For details, see Witztum and Kalian 2013.

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2 Maren R. Niehoff

moval from a familiar environment and exposure to new situations, customs and people, which inevitably prompt comparison and re-evaluation of the familiar.

The increase of traveling in the Roman Empire created an intellectual mo- mentum which is reflected in numerous discussions and images in the literature of the time. Philo of Alexandria, Seneca, Plutarch, early Christians, the rabbis of the Land of Israel, and Lucian of Samosata – to name but a few – take traveling as a matter of fact and refer to concrete Roman infrastructures, while at the same time addressing the intellectual dimension of journeys. Traveling became a prominent topic of philosophy, literature, historiography, and religion. The Jewish philosopher Philo of Alexandria, for example, describes the different routes of crossing the Mediterranean and mentions how one goes to the harbor to locate a boat headed towards the desired destination (Legat. 250–51, Flacc. 26, 110). He also distinguishes different purposes of traveling, stressing that “some men go on voyages for trading purposes in their desire for making money or on embassies or in their love of paideia to see the sights of a foreign land” (Abr. 65).

Journeys of Biblical heroes, such as Abraham’s migration from Chaldea to the Land of Israel, are interpreted allegorically as journeys of the soul (Migr. 217–

18). Philo likes to speak about the “journey of life” and compares human beings to captains who face unforeseen dangers (Agr. 169–73).

The Roman philosopher Seneca describes the excitement of people waiting in the harbor of Puteoli near Rome for the arrival of the Alexandrian grain ships, which also delivered letters (Ep. 28.1–10). Familiar with the habit of the Roman aristocracy to change dwellings and move between villas in different spots, he devotes special epistles to The Trial of Traveling and Travel as a Cure for Dis- content. Seneca encourages his readers to transcend the physical dimension of journeys and realize that a change of heart rather than of climate is called for.² The Greek biographer and philosopher Plutarch humorously draws attention to the fact that his home-town Chaeronea is a backwater and explains that he con- tinues to live there so “that it may not become smaller still” (Dem. 2.2). Despite the relatively isolated location of his residence, Plutarch radiates an atmosphere of easy traveling, mentioning in passing that he and his companions go back and forth from Greece to Italy, often prompted by letters from friends. He himself travels extensively to Athens and Rome, using his time there to gather materials for his biographies, to deliver lectures, and to engage in intellectual conversa- tions. Plutarch also compares life to a sea voyage, the strong waves representing the emotions which need to be mastered (Tranq. 465e, 466b). Paul, a pivotal figure in the emergence of Christianity, is a quintessential traveler, famous for his letters to different communities. The author of Acts portrays his character by imagining his behavior during a sea storm on the way to Rome, when he

2 Sen., Ep. 55.1–11, 57.1–9, 77.1–5, 104.7–8; Tranquil. 1.17, 2.13–5; see also Marcus Aurelius, Med. 2.17, who speaks about life as a “pilgrim’s sojourn.”

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3 Journeys on the Way to This Volume

faced all the stereotypical dangers involved in crossing the Mediterranean. Of the belief in Jesus, the author of Acts simply speaks as “the way” (Acts 27–28, 24.14). The rabbis, who contributed to the Midrash Genesis Rabbah, were so familiar with traveling that they explain the notion of sin, mentioned in the Biblical story of Cain and Abel, by analogy to a “brigand who sat at the crossroads and ordered every passer-by to surrender his possessions.” The significance of Jewish festivals is moreover explained by stories from abroad: Rabbi Hiyya b. Abba recalls how he was once invited to Laodicea by a rich man, who honored the Shabbat, while R. Tanhuma speaks of a moving encounter in Rome between a servant of the governor and a Jewish tailor, who bought exceptionally expensive food in preparation for Yom Kippur. Rabbinic mobility is moreover reflected in the fact that some discussions in Genesis Rabbah are presented as taking place in cities outside the Land of Israel, “when the sages visited Rome” or were asked questions by the emperor “Hadrian – may his bones rot!”³

Lucian, the second-century satirist, indulges in mocking the atmosphere of trafficking characteristic of his time. In numerous treatises he exposes the neg- ative effects of traveling and warns that, rather than significantly influencing the mind or the different professions involved, travel mainly inflates the ego. In A True Story, Lucian ridicules the tradition of travel accounts, ranging from the Odyssey to historiography in his own days, and provocatively states that he will write something completely imaginary, with no claim to truth and autopsy (Ver. hist. 1). The absence of travel in his writing has thus become an exceptional factor, which requires explanation. Lucian’s dialogue The Ship moreover crit- icizes the heroic ethos of sea-voyages and tourism as well as the cultural and philosophical expectations conventionally attached to them. Readers are chal- lenged by sarcastic remarks such as: “well, please remember to bring us back some of those exquisite smoked fish from the Nile, or some myrrh from Cano- pus, or an ibis from Memphis – I suppose you would scarcely have room for a pyramid?!” (Nav. 15).

The diversity of travel accounts in the Eastern Mediterranean is the subject of the present volume. The contributions are divided thematically into five sec- tions, each of them devoted to a different aspect of the intersection between physical travel and subjective experience. Within each section the articles are arranged chronologically. The first section focuses on real and imagined geography, dealing with texts that refer to the concrete contours of places. The contributors ask how physical features are negotiated in the literature. Ewen Bowie opens the section by offering a comprehensive study of real and imagined journeys undertaken by the inhabitants of two backwater cities in Asia Minor, namely Aphrodisias and Hadrianoutherae. Recovering unexpected details from epigraphic and archeological sources, he provides a geographical profile of the

3 Gen. Rab. 22.6, 20.4, 10.3, 11.4, 28.3.

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two cities and then addresses the tension between their relative isolation and the exceptionally broad aspirations of their inhabitants. Bowie argues that the location of the cities near, but not on main high-ways may well have prompted the inhabitants to aim higher and orient themselves towards important cultural centers stretching as far as Rome. He discusses a poet, a pipe-player, and a pan- creatist from Aphrodisias, who competed far and wide, receiving prestigious honors. These are compared to four novelists, whose origins in the city Bowie has previously asserted. These authors developed extraordinarily rich stories, which involve traveling far beyond their own experience and engage Roman discourses sometimes mediated through art. The second city, Hadrianouthera, is studied through the example of Aelius Aristides, who describes his journey to Rome with remarkable detail and dramatic imagination.

