THE WISDOM OF SOLOMON meets the Mafia.

HEROD THE GREAT'S ACCOMPLISHMENTS are reflected on in Forbes:

Herod's Lost City
Todd Pitock 06.18.07

From the shoreline of Caesarea on Israel's north coast, it's just a few fin kicks and a short descent below the sun-glazed surface of the Mediterranean until you reach the sunken ruins of the harbor that made this one of the great cities of antiquity.

My dive-buddy, Avi Baz, is a buoyant 56-year-old spirit who can go to depths on either of two of his favorite subjects: diving and Caesarea. Like most Israelis, he is fluent in Hebrew, English and politics. We float on our backs a couple of hundred yards toward a buoy that marks one point of entry into Caesarea's newly opened Underwater Archeology Park, a roped trail where recreational divers can view artifacts and excavated ruins along the contours of the sunken marina.

"The visibility will be excellent," Avi says. "I tell you, there is nothing like this in the world. Do you realize," he adds, "that after the fall of the Roman Empire, the technological know-how [that built this port] disappeared for more than 14 centuries?"

[...]

QUMRAN ENTERS VIRTUAL REALITY:

Armchair archeologists can explore Qumran virtually
By Tom Tugend, Contributing Writer (Jewish Journal)

After glancing at the nearby caves where the Dead Sea Scrolls were stored, I walked through the entrance to the main building at Qumran, checked out the scriptorium with its ink wells and oil lamps and the pottery-making workshop, and then up to the four-story tower for spotting approaching Roman legions.

Although it was a hot day, I was perfectly comfortable because my virtual walking tour of the desert settlement was conducted at a sophisticated UCLA computer site, courtesy of the Qumran Visualization Project.

"What we've built here is a fully reconstructed, three-dimensional, real-time, interactive model of Khirbet Qumran," explained Robert C. Cargill, a graduate student in the UCLA Department of Near Eastern Languages and Cultures.

Joining Cargill was his department chairman, professor William Schniedewind, who initiated the project to graphically enliven his class on ancient Israel and to probe current scholarly disputes on the genesis of the Dead Sea Scrolls.

[...]

Cargill and Schniedewind, who developed the computer model over a 15-month period, plan to eventually replace the panoramic photography with satellite imagery, which will allow them to simulate the surrounding topography and terrain. They also hope to create virtual models of the caves where the scrolls were found.

[...]

Joseph I. Lauer notes that the UCLA virtual Qumran site can be found here.

AN ANCIENT JEWISH SETTLEMENT has been found in Israel in a salvage excavation:

Second Temple Jewish settlement found between Jerusalem and TA
By ETGAR LEFKOVITS (Jerusalem Post)

A Second Temple Jewish settlement has been uncovered between Jerusalem and Tel Aviv, including structures that may have been used as hiding places during the Bar Kochba Revolt, Israel's Antiquities Authority announced Monday.

[...]

I've been meaning to note this one, but things have been busy around here.

THE ANCIENT BIBLICAL MANUSCRIPTS CENTER at the Claremont School of Theology has a semi-annual newsletter called The Folio, which I have been receiving for many years. I notice that the ABMC website now has an archive of The Folio starting with its inception in 1981 and complete up to 2005. (These are photographic reproductions in PDF format and some of the files are very large.) The archive preserves a lot of the history of the ABMC and each Folio issue usually has an interesting article on some research subject. For example, the current one (24.1, not yet online) has a piece by Marvin A. Sweeny on "Targum Jonathan on Zechariah 3: An Early Vision of Heaven."

A PAGE FROM A TALMUD MANUSCRIPT in the British Library is available online. Manuscript Boy has the details over at Hagahot.

THE CRADLE OF CHRISTIANITY EXHIBITION is in Atlanta on its final stop. It contains, among other things, a fragment of the Temple Scroll.

FRAGMENT OF THE MONTH: The Taylor-Schechter Genizah Research Unit at Cambridge University has a new feature on its website:

A fragment that has provoked interest in the Unit in the last month will be displayed together with a brief explanation as to why it deserves attention.

Day in, day out, Unit researchers are working on cataloguing and describing the Taylor-Schechter Collection; hundreds and thousands of manuscripts are examined each month. Just occasionally work stops and colleagues call each other over to take a look at an unusual, unexpected or particularly interesting fragment. In itself the small piece of paper or vellum may not be that significant — when viewed in the wider context of the tens of thousands of pieces in the Collection — and it may ultimately get no more than a brief mention in one of the Genizah Series catalogues, but it has provoked our interest for a moment and so earned a place here.

