Jurgen,
I agree to most of your profound comments on settlements like Sychar.
Unfortunately the mentioned articles (thx again!) are not present in our
local library and, thus, have to be ordered first. In the meantime I'll
internalize the archeological terminology.
However, unlike the political populists we know (hope so) that the
multicultural society of Palestine and its immanent tendency against
cultural integration is not a new phenomenon of today.
N.b. In connection with an assumed settlement of civilians (