Janet Downie follows with a fresh analysis of Aelius Aristides’s Smyrna Ora- tions, especially Oration 17 and 19, which strikingly focus on the physical land- scape of the city rather than its history and citizens. Downie argues that this unusual focus on urban contours reflects Aristides’s conviction that evoking the physical and especially the feminine features of the city will foster a meaningful relationship between the implied readers, namely the governor and the Roman Emperor, and the city, which is in need of support after a serious earthquake.

Aristides is shown to pay special attention to direct contact made possible by travel, reviving in his readers the memory of their previous visit to the city.

Aristides speaks in erotic terms of imperial care, thus distinguishing himself from conventional rhetoricians, who regularly boast of their city’s past. Down- ie shows how Aristides invites his readers to renew their romance with the city and extend material help.

Nicola Zwingmann offers an analysis of (Pseudo-?) Lucian’s Erôtes, which she reads in light of tourism in the imperial period. Focusing on the frame-story of the dialogue, Zwingmann provides rich textual and archeological evidence to illuminate the references in the text to Rhodes and Cnidos, where the com- pany stops for a while. She reconstructs the context of numerous scenes, namely that of ‘Lycinos’ having his accommodation and meals prepared by his ac- companying slaves, of the story of a visitor’s intercourse with the statue of Aphrodite, of the obscene ceramics in the salerooms of the temple and, finally, of the prostitution connected to tourism. Throughout the article Zwingmann discusses the relationship between the realia of tourism and the text of the Erôtes. A complex approach is offered, which takes into account multiple possi- bilities, including the one that oral and written traditions shaped the expecta- tion of visitors and prompted the creation of specific architectural settings.

Zwingmann integrates the archeological findings into her overall appreciation of the Erôtes as a literary text and stresses its importance as the most comprehensive and unique ancient text known to us, which gives serious attention to the concrete details of tourism.

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Benjamin Isaac discusses the tradition of geographical texts and travel accounts, comparing Greco-Roman examples of the genre to later Christian texts.

His test case is Palestine, well suited not only to the location of our conference, but also to the religious interests of the Christian authors. Retrieving a wealth of information from lesser-known sources, Isaac points to a significant development in the relationship between factual information and subjective description.

Pagan writers in the Roman Empire such as Strabo and Pliny, as well as anony- mous authors, focused on facts useful for the traveler (e.g. measurements of dis- tance between places). Christian authors, by contrast, tended to stress the ideo- logical dimension, and depicted a Biblical landscape based on the Scriptures.

This tendency is shown to reach a peak in the Middle Ages, when highly emotional and religious elements were added to travel accounts, pushing the description of actual places into the margins. Other features of travel literature so familiar to us today, namely pictorial illustrations and maps, also emerged in this context.

Amit Gvaryahu provides a fresh analysis of a rabbinic story, which has per- plexed numerous scholars. Keeping the overall harmony of the composition in mind, Gvaryahu peels off the work’s different layers and shows how the city of Ashkelon, a border land outside of rabbinic jurisdiction with a famous statue of Tyche, inspired the imagination of the storyteller. “Miriam of the Onion Leaves” is interpreted as an echo of Semiramis, standing at the entrance of hell, which is implicitly identified with the entrance to pagan territory. The rabbinic hero, Shimon ben Shetach, on the other hand, is shown to have been modeled on the Biblical figures of Moses and Gideon, both known for their crusades against pagan worship. The story thus emerges as being situated on a number of physical and literary crossroads.

The second section of the volume explores the theme of reconstructing encounters in distant places and asks about the role of traveling in the formation of identity. Do real or imagined journeys offer genuine encounters with others, or do they instead mirror the author’s self and confirm the familiar? Froma Zeitlin opens this section with an analysis of the five extant prose romances, which share the background of the post-classical Hellenistic world. The main parts of these novels are taken up by travel adventures, which divide the loving partners until they reunite in the happy end. Zeitlin argues that while these novels are set in a polyglot and hybridized world, they echo a number of stere- otypes and use traveling as a testing ground for resilience rather than as an op- portunity to widen horizons and discover hitherto unknown aspects of the world. The new environments are experienced as threatening and dangerous, requiring the heroes’ courage and loyalty to their original cultural identity.

Zeitlin examines the creative resources of prose fiction by pointing to Homeric paradigms, reminiscences of real geography, and the eroticization of landscapes.

The novelist Achilles Tatius, who highlights erotic imagery, emerges as an au-

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thor with similar literary tendencies as Aelius Aristides discussed here by Downie.

Kendra Eshleman compares two third-century accounts of journeys to India, the Life of Apollonius by the Greek essayist Philostratus and the Christian Acts of Thomas. She argues that India is presented as lying beyond the frontiers of the known world and serves to locate the heroes and the cultures they represent within the world they inhabit. India becomes a locus of negotiating Greek identity. Eshleman arranges her discussion around three main themes, namely the symposium, the notion of paideia, and historical awareness, showing that in each case the Greek and the Christian author assume opposite positions. Phi- lostratus creates a perfectly Greek hero, who prompts his Indian acquaintances to strengthen their Greek qualities, while acknowledging that the Brahmins are the cradle of Greek wisdom. Thomas, on the other hand, emerges as a counter- hero, who obstructs the symposium, appropriates Greek wisdom, and rejects the idea of influence on Christianity. In both cases “India” is a projection of the author, serving as a canvas on which to outline his own identity in the Hellenis- tic world.

Maren Niehoff investigates three authors of different religious backgrounds who show awareness of the farcical nature of educational journeys. The Jewish historian Josephus Flavius, the Christian theologian Justin Martyr, and the pagan satirist Lucian of Samosata are studied with special attention to autobio- graphical passages, which feature journeys to philosophical teachers. Josephus is shown to offer a strikingly opaque description of his journey to the different Jewish sects, which does not provide any information about their intellectual influence on him. The real school of life turns out to be Josephus’s diplomatic trip to Rome, where he encounters theatrical circumstances and learns to side with the pro-Roman party back in Jerusalem. The story of traveling to Rome enables Josephus to construct himself as an author writing in Greek for a Ro- man audience. Justin Martyr emerges as an author well versed in discourses of parody, which he skillfully applies to his overall argument that Christianity is the only real philosophy congenial to Roman values. While his journeys to the different schools of philosophy turn out to be futile and even grotesque, the casual encounter with an old man prompts him to make the transition from Platonism to Christianity, from the Greek, effeminate East to the vigorous, Ro- man West. Lucian offers the most self-reflective discussion, which parodies the complete subordination of Greek paideia to Rome. He situates himself and other Greek intellectuals “on the way” to the capital of the Empire and highlights the lack of Greek authenticity. Traveling has become an end in itself, which barely hides the painful lack of ‘indigenous’ Greek identity. Niehoff concludes that Josephus, Justin, and Lucian construct themselves in the language of the Other by engaging Roman motifs to reflect on intellectual mobility in the Greek East.