So far, three fragments have been posted:

April 2007, two new responsa of Moses Maimonides

May 2007, St Augustine in the Genizah

June 2007, Redating a leaf from a medieval Hebrew Book of Tobit (T-S A45.25)

(Via Jack Sasson's Agade list.)

UNESCO'S MEMORY OF THE WORLD PROGRAM is doing great work in manuscript preservation, through both conservation and digitization. The UNESCO website has a page on the project (link above). There's an introductory interview with Abdelaziz Abid, "a programme specialist in the Memory of the World programme." Excerpt:

That means that digital documents are even more fragile than those on traditional materials?

Of course. A piece of parchment can survive for several centuries. Newsprint lasts several decades. It isn’t that the CD-ROM or the USB key can’t last for decades too, but the way in which the information is coded soon becomes obsolete. The problem isn’t the lifespan of the physical materials, but the progress in formats.

In Yemen, manuscripts were discovered in the main Sana’a mosque by chance that had remained walled up for 13 centuries! If you forget a digital document somewhere, at the end of ten years there’s nothing left of it.

If we don’t pay attention to preserving digital documents, we will leave a black hole for future generations. They’ll find Sumerian clay tablets, Chinese, Arabic and European manuscripts and paper…and getting to the 20th and 21st centuries, nothing! We must preserve traces of what we have created.

As regular readers know, I keep a special eye out for manuscript collections and hoards that may preserve early Jewish texts and somewhat later Jewish and Christian biblical apocrypha and pseudepigrapha. A couple of the projects seem relevant.

Timbuktu manuscripts: Africa’s written history unveiled

Excerpt:

Long forsaken treasures

But do the indigenous populations of Mali know that they possess, under their feet or in their attics, hundreds of thousands of vital manuscripts dating from the 13th to the 19th century? Nothing is less certain. Because of a sanctified notion of African oral tradition, an absence of translation due to lack of funds (barely 1% of texts are translated into classical Arabic, French or English) and a certain reserve about rummaging through the memory of Africa, however honorable, government authorities are hesitant to exhume what resembles a political golden age.

Let us judge for ourselves: treatises on good governance, texts on the harmful effects of tobacco, pharmacopeial synopses…works on law (particularly on divorce and the status of divorced women), theology, grammar and mathematics sit in dusty heaps in private libraries or at the Ahmed Baba Documentation and Research Centre in Timbuktu. Written commentaries by the sages of Cordoba, Baghdad or Djenne can still be seen there. On screen-fronted shelves, legal acts regulating the lives of Jews and apostate Christians testify to the intense commercial activity of the era. Parchments concerning selling and freeing slaves, the market prices of salt, spices, gold and feathers are propped against correspondence between sovereigns from both sides of the Sahara, illustrated with illuminations in gold.

All this is frightening. It is intimidating, to the point that even scientists are troubled by so much available knowledge. George Bohas, professor of Arabic at the Ecole normale supérieure in Lyon and an initiator of the Vecmas program (evaluation and critical editing of sub-Saharan Arabic manuscripts) notes, “We estimate the body of existing manuscripts at 180,000, of which 25% have been inventoried, less than 10% catalogued, and 40% are still in wooden or iron containers!” Not counting all the manuscripts stashed in the homes of families, who don’t want to give them up, either out of ignorance or for sordid profiteering reasons.

PaleoJudaica has been following the story of Timbuktu's manuscripts for some time. See here and follow the many links back.

The second project is:

The Matenadaran, from copyist monks to the digital age

In the heart of Erevan, capital of Armenia, the Matenadaran houses seventeen thousand manuscripts and 30,000 documents, some dating back to antiquity. Texts on very varied subjects, written in Arabic, Persian, Syriac, Greek, Latin, Amharic, Japanese and certain Indian languages, are stored together in this museum-library, created at the same time as the Armenian alphabet in 405. Today the Matenadaran is entering the digital age thanks to UNESCO.

Good stuff. Who knows what they're going to find in these collections?

UPDATE: The dratted transition to New Bloggger seems to have screwed up a lot of my internal links in past posts, which is most irritating. Earlier references to the Timbuktu archives can be found here, here, here, and here.

