Libanius’ Letters to the Jewish Patriarch
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The prominent fourth-century Greek rhetorician Libanius is thought to have composed more than 1,500 surviving letters, nine of which are thought to deal directly with the Jews residing in Antioch or Palestine. One of the nine is dated to 364 CE, and the remaining eight—believed to be addressed to Jewish patriarchs—are dated between 388 and 393 CE. These letters reflect cordial relations between Libanius and the patriarch, shed light on the patriarch’s political sway, and advocate on behalf of clients of a lower social status than that of Libanius and the patriarch. These letters may therefore be characterized as letters of recommendation. The correspondents themselves appear to be of relatively equal social rank and convey conventional niceties befitting an upper socioeconomic class.
Epistle 1251
To the same [Priscianus—Ed.]
Some disturbance has arisen among our Jews because [of a rumor that] a certain wicked old man is going to come into office, whom they had expelled when he held it previously, because he had made the office into a tyranny. They are of the opinion that the chief of their officials will order this done [again] at your behest. For [they think] that you accepted the old man’s petition without knowing his character, which not even age has been able to amend. Those who are agitated believe the matter to be as stated, and, while they were unable to convince me of it, they did succeed in compelling me to write. Please forgive both me and them—me for having yielded to so many, them because they suffered what is common to crowds, to be easily deceived.
Epistle 914
To the Patriarch
Of the things mentioned in the letter, some I already knew, others I have just learned. And my grief has been increased by this additional information contained in the letter. Who would not be distressed that such a race suffers for so long? But no one has written to us to defend those who are wronging you. Indeed, even if many had done so, I would have done nothing nor would I have wronged myself by wronging you. But as for the one who you believe will become a magistrate in our city and who you think is somewhat close to us, an untrue report has deceived you as it has us. However, we have stopped being deceived, and so now must you, if indeed you have not done so already.
Epistle 917
To the Patriarch
This second letter on behalf of Ammonille comes because the former one was in vain, owing to the power of those who are mistreating the woman. So please share the concern I expressed in the first letter and honor this one, lest we need yet a third!
Epistle 973
To the Patriarch
While the badge of office does make Philippian great in our eyes, it is also his zeal for virtue which enhances him, as does the person who would grant benefits to your cities out of friendship for Philippian. He further becomes great in this, that he passionately desired your friendship and wanted to obtain it for himself through a letter from me. So let him enjoy his favorite pursuits and be enrolled as a friend; let him delight in what he will say about future events before they happen. I, too, can make you rejoice by what was said to me about you by one who nobly shows his parentage, Siburius. For he brought my praise of you to a stop with greater praise of his own.
Epistle 974
To the same [the Patriarch]
I did not send this letter in order that the good Euthymius might acquire your friendship, for he has it already, but that it might increase as a favor to me. For I know that you will want to honor the letter for him, just as you will many others in similar cases. Now the man is just the sort to help those who need an advocate, and he is accomplished in rhetoric and law, but he carries an empty wallet, though he would like to carry one that is not empty. Next to Fortune, it is you and the governor who have this in your power; you do especially, more than someone who has the responsibility of governing.
Epistle 1084
To the Patriarch
You were ready anyway, I think, even if I wrote you nothing, to be concerned about the affairs of Theophilus, a man most wise and most just, who wakes and sleeps in the midst of books. You, the members of that race, are of the same sort. You are accustomed to help everyone, especially the best, caring for some indeed simply because they are human beings, but particularly for those who live virtuously. So, fearing lest you should think either that I am not his friend or that I neglect my friends, I am sending this letter, not to persuade one who is already convinced, but that I may win your esteem by assisting such a person. May his affairs then turn out right for him—my profit will be your letter. Rather, I shall gain two things: both the letter which I shall have and the defeat of those who are abusing him who imitates the son of Lysimachus.
Epistle 1097
To the Patriarchs [sic]1
I am aware of many things which have been done by this Theomnestus in accord with my wishes. But I have not repaid him for these favors until now, when I found the opportunity to do so through this letter. To be sure, he requested it, but I gave it with the thought that I am not altogether despised among you. Oh, yes, there were some who said this and even tried to prove it. But my memory of your many and magnificent deeds made it impossible for them to convince me of this. Grant the favor, then, and do not disturb Theomnestus’ old age, which wants to remain settled rather than to go abroad. And you must not fear that I shall ask many other favors—I probably do not even have many days yet to live. Thus I pray that he will obtain the greater boon, i.e., to remain, but if there is something preventing that, then I ask the second best, that he see his own land again as quickly as possible.
Epistle 1098
To the Same
Your son came with ability to learn; indeed, through the rhetorical power of Argeus he had something in common with me even before he saw me. He has not attained anything more noble, but perhaps it will be profitable for him to see many cities—as it was for Odysseus. I entreat you to forgive his flight and not to treat him harshly or to make him despair, for that could cause sorrow, which, we see, becomes an obstacle even for those who earnestly desire rhetorical training.
Epistle 1105
To the Patriarch
As long as Hilarius behaves badly, we are both grieved, he as well as I. None of these things ought to have happened, nor ought there to be so much talk in the cities about what occurred. Yet, since he was destined to fall into this situation by ill fortune which compelled an intelligent man to sin—for a man like you, who avoids treating people badly but is accustomed rather to doing good, would not have publicly accused him without cause—become, then, Achilles to his Telephus and by your kindness heal the results of anger. Thus give everyone reason to say that you have restored the foremost of our households which had suffered great damage.
Notes
Words in brackets appear in the original translation unless otherwise noted.
[Unlike in the other letters, the addressee here is in the plural; a conjectural emendation to the singular is unacceptable because this letter employs plural address throughout.—Ed.]
Credits
Published in: The Posen Library of Jewish Culture and Civilization, vol. 2: Emerging Judaism.
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The prominent fourth-century Greek rhetorician Libanius is thought to have composed more than 1,500 surviving letters, nine of which are thought to deal directly with the Jews residing in Antioch or Palestine. One of the nine is dated to 364 CE, and the remaining eight—believed to be addressed to Jewish patriarchs—are dated between 388 and 393 CE. These letters reflect cordial relations between Libanius and the patriarch, shed light on the patriarch’s political sway, and advocate on behalf of clients of a lower social status than that of Libanius and the patriarch. These letters may therefore be characterized as letters of recommendation. The correspondents themselves appear to be of relatively equal social rank and convey conventional niceties befitting an upper socioeconomic class.
Related Guide
The Late Roman Period in History and Memory
You may also like
Self-Rule under Empire
Epistle to Africanus 14
Origen’s Challenge to the Patriarch’s Authority
Epiphanius on a Certain Joseph and the Patriarch
Panarion 30.4.1–4, 11.1–4