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Jonathan Price follows with an original analysis of Lucian’s True History, and reads this treatise against the grain of current scholarship, which tends to high- light the satirical tendencies of this author. Price points to tensions between Lucian’s introduction of himself as a liar and his claims to tell the truth later in the narrative. In addition, sophisticated verbal reminiscences of Thucydides’s language are uncovered to show Lucian’s intended diligence and authenticity as a historian recounting his journeys. Price argues that Lucian’s narrator does most things a good historian would do, namely giving precise eyewitness descriptions, quoting important documents, and measuring the distances between places. Price concludes that the fantastic episodes reveal the deeper structures of recorded and verifiable history, teaching the reader a true lesson about human nature. Despite appearances and protestations to the contrary, Lucian emerges as a serious writer with an identifiable ethical message about his travels in a world which is recognizable in estranged mirror images.

Catherine Hezser concludes this section by investigating rabbinic tales about encounters on the road. Initially, concrete images are provided: how does a rabbi travel and how does he introduce himself to a stranger on the road? Would the interaction be different if the Other were a gentile or a Jew? Hezser argues for a significant difference between encounters with Gentiles and encounters with other Jews. The rabbis in their travel accounts envision Roman strangers as a potential threat and often hide their Jewish identity in their presence. Repre- sentatives of Greco-Roman culture are not used as a source of information, but rather as a canvas on which to project one’s own superior learning. In this re- spect, the rabbis share the approach which Zeitlin and Eshleman have identified in the novels and in the Acts of Thomas. Hezser moreover discusses rabbinic encounters with other Jews, which show a remarkable tendency to reverse hier- archies and challenge the rabbis’ intellectual and moral superiority. Using travel accounts as a key to the construction of identity, Hezser suggests that the rabbis developed a dual identity, one with regard to Gentiles, the other with regard to non-rabbinic members of the Jewish community.

The following section of the volume deals with the relationship between the bodily and the holy, asking how journeys negotiate these two realms. Ian Ru- therford opens the section with an analysis of Philo of Alexandria, who illuminates the largest phenomenon of pilgrimage known in the ancient world, namely Jewish pilgrimage to the Jerusalem Temple. Rutherford distinguishes Philo’s discussion as exceptionally sophisticated in terms of theoretical insights. His notion of pilgrimage as a “process with the power of creating social cohesive- ness” in fact anticipates modern anthropological approaches, such as Victor Turner’s. Rutherford moreover compares Philo’s language to that of pagan writers, noting that he often shares their terms, while adding a new emphasis on community as a reason for undertaking pilgrimage. Rutherford concludes by providing an overall historical setting for Philo’s discussion of pilgrimage,

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namely the policy of the Jerusalem establishment to encourage the ritual. Philo may have relied on some official publicity material, providing an intellectual framework for the political and economic promotion of the city as a holy place for Diaspora Jews.

Laura Nasrallah offers a fresh interpretation of Paul’s Letter to the Galatians.

Getting beyond the aura of Paul as an admired apostle, who would naturally prompt people in his environment to serve him, Nasrallah asks to what extent his reliance on local hosts was experienced within a larger culture of travelers who presented an unwelcome imposition. This question is studied in light of a Roman inscription from Sagalassos in Galatia, dating to 14–19 CE, as well as the Didache, a short early Christian manual on morals and Church practices. Both texts address the issue of abuse and regulate the extent to which locals can be asked to provide for travelers coming through their city. The Roman edict pro- tects locals from abuse by limiting the services that may be demanded by repre- sentatives of Rome. The Didache discusses the terms of imposition in a distinctly Christian context. Certain services are identified as positive gifts rather than as cases of exploitation. Nasrallah reads Paul’s letter in this broader context and asks how those to whom Paul wrote might have negotiated such concerns.

Sarit Kattan Gribetz analyzes rabbinic prayers for wayfaring in their Roman context. She traces the development of the prayer from its Palestinian begin- nings to the full ritual in Babylonia, which survived into the Middle Ages and beyond. While early Palestinian rabbis were concerned with ritual markers of entering and exiting cities, especially Gentile ones, later rabbis, especially those in Babylonia, focused more broadly on the experiences of travel and the dangers on the roads for observant Jews. Kattan Gribetz adduces precise parallels from Roman practices, showing votive images of feet entering and exiting a place.

Non-Jewish Roman material evidence is thus taken to illuminate rabbinic literature. The rabbis emerge as sharing Roman discourses even as they partly intended to protect their communities from the dangers associated with Roman cults. Kattan Gribetz moreover introduces the notion of imagined landscapes and shows how the rabbis envisioned a partly Biblical and partly Roman geography – thus complementing the Christian authors discussed by Isaac in this volume. Upon this imaginary landscape, the rabbis imposed their own prayers, thus seeking to exert spiritual control over their physical environment.

Georgia Frank concludes this section by discussing the experience of Chris- tian pilgrimage in the sixth century CE, when touching relics became a wide- spread practice with important implications for religious identity. Objects brought home from the Land of Israel not only evoked the memory of the sacred places, but assumed a remarkably active and spiritual role. Offering a detailed analysis of the Piacenza pilgrim’s report, Frank suggests that the material objects enabled the pilgrim to feel his way into the sacred past. Moreover, the reader of the report undergoes a similar process. The motif of picking up a

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stone, for example, which is believed to have been held by Jesus, enables the pilgrim and by implication also the reader to get a quasi firsthand experience of Jesus’s action and hear the sounds he would have heard. The imagined and the real, the literary and the physical are thus intertwined in an especially complex manner. The text presents a physical artifact, which arouses the imagination and creates a new bodily as well as emotional experience.

The following section focuses on two competing perspectives on Jesus’s travels, one from within the Christian, the other from within the Jewish tradition.

Reinhard Feldmeier discusses the known phenomenon of Jesus’s travel narratives in the Gospel of Luke and shows how it highlights his exemplary moral standing. Jesus is shown to be homeless on human roads, while preparing himself for his ultimate homecoming to God. Luke moreover applies a double-codification, appealing to both prophetic and philosophical motifs, in an attempt to make Jesus attractive to diverse audiences. In the Babylonian Talmud, on the other hand, Jesus’s travels play the opposite role.