THE SACRED EXHIBITION AT THE BRITISH MUSEUM gets an article in Newsweek. It concentrates on later manuscripts in the exhibit, but here are some interesting things it mentions:

With the Middle East riven by religious and political tensions, it's bittersweet to see such gorgeous proof of its multifaith history. A 13th-century Christian manuscript from near Mosul, Iraq, depicts the three Marys at Jesus' tomb. While many of the details are Byzantine, the tomb's onion dome and the stylized cedar trees draw on Islamic artistic traditions. A similar culture-melt between Islam and Judaism is apparent in a 17th-century manuscript by the Jewish Persian poet Imrani, called "Fathnama," or, "The Book of Conquest." Written with Hebrew characters in Judeo-Persian, the dialect of Iranian Jews and based on the Old Testament books of Joshua, Ruth and Samuel, the manuscript includes a delicate illustration of Joshua's attack on Canaan, with turbaned, bearded priests blowing rams' horns outside the gates of Jericho.

"Sacred's" manuscripts are a reminder that ancient mono- theisms played a critical role in spurring the global spread of culture. On display is a Torah from 17th-century China, made for the Jews of Kaifeng, whose community and synagogue in northern China lasted from the mid-12th to the mid-19th century. Among the British Library's astonishing array of Christian manuscripts are a number of Ethiopic Psalters, with Christian clergymen in bright Ethiopian robes, and the Angel Gabriel appearing in a traditional house with ostriches strutting on its roof.

For more on the exhibition, see here.

ARAMAIC WATCH: The Boston Globe reports on a researcher in Syriac Christianity who just received a Guggenheim Fellowship:

Christian-Muslim history not all hostile

By Rich Barlow | June 9, 2007

From the Crusades to 9/11, history has given many laypeople a tale of unrelenting hostility between Christians and Muslims. Michael Penn, who teaches religion and gender studies at Mount Holyoke College, is assembling a different picture by poking in an obscure nook of history.

He recently was awarded $120,000 in grants, including the prestigious Guggenheim Fellowship, for research into Syriac Christians who, he says, "arguably have the most direct relationship with Muslims" during Islam's formative years. Populating what is today Iran, Iraq, and eastern Turkey, these Christians lived under Muslim occupation from shortly after the Prophet Mohammed's death in 634. Few moderns know the Syriac language, so troves of documents from the period were largely ignored until Penn began burrowing into archives at the British Library and elsewhere.

[...]

That's an exaggeration, but it's very true that there are treasure troves of Syriac manuscripts crying out to be studied and very few researchers to study them. The focus of this article is Syriac and Muslim-Christian relations, but ancient apocalypses do get a mention.

Cogratulations to Professor Penn.

(I haven't meant to neglect you all, but I've been very busy in the last week with the New Testament and Hebrew Bible searches, among other things, and it really has been a quiet week in the news.)

A CULTURAL CENTER IN THE UAE has arranged to digitize the manuscripts in St. Catherine's Monastery and to archive copies of them:

Centre to help preserve monastery's collection

By Daniel Bardsley , Staff Reporter [Gulf News]


Dubai: A senior church leader in the Middle East has praised a Dubai cultural centre for offering to preserve Christian heritage.

Archbishop Damianos of Sinai, the Abbot of St Catherine's Monastery in Egypt, has thanked the Juma Al Majid Centre for Culture and Heritage for saying it will assist in taking copies of the monastery's well-known collection of manuscripts.

Some of the manuscripts at the Greek Orthodox monastery date back 1,500 years and the Juma Al Majid Centre will provide expertise and equipment so that digital records of the documents can be taken.

[...]

St Catherine's Monastery was built in the sixth century at the foot of Mount Moses. As well as holding an important collection of Arab mosaics, Greek and Russian icons and western oil paintings, the monastery has what has been described as one of the most significant collections of illuminated manuscripts in the world.

There are more than 4,000 volumes in the collection, most of them in Greek, with others in, among other languages, Arabic, Syriac, Slavic, Latin and Georgian.

Archbishop Damianos, who is himself Greek, said in the future it might even be possible to organise an exhibition of some of his monastery's manuscripts in the UAE. "Dubai is not so far from Egypt - it is only three hours," he said.

[...]

I don't know the Juma Al Majid Centre and its website is currently under construction, but this sounds like a positive development.

ISRAEL BOYCOTT UPDATE: Scholars for Peace in the Middle East has posted a petition against the UCU Israel-boycott resolution. The text reads:

We are academics, scholars, researchers and professionals of differing religious and political perspectives. We all agree that singling out Israelis for an academic boycott is wrong. To show our solidarity with our Israeli academics in this matter, we, the undersigned, hereby declare ourselves to be Israeli academics for purposes of any academic boycott. We will regard ourselves as Israeli academics and decline to participate in any activity from which Israeli academics are excluded.