Investigating traveling traditions that link the Mesopotamian and Mediterra- nean worlds, Richard Kalmin offers a close reading of a story in Babylonian Talmud Gittin 56b–57a, arguing that it subverts early Christian traditions rang- ing from 1 Peter to Origen. While Christian authors presented Jesus as descend- ing to the underworld and overcoming the powers of death by converting its prisoners to Christianity and taking them to heaven, the rabbinic narrator makes Jesus suffer horrible punishments in hell and advocate conversion to Ju- daism. The Talmud thus parodies Jesus’s journey and turns it into a tool of in- ter-religious polemic, which helps the rabbis to construct their own identity in a world turned Christian. Kalmin’s analysis supplies further support for his overall contention that Mesopotamia experienced a thorough Romanization following Shaper I’s incursions deep into Roman territory in the third century and his resettlement of thousands of pagan, Jewish, and Christians from that territory into Mesopotamia.⁴

The last section of the volume focuses on Rome as a destination of real and imagined journeys, asking to what extent ancient authors wrote themselves into imperial narratives and identified with Rome as the center of the Empire. Daniel Schwartz opens the section with a close analysis of the expression “going up to Rome” in Josephus Flavius’s writings, identifying the expression as a reflection of a Roman perspective comparable to the phrase “going up to Jerusalem” com- mon among Jews. Schwartz examines Josephus’s use of the former expression and discovers curious differences between the different books of the Antiqui- ties. Book 20 frequently speaks about Jews going up to Rome even though par- allel material in Josephus’s other works lacks this vocabulary. This finding leads Schwartz to suggest a Roman source for book 20, arguing that Josephus himself

4 For details, see Kalmin 2014.

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remained loyal throughout his career to the Jewish ethos of going up to Jerusa- lem rather than to Rome.

Two subsequent Christian writers are shown to take the opposite approach and inscribe themselves into the texture of Rome. Luke, discussed by Knut Backhaus, imagines Paul’s shipwreck in dramatic details, which conform to Greco-Roman conventions and aim at placing the founder of Christianity in a distinctly Roman milieu. Adducing comparative material from Greco-Roman literature, Backhaus offers a literary analysis of the text and argues that Paul is constructed as a nautical hero, who fits the world stage of Empire. The journey with its adventures emerges as a key element in the author’s strategy to place Christianity in a Roman context. Similarly, Yonatan Moss shows that Ignatius, the second-century bishop from Antioch, portrays his trip to Rome as a journey which follows in Paul’s footsteps, while offering a radically different model of authority. Whereas Paul is an example of a decentralized, itinerant authority, Ignatius aims at a centralized, sedentary authority anchored in Rome. Moss suggests that Ignatius colonizes the image of Paul and anchors his own position in Roman discourses. His journey to Rome thus fulfills a complex literary, the- ological, and political role. These interpretations of Luke and Ignatius comple- ment the picture drawn by Niehoff concerning Josephus, Justin, and Lucian.

This volume engages a thriving discussion of traveling in the ancient world.

Scholars have increasingly recognized mobility in the Roman Empire as a key to understanding political, cultural, philosophical, and religious developments.

Fundamental to such inquiries remains Ludwig Friedländer’s Sittengeschichte Roms (1934), which contains two dense chapters on infrastructure and tourism in the empire. Friedländer has assembled a wealth of information on technolo- gy, geography, traveling habits, and touristic facilities. He illuminates pagan Roman culture by providing insights into the concrete life of the upper and lower classes. Friedländer’s broad study is complemented by numerous investi- gations into the realia of particular places or particular forms of travel. Samuel Krauss (1910–1912), Raphael Patai (1938), and Daniel Sperber (1986) offered pioneering studies of the infrastructures of traveling in rabbinic literature, while Lionel Casson has thrown new light on trading routes and accommoda- tions on the road as well as on the technologies of sea-faring in both Classical Antiquity and the Roman Empire (1960; 1974). Pierre Fustier (1968), Colin O’Connor (1993), and Geoffrey Hindley (1971) moreover paid special attention to Roman conditions when investigating ancient roads and bridges. More re- cently, Roman roads in Palestine, Italy, and Egypt have been interpreted in larger cultural and economic contexts. Benjamin Isaac and Israel Roll have docu- mented the Roman road system in Palestine and analyzed its significance in political, military, and cultural terms (1982). The facilitation of communication, mechanisms of governmental control, and the boom of urban development have become evident (Isaac 1978; 2010). Ray Laurence (1999) and Colin Adams

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Index of Names

Apollonius of Tyana, see under Life of Apollonius

Aristides, Aelius 41–8, 396

– on urban landscape 4, 54, 57–64, 69 f.

– erotic 65 f., 65n42, 69, 72

– political view of 54, 56 f., 61, 66, 68, 71 f., 125

– Sacred Tales 46

– travels 72, 83, 89, 125, 275 Augustus I 246, 280 f., 283, 313 Aurelius, Marcus 54, 66, 215 Aristotle 266, 330

Antony, Mark 33, 280 Augustine, Saint 360, 366 Balaam 192, 356–60, 363, 365–7 Ben Azzai 297, 307n31

Callimorphus, Tiberius Claudius 25–7 Chariton of Aphrodisias 27–30, 35–8,

157–62, 164 f., 174 f., 395 Clement of Alexandria 190 f., 194 Chaereas, see under Chariton of

Aphrodisias

Cicero, Tullius Marcus 203 f., 207, 209, 214, 217, 219, 400

Ctesias of Cnidus 227, 229 f.

Cephas, see under Peter Claudius I 382, 384 Diogenes, Antonius 27 f., 30 – views of Hellenism 31–4 – travel 36, 38, 351

Elijah 120, 319, 321, 348n11, 351 Epictetus 265

Esau 242, 244

Flavius, Josephus 6, 9 f., 15, 125, 203–5, 216, 221, 258, 381

– Antiquities (Jewish) 374–7, 385

– autobiography 206–9, 387

– Greek culture (attitude towards) 383, 386

– in Jerusalem Temple 260 f., 267 f.

– parallel between his books 380 f., 384–7

– Roman source of 378–82, 382n20, 386 f.

– travel to Rome 373–5, 377–80, 382n20, 386 f., 400

– War (the Jewish) 205, 208, 286, 377–80, 384, 386

Galen of Pergamum 42, 218 Gamaliel 247 f.

Hiyya b. Abba 3

Hadrian 24, 42, 48, 268, 278 f., 389 f.

Heliodorus 29, 157–61, 163–6, 174–6, 402

Homer 93, 159–61, 163, 204, 212, 227, 229 f., 395, see also Odyssey Hermogenes of Tarsus 38 Horace 124, 129, 204,

Herodotus 25, 126, 158, 164, 228, 232, 265

Herod the Great 258, 373, 384 Ignatius of Antioch 10, 290, 409 – his execution in Rome 410, 416 – letters of 409–411, 415–8

– symbolic journey of 410–2, 414 f., 417 f.

Jacob, (rabbi) 318 f.

Jesus 278, 391 – as a child 345 f., 349 – as a Hellenistic hero 350–2

– as a model of imitation 333 f., 352, 413 – as a stranger 345–7

– as a traveler 9, 343 f., 347 f., 350 – Early Christian belief in 362, 367

(24)

430 Index of Names – in Talmudic literature 355 f., 358,

360 f., 363 f., 367

Jonah 122 f., 192, 310n45, 391 Justin Martyr 6, 204 f., 210, 216 f., 221 – Dialogue with Trypho 210–5, 362 Juvenal 306n28, 390, 395, 397 f.

Jerome 122, 332 f.

John the Baptist 207, 345, 405 Joshua (rabbi) 301 f.

Judah (rabbi) 303 Johanan ben Zakkai 148

Lucian (Pseudo-) 4, 77, 79 f., 102, see also Erôtes

Lucian of Samosata 3, 6 f., 87, 99, 104, 203–5, 211, 257, 350, 396

– Philosophies for Sale 212–4 – Quomodo Historia Conscribenda

Sit 228, 232 f.

– Verae Historiae 225n1, 225–9, 231–4 – view of historiography 12, 34, 208 f.,

226–30, 232, 234

– views on philosophers 216 f.

– Wisdom of Nigrinus (The) 216–21 Menander, Aelius Aurelius 26 Moses, as a model of imitation 5, 121,

140, 146–51, 192, 309, 320, 348n11, 394 Marcus, Aurelius 66–8, 70, 72, 125 Nero 208 f., 284 f., 292, 351, 382n19, 383 f.

Onkelos bar Kalonikos 355–8, 356n4, 360 f., 363 f., 367

Origen 362, 366 f.

Paul the Apostle

– character of 2 f., 277, 279, 396, 397, 402 – in Rome 9, 416

– travel 277 f., 289 f., 352, 393 f., 400, 403 f., 415 f.

– Letter to the Corinthians 289 f.

– influence of 414 f., 418, see also Galatians, Letter to the Pausanias 11, 62 f., 63n36, 123, 126 Philo of Alexandria

– view of traveling 2, 205, 217, 274, 306n28

– pilgrimage 7, 259–63, 266–8 Philostratus, Lu¯cius Fla¯vius 205 – on India 6, 12, 183 f., 189–91, 193,

195–7

– Lives of the Sophists 23, 41, 45, 66, 70, 70n57

Plato 60n25, 79, 265 f., 394, see also Platonic Philosophy

Plutarch 15, 205, 216 – Travel 2, 185 Petronius Arbiter 397 Protogenes 89

Pliny the Elder 5, 99, 117 f., 126, 313 Pseudo-Skylax 115

Pythagoras 189, 191 Poppaea Sabina 209 f.

Philadelphos, Ptolemy 266

Peter the Apostle 273, 276, 278, 287–9, 291, 346

Piacenza pilgrim 329, 332 f., 336 f.

Sappho 64n38, 69

Seneca (Lucius Annaeus Seneca) 2, 215, 219, 399

Shimon b. Shatah

– in relation to biblical myth 147–51 – character of 142 f., 146, 149, 151n50 – view of witches 139–41

Simeon bar Abba 306

Strabo of Amaseia 5, 23, 57, 116 f., 266, 287

Straton of Sardis 100 Synesius of Cyrene 395 Tanhuma 3, 309

Tatius, Achilles 46, 103, 159 f., 166–7 – erotic view of space 168–70, 172 f.

– Leucippe and Cleitophon 166, 176 f.

Thomas the Apostle 6, 183, 187 f., 192, 196

Tertullian 194, 212 Thucydides 7, 229, 231–4 Trajan 28, 279, 285, 409, 412

Titus 313, 356–60, 363, 365, 367, 400n47 Tacitus 34, 126, 382 f., 382n20, 385, 387 Tiberius 31 f., 283 f., 383

Tarfon 250, 300

(25)

431 Index of Names

Vespasian, Titus Flavius 243–5, 251, 313, 379

Xenophon of Ephesos 29, 39, 45, 82, 157, 159, 251

Yose bar Yehudah 241, 243, 251

(26)

(27)

General Index

Acco 247

Acts of the Apostle 2 f., 276–8, 287, 289, 348, 352, 380, 391–3, 395, 399, 402 f., 415

– narrative agenda of 404 (see also Double Codification)

Acts of Thomas 6 f., 86, 183 – India (travel to) 184–7, 193–5 – Greek influence on 188–90, 193 f.

– Christianity as a concept in 191 f., 195–7

Aethiopica 165, 402

– summary 175 f., see also Heliodorus Affairs of the Heart, see under Erôtes Alexandria 16, 102, 158, 218, 267, 390 – descriptions of 46, 53, 159, 170–4, 176 – travel to 53, 166–7, 298n5, 399

Antioch (in Syria, also known as Antioch on the Orontes)

– Christianity in 10, 273, 287 f., 409, 413, 416, 418

– travel to 23, 26, 77, 81 f., 86, 102 f., 119, 126, 379

Aphrodisias 3 f., 23 f.

– travelers to 25–7, 33, 35 – literature from 25–9, 39 f.

– Sebasteion in 31

Aphrodite 31, 64n39, 146, 175, 399 – Aphrodite of Cnidos 79, 87–91,

98–103, 163

Apocalypse of Peter 143, 363 f.

Apocryphal Acts of Thomas, see under Acts of Thomas

Apologetic 184, 191, 245

Apostles 277 f., 288–90, 348, 414, see also individual names

Arabia 27, 257, 278 f.

Ascalon 5, 116–9, 129, 139, 140n7, 144–7, 149–51, 259

Ascension, see under exaltation Asia 24, 26 f., 41, 46 f., 55, 280 f.

Asia Minor

– cities of 56 f., 70, 72, 158, 412 – natural disaster 68, 70 f.

– novels from 28 f., 218 – tourism in 11, 53

– travel in 3, 48, 53, 80, 203, 274, 409, 412, 415

Athens 216 f., 221 265, 268

– description of 57n16, 60 f., 63, 123, 204, 220

– literature from 103, 162

– travel to 2, 42, 48, 53, 102, 203 f., 215 f.