Their goal is to get 5000 signatures. The count at present is 638. I have signed it. If you are an academic anywhere in the world and you wish to as well, the petition is here.

AN ALTERNATE HISTORY of the works of Philo of Alexandria is noted by Torrey Seland. Regular readers will be aware of my interest in alternate or counterfactual history (see, for example, here, here, here, and here).

MORE ON THE CAIRO GENIZA EXODUS FRAGMENT, now on display in the Israel Museum. The Art Daily has an article:

Rare 7th-8th C. Scroll Fragment in First-Time Public Display

JERUSALEM.- The Israel Museum, Jerusalem, announced the unveiling of an extremely rare and never-before-exhibited Hebrew scroll fragment from what is known as the "silent era" – the six-hundred year period from the 3rd through 8th centuries CE from which almost no Hebrew manuscripts have survived. The fragment, dating from the 7th or 8th century, is believed to have been part of the Cairo Genizah, a vast depository of medieval Jewish manuscripts discovered in Cairo's Ben Ezra Synagogue in the late 19th century.

The manuscript is a fragment of a Torah scroll from the book of Exodus (13:19-16:1), which includes the Song of the Sea, widely recognized as one of the most beautiful examples of biblical poetry. The Song celebrates the Israelites' safe crossing of the Red Sea, praises the Almighty for vanquishing their enemies, and anticipates their arrival in the Promised Land.

[...]

The main new information is about the private owner of the manuscript and its recent movements:

Until the late 1970s, the Song of the Sea manuscript was part of the Hebrew manuscript collection of Lebanese-born American physician Fuad Ashkar. Dr. Ashkar was not aware of the historical significance of the Song manuscript until he contacted Professor James Charlesworth at Duke University, now the George L. Collord Professor of New Testament Language and Literature at Princeton Theological Seminary. Carbon analysis proved that the manuscript dated from "the silent era" of Hebrew biblical manuscripts and was therefore one of a few of its kind ever to have surfaced worldwide. The fragment was subsequently housed in the Rare Books, Manuscripts, and Special Collections Library at Duke University.

In 2004, Prof. Charlesworth brought the manuscript to the attention of Dr. Adolfo Roitman, and it is now on extended loan to the Museum. Since its arrival in Jerusalem, the manuscript has undergone extensive conservation treatment, undertaken by Michael Maggen, head of the Israel Museum's Paper Conservation Laboratory, in consultation with Duke University.

The article also has a nice close-up of a passage in the manuscript.

RISA LEVITT KOHN, curator of the upcoming Dead Sea Scrolls exhibition in San Diego, is interviewed by voiceofsandiego.org:

Overseeing the Scrolls: Questions for Risa Levitt Kohn

Saturday, June 2, 2007 | Decades ago, when a group of Arabian nomads known as the Bedouins entered a cave and found pots and jars of pottery, they broke them to see what treasure they contained. Finding nothing except for some parchment with writing on it in the last jar, they left the cave and carried the parchment with them, eventually turning it over to an antiquities dealer in Bethlehem.

At least, that's the legend surrounding the initial discovery of one of the most important groups of documents and relics in history -- the Dead Sea Scrolls, which were found in 11 caves between 1947 and 1954. Some of the scrolls will be on display this month through December in an exhibit at the Natural History Museum in Balboa Park.

Risa Levitt Kohn is the exhibit's curator. Kohn took a two-year sabbatical as director of the Jewish Studies Program at San Diego State University to put the show together, her first such stint for a museum. More than 20 of the 100 or so experts who've dedicated their careers to studying the scrolls will lecture on their importance to several disciplines when the show opens at the end of June.

[...]

MARTIN GOODMAN'S LATEST BOOK is reviewed in the Jerusalem Post:

Age of empire
By RALPH AMELAN

Rome & Jerusalem: The Clash of Ancient Civilizations
By Martin Goodman
Allen Lane
639 pages; 25
History, with the apparent wisdom of hindsight, seems inevitable.

Certainly traditional Jewish explanations of the destruction of the Second Temple in 70 CE speak of it as something that had to happen. Most teachings maintain that causeless hatred was the reason for the disaster, citing the murderous factional fighting among Jerusalem's defenders prior to the city's fall. Others brood on the wickedness of "Edom," the code word for Rome, as something that meant a violent collision with Jews sooner or later.

Not, so, claims Martin Goodman, professor of Jewish studies at Oxford University and a specialist in the period. Jerusalem's fall, and the consequent loss of status of Jews in the Roman Empire, was mostly sheer bad luck.

[...]