Authority

– charismatic 10, 183, 195 f., 279, 365, 414 f., 418 f.

– episcopal 413 f., 416–8

– imperial 66 f., 273, 286, 312, 379n12, 413

– Jewish 267, 365

– philosophical 183 f., 195 f.

Babylon 8

– Jewish community in 13, 258, 262 – travel to 36, 158, 161 f., 257

Babylonian Talmud, see under Talmud Babli

Banditry 157 f., 164, 167, 176 f., 247 f., 284, 300 f., 301n11, 384, 396

Barbarians (encounter with) 30, 45, 158, 162, 176, 186, 188, 190 f., 194, 393, 401 f.

Bath 35, 243

Bathhouse 220, 305–8, 315 Berakhot

– Mishna 297 f., 300–4, 320 – Talmud Babli 317–20 – Talmud Yerushalmi 306 f.

– Tosefta 304 f.

Blessing

– Jewish 150, 192, 244 f. (see also Berakhot)

– Christian 333, 336, 414

(28)

434 General Index Border 5, 145 f., 148n39, 164, 251, 311,

324, 343, 395 Brahmans

– Philostratus’ view of 6, 184–6, 188–91, 194

– Thomas’ views of 6, 192, 194

Caesarea 26, 119, 246, 343, 378, 383, 385, 393–400

Callirhoe 27, 29 f., 35 f., 160 f., 174 f.

– homecoming of 162 f., see also Chariton

Capital punishment 311, 317n72 Centrifugal movement 415 f., 418 f.

Centripetal movement 415–7, 418 f.

Chariot 334, 351 Children

– in Greek novel 175 – Jewish 309

Christianity, as a discursive catego- ry 191 f., 195–7, 367, 411, 418 f.

– Christians as strangers 279, 344–9 – death, attitude towards 184, 194, 344,

348 f., 251 f., 367, 395–7, 410, 416 – Greek philosophy, attitude towards

188, 213

– novel 183, 188 f., 392–5

– travel narrative 240, 276, 352, 393–6, 399, 404, 417 (see also identity; Jesus;

New Testament; names of Saints) Cilicia 26, 29, 162, 257, 278 f.

Claros 257

Clothes 36, 141, 148, 162, 206 f., 240 Cnidos

– ceramics and fabrics from 4, 91 f., 94 f., 97–100, 105 (see also Aphrodite of Cnidos)

– novel from 70, 82, 85, 87, 90, 101 f., 104 f.

Comana (city) 101

Corinth 31, 101 f., 210 f., 288 f., 291n52 – archeological evidence from 92 Corinthians, Letters to 277, 280, 288n43,

289 f., 416 Cos 25, 90

Crossroads 3, 301 f., 312 f., 322 f.

Cursus Publicus 84, 245–7, 283–6, 291, 413

Delphi 175, 190

– oracle of Apollo 163, 176

– pilgrimage to 26 f., 158, 161, 164, 262, 264, 267

Devotional Objects 91, 95, see also Souvenirs

Diaspora, Jewish 8, 258, 261, 268 Didache 8, 289 f., 292, 413 f., 418 Dionysius 30, 36, 399

– dionysiac ritual 61n32, 101 (see also under Temple: Dionysius)

Dioscuri 313, 393, 399, 402–5 Disguise 141, 240, 242–4, 251 Earthquake 23, 297, 301n11, 303 412 – Cnidos 97

– Sebasteion of Aphrodisias (Tem- ple) 31 f.

– Smyrna 4, 54–7, 66, 68–72, 125 (see also Smyrna Orations)

Egypt 170, 191

– as reflected in Greek novel 30, 86, 161, 175–6, 196 (see also specific novels) – pilgrimage to 12, 257–8

– travel to 10 f., 41–3, 46, 80, 82, 86, 116, 119, 129, 151, 158 f., 164, 167, 175, 190, 206, 284, 286, 320, 334 (see also Nile) Ekphrasis 38, 79, 159, 170–4, 394 Emotions 1 f., 9, 38, 68, 217

– in travel accounts 69 f., 119–22, 128 f., 133, 322, 333, 335, 337

Ephesos 24, 26 f., 46, 85, 99, 257, 265, 409, 412, 417

– in Greek novel 82 166, 170–2, 177 Epic 115, 158–60, 225, 233, 391 Eroticism

– archeological evidence 92–96 – novel 28, 159–61, 166 (see also Erôtes) – space of 54, 57–9, 63 f., 68 f., 166, 168 f.,

171–3

– in Christianity 188

Ethiopia 4, 42, 158, 160–2, 164 f., 167, 175 f., 190, 258

– in novel 160–4, 229

Ethnography 1, 11, 86, 115, 128, 160–4, 187, 194–7, 229, 244, 268, 418

Exile and return 159 f., 162 f., 166, 304–6, 314–6, 322, 350

(29)

435 General Index

Erôtes (novel) 4, 77, 79 f., 97 – eroticism 79, 95, 102–4 – food 85–7

– prostitution 100 f.

– tourist guide 80, 87, 90 f.

– travel 81 f., 97–9, 101–4 Ein Gedi 118

Expositio Totius Mundi et Gentium 119, 126

Essenes 118, 206 f.

Exaltation 263n28, 344, 348 f., 351 f., 362 f.

Eucharist 398, 414, 418 Festivals

– as celebrated by emperors 43, 68 – Greco-Roman 24, 79, 84, 102, 141n7,

257, 265, 267, 308, 323 – Jewish 3, 258, 308 – Thesmophoria 84

– travel to 158, 165, 257, 264–8 Food 82, 85–7, 185, 188, 285 f., 291, 332,

334 f.

Fortune, see under Tyche Gates

– city of 63, 71, 127, 146, 170, 313 – of hell 140, 142, 151, 362 Geographical texts 115 – Antonine Itinerary 118 f.

– Itinerarium Burdigalense 120–3 – rhetorics of 125

– Roman 122–6, see also landscape Greeting 55, 124, 148, 150, 219, 240, 243,

286, 419

Gaza 27, 116, 118 f.

Greek

– cities 24, 28 f., 54, 72, 103, 267, 277, 289, 291 (see also individual cities)

– culture 205 f., 212, 214–6, 221, 230, 261 f., 264, 267

– identity 6, 217, 251, 264–6 – rhetoric 69

– in the Roman empire 205, 217–21, 285–7, 387

– writings 38, 45, 57, 59, 64, 72, 77, 157, 204 (see also novel; individual Greek novels)

– travel 42, 64, 85, 115, 126, 133, 184, 203–5, 218–21, 237, 266, 308, 394 Genesis Rabbah 3, 241–3, 247 f.

Galatia 273, 279–82, 287, 291, 417 – inscription 8, 273, 281–4, 287 Galatians, Letters to the 8, 273, 278 f.,

287–92, 288n43

Gentiles 7 f., 192, 241, 247 f., 276 f., 279, 287, 307–10, 315, 317n72, 323, 360, 363, 366 f., 393, 401, 404, 416

Golgotha 335, 389

Galilee 146, 344, 352, 375, 381 Galilee, sea of 343, 391, 394, 404 God

– guided by 344–8, 360, 392n16, 394–6, 400 f., 401n49, 405, 410

– journey to 9, 410 f., 414, 417 – trust in 384, 390

Hadrianoutherae 4, 23, 41–3, 46, 48, see also Aristides, Aelius

Halakhah 247 f., 250, 300 f., 321, 323 Hebrew 187 f., 190–3, 197

Hell 5, 9, 48, 140, 142, 146, 151, 229, 355 f., 361–3, 367

Hellenism 47, 35–21, 72, 158, 184–8, 191, 195–7, 257, 266 f., 291n52

– Tyre (city) 30 f., 34

Hellenocentrism 45, 56, 63, 72, 117, 158–61, 184, 195

History of culture 186, 191–3 Holy Spirit 247 f., 346

Home 8, 68, 157, 170, 173, 195 f., 247, 329, 332, 346, 349

– longing 29 f.

Hometown 2, 103, 209, 214, 216 f., 240 f., 249, 260, 345 f.

Homecoming 47, 205, 306

– prayer for 297, 303, 306, 308 f., 312 f., 315, 322

– Jesus 9, 344 f., 348 f.

– novel 159–63, 176 f., 189, 205, 239, 349, 404 (see also individual Greek novels) Homelessness 9, 344–6, 348 f., 351 f.

Horse 246, 284n29, 351 Hymn of the Pearl 86, 189, 196 Hospitality 84, 273

– Christian community 288–91

(30)

436 General Index – diplomata 285 f.

– impact on locals 273, 280–4, 286, 288, 292

Heliopolis 119, 274

Historiography 226–30, 232, 234 Homonoia 260, 265 f.

Hostility 347 f., 274, 382 Hierapolis 23, 257, 275 Identity

– Christian 8, 196, 394

– rabbinic 7, 205, 240–2, 248 f., 251 f.

– preservation of 205, 239, 241 f., 251 f., 308, 322

– Greek 5 f., 9, 12–4, 86, 161, 173, 189, 203, 216 f., 220 f., 264 f., 267

Idolatry 151, 302, 304 f., 307–11, 315, 321 f., 360, see also Miriam of the Onion Leaves

India (images of) 229, 335 – Clement of Alexandria 191, 194 – Philostratus 6, 183–7, 190–3, 195–7

(see also Acts of Thomas) Iope, see under Joppa

Itineraries, see under travel accounts Jerusalem 205 f., 278 f., 302, 373–5 – in Christian writings 276, 278 f., 287,

333, 351 f., 392, 400, 416 – description of 118, 121, 127 f.

– Jesus in 192, 343, 348 f., 351, 416 – pilgrimage to 7–10, 258–63, 267–9,

320 f., 329, 337

– travel to 120, 123, 129, 209, 287 (see also Jerusalem, temple)

Jerusalem, Temple 7, 12, 150, 258–62, 268, 303, 345, 367, 392, 416

– destruction of 358 f., 267, 377 f., 384, Jonah (Book of) 310n45, 400

Judean Revolt 205 f., 208, 373 f., 377 f., 385

Joppa 116 f., 122, 128 f., 132 Jericho 118, 320, 334 f., 344 Judea 258, 274, 278 f., 378

– Rome (relationship with) 373–9, 386 f.

Jewish law, see under halakhah

Kidnapping 157, 239 – in novel 176 f., 229 Kissing

– as greeting 37, 240

– as a religious ritual 329, 332 f., 335, 337 Landscape

– erotic 168–70, 172 – Greece 61, 63

– personification of space 59–62, 71, 103, 169, 171 f.

– political dimension 70 f.

– prayers as markers of 302 f., 305–8, 312, 319–21, 323 f.

– Smyrna 59 f., 71, 251 – visual dimension 66–8, 193 Lares 297, 312 f., 312n51

Life of Apollonius 6, 183–6, 191, 194–7, 205, 396

– attitude towards Hellenism 186–90 Liminality 244, 251, 310, 391, 404 Luke (Gospel of) 9 f., 12, 277, 343–9, 392,

398

– double codification of 349–52 Libanios 102 f.

Lycia 79, 81, 101 Longue durée 192

Mark, (Gospel of) 343, 345, 360, 364 f.

Maeander, valley of 23, 34, 267 Malta 393, 399, 401 f.

Maps 115, 117–9, 126–128, 133, 277 Mare nostrum 390, 394, 404

Martyrdom 123, 129, 183 f., 336, 410–2, 416–8

Matthew (Gospel of) 243, 274, 284, 343–8, 413, 418

Merchant (traveling) 129, 158, 241–3, 251 f.

– Flavius, Titus Zeuxis 275 f., 290 Meroe 158, 258

Mesopotamia 9, 12, 120, 193, 355 f.

Metropolis 102, 259, 265 Milestones 274, 279, 312, 324

Miletus 24, 27, 29 f., 35 f., 48, 158, 161 f., 174 f.

Military 10, 40, 45, 60, 176, 209, 244, 262 f., 274, 284 f.

(31)

437 General Index

Miriam of the Onion Leaves 5, 140, 142–6, 149

Mishnah 140–3, 148, 150, 297, 307 f., 311, 315, 322 f., see also Berakhot

Missionary 183, 192, 196, 273 f., 276–9, 287, 291, 414–7

Murder 239, 310 f., 384, 401 f.

Mystery cult 90 – Christianity as 412 Mythology

– Andromeda 116 f., 122, 175 – Greco-Roman 313–5, 399 – Biblical 333–4

– Heracles 102, 313, 351 – Hermes 63n36, 319 – Jacob 120, 242, 244, 247 – Janus 313 f., 316 – Troy 99, 203, 234 Nile 159, 164–8, 176 – Aristides, Aelius 42

Novel 25–8, 38, 104, 157–60, 157n1, 174, 239, 251, 349, 391

– adventure time 157, 174

– strategies of characterization in 396 f., 404

– Christian 183, 188 f., 392–5 – erotic 28, 160 f.