ISRAEL BOYCOTT UPDATE:

Academics express outrage at Israeli boycott

Debbie Andalo
Thursday May 31, 2007
EducationGuardian.co.uk

Academics and students today hit back at the decision by university lecturers to support calls for a boycott of Israeli institutions.

Yesterday the University and College Union decided by 158 votes to 99 to circulate a motion to all its branches to discuss calls from Palestinian trade unions for a "comprehensive and consistent international boycott of all Israeli academic institutions". The motion is going to branches for "their information and discussion".

But the decision taken at the inaugural UCU national conference in Bournemouth was condemned by the Russell group of research-led universities, the National Union of Students and organisations with an interest in Israel and academic free speech.

[...]

Well done.

SHABBETAI ZVI'S CHILDHOOD HOME in Turkey is in danger of demolition. The Forward has the story:

Shrine of False Messiah in Turkey May Be Razed

Jay Michaelson | Fri. May 18, 2007

Far away from the eyes of the Jewish mainstream, in modern-day Turkey there live hundreds, if not thousands, of crypto-Jews — and today, one of their most sacred shrines is in danger.

This is the hidden, fascinating tale of the doenmeh, descendants of the faithful followers of the 17th-century false messiah Sabbetai Tzvi, who converted to Islam in 1666. Tzvi’s own conversion came under duress: The Ottoman sultan demanded that he don the turban or die after nearly one-third of European Jewry had come to believe he was the messiah and had begun swarming into Turkey, expecting the long-awaited triumph of the Jews.

Tzvi chose to convert, and most of his followers lost hope — but not all of them. Many saw the conversion as a heroic act of tikkun, or repair, and followed their messiah’s lead by outwardly becoming Muslims while secretly maintaining their messianic Jewish faith. They were called doenmeh, meaning “turncoats”— a pejorative term not unlike marrano (“pig.”) Among themselves, they were called ma’aminim, “believers.” Sabbateanism did not die out in 1666, or even 10 years later when Tzvi himself died. There were subsequent messiahs — largely forgotten men like Baruchiah Russo and Jacob Frank — and, as recent scholarship has shown, Sabbateanism greatly influenced the 18th-century emergence of Hasidism. And then there are the doenmeh, who live on until the present day, in secretive communities, at first primarily in Salonika and today almost entirely in present-day Turkey.

A move to tear down the Turkish home where Tzvi is said to have lived, however, may now disturb the balance the community has cultivated for centuries.

[...]

It sounds as though there actually is reasonable evidence that this is Shabbetai's house:

But is the house at 920 Agora Girisi, half-ruined and barely distinguishable from others in the old Jewish neighborhood (now mostly destroyed), really the birthplace of Sabbatai Tzvi, the “mystical messiah”?

Yes, according to Dr. Cengiz Sisman, an expert on Sabbateanism who received his doctorate from Harvard University. Sizman cited a wealth of evidence, including 1925 and 1940 newspaper reports of the house (the architecture of which is clearly described) being used as a “visiting site by believers,” a 1935 book by noted historian Abraham Galante, and a 1961 account by writer John Freely of a group of believers lighting candles and performing a ritual on the third floor of the building.

I've posted earlier on Shabbetai and Sabbateanism here, here, and here.

This sounds like a site of considerable historical interest and I hope it is preserved.

(This story via the article "Why I Study Sabbateanism" by Jay Michaelson in Zeek.)

HEBREW BIBLE/EARLY JEWISH STUDIES JOB AT EXETER - Louise Lawrence e-mails the following:

Lecturer in Hebrew Bible and/or Early Jewish Studies

The Department of Theology in the University of Exeter invites applications from high quality scholars for a new full-time lectureship in Hebrew Bible and/or Early Jewish Studies. Applications from those specialising in the language, literature or culture of the Second Temple period are particularly welcome. The lecturer will be expected to play a full role in the life of the department, including contributing to teaching at BA and MA level, and research supervision. Short-listed candidates will be interviewed on 27 and 28 June 2007. Informal inquiries to Dr Mike Higton (Head of Department) on m.a.higton@exeter.ac.uk or +44 (0)1837 840236 or to Dr Francesca Stavrakopoulou (Lecturer in Hebrew Bible) on f.stavrakopoulou@exeter.ac.uk or +44 (0)1392 264290.

Please note that the deadline for applications is 13 June.

Application packs are available from www.exeter.ac.uk/jobs; e-mail m.farrell@exeter.ac.uk; or Answer-phone (01392) 263100, quoting reference number M09-N117.