– The Incredible Things beyond Thule 30–4 (see also specific novels) Ninus 27–9, 34, 36, 39 f.

Neapolis 26, 118 f., 205, 214, 410 Nazareth 332–4, 344 f.

New Testament 361, see also Acts of the Apostles; Corinthians (Letters to);

Galatians (letter to the); Luke; Mark;

Matthew

Nicaea (Councils of) 361

Odyssey 3, 38, 46 f., 159–61, 163, 239, 241 f.

Oracle 90, 165, 168, 257, 366 – of Delphi 163, 176

Otherness 89, 212, 239, 249, 307–9, 311 Palestinian Talmud, see under Talmud

Yerushalmi

Panathenaic Oration, 60

Parody 209, 212, 216, 219–21, 225–6, 229–31, 234, 360, 364, 397 f.

Parthian, see under Persia Pederasty 77, 79, 102

Periegesis 57–65, see also Smyrna Orations

Personification, of cities 103, 169, see also Smyrna

Pharisee 206–9, 243, 347, 350, 365 Phoenicia 120, 257

– in novel 166

Pilgrimage 183, 193, 257, 263 f., 411 – community 264–8

– danger 268 – experience 330 f.

– rituals 329, 332, 336 – touching 330, 333–7 Palestine 122, 329, 332, 337 – proxy 261, see also Homonoia;

Jerusalem

Pillars of Hercules 230, 394

Platonism 60n25, 79, 103, 189 f., 210, 217, 219, 221

Postal service, see under cursus publicus Prayer during travel 315

– Jewish 303 f., 307 f., 310, 317–21 – Shema 300, 304, 301n12 – Amidah 301 f., 301n12, 304 – Roman 43, 312–17, 322–24 (see also

Tefillat Haderekh) Progymnasmata 38, 158

Paideia 2, 6, 139, 184, 186–8, 197, 203, 211 f., 214, 220, 225, 277

– “know thyself”, (Delphic maxim) 188–

90

Paradoxography 31, 167, 193 f.

Parable 102, 143, 244 f., 344, 347, 349 Panhellenion 265, 267–9, 277, 349 Pisidian Antioch 280 f.

Prophetic traditions 120, 140, 148 f., 192, 310n45, 319–21, 344–6, 348–51, 365–7 Persia 28 f., 158, 195, 262, 263n27, 265,

355, 375 f., 382n20, 412

– in Greek novel 30, 36, 161–3, 175–6 Philosopher-orator, wandering 344–7,

350, 401n49, 414 f., 418

Palestine 5, 10, 99, 115–7, 120–3, 127, 239, 243, 245, 305 f., 308, 311–3, 320–2, 331 f.

(32)

438 General Index Pergamum 11, 24, 26 f., 41 f., 44, 46, 53,

257, 275, 95

Rabbis 142 f., 147–50, 192, 251, 323, 360, 366

– traveling 12 f., 239–44, 246–8, 252, 298–300, 307, 309, 311, 315–7, 319, 322–4 (see also Berakhot; Tefillat haderekh; indivedual rabbis; individual rabbinic literature)

Rabbinic narratives 139, 249 f., 310n45, 320 f., 355, 360, 363–5, 367, 400n47 Rhetoric 172

– Greek 30, 36, 38–41, 45–47, 54–7, 69, 72, 79, 104, 125 f., 174, 207, 22, 231 – centers of 82, 102

– rhetorical school 158 f., 166–8, 203 – Christian 188, 289, 333, 394, 415 Rhodes 4, 30, 79, 81 f., 84 f., 89 f., 102,

104, 158, 203, 207 Road 241, 244

– official courier route 246, 273–5, 279, 299, 312

– encounter on 247 f.

Roman empire 29, 116 f.

– Roman philosophy 203 f., 211, 215 f., 220 f.

– navigability 274 f., 281, 298, 349, 413 – relation with Christians 281, 284, 409 – Jews 243–6, 251 f., 305 f., 311, 373,

376 f., 383

Roman Provinces (Eastern) 355 f.

Romance, see under Novel Rome 203 f., 216, 220, 376

– journey to 9, 14, 373, 378–80, 416 – Aristides 41 f., 44–7

– Flavius, Josephus 205 f., 208 f., 373–5, 377–80, 382n20, 386 f., 400

– Justin Martyr 205, 221

– Lucian of Samosata 216–8, 220 f.

Roman governors in Judea 374–8, 381 f., 387

– Felix 376, 378, 381–6 – Cumanus 374, 379, 381–3, 386 Runner 27, 246

Running, metaphor of 412, 416 f.

Relic 8, 329, 331 f., 335–7, see also souvenirs

Revelation of Peter, see under Apocalypse of Peter

Sadducees 206 f.

Sagalassos, inscription of 8, 281 f., 284, 286–8, 287n38, 292

Salvation 44, 66, 151

– Christian 189 f., 192 f., 333, 346, 348, 361 f., 367, 398, 404

Samaritan 335, 346 f., 350, 378

Schools of Philosophy 203 f., 206–9, 215, 221

– Platonic 214 f., 217–9

– Stoic 208, 210–3, 217, 350, 396, 399 – Peripatetic 210, 213 f.

– Pythagorean 212–4 – Cynic 350 f., 389 f.

Sea 390–2

– storm 35–8, 40, 43 f., 47, 393–8 – travel conditions 81 f., 84 – in novel 394–8

– divine intervention 400–3, 405 Seafaring 41 f., 80, 166–8, 170, 176, 210,

259, 274, 309, 314, 323, 405

Second Sophistic 11, 13, 77, 80, 91, 104, 157, 204, 216, 277

Semiramis 145, 149, 151

Sexuality 14, 79, 100–3, 194, 360, 366 Ship names 399, 402

Shipwreck 167, 169, 176 f., 208, 389, 391, 393, 395 f., 399 f., 402 f.

Sidon 46, 119, 158, 168 f., 173, 393 Slaves 244

– traveling with 4, 39, 81, 83–5, 124, 242, 247 f., 283

– female 29, 174, 176

– male 175, 185, 217, 244, 251, 289 – freedman 25, 82, 158, 163, 217, 244,

261, 382n19, 283, 288n43, 378 Smyrna 4, 23 f., 27, 42, 48, 53–7, 70, 72,

343, 409 f., see also Smyrna Orations Smyrna Orations 4, 53, 56, 125, 258,

409 f.

– personification of cities 59–62, 68, 71 f.

– visitor (experience) 58, 62–5, 69, 71 f.

– erotic 57–9 – speeches 54 f., 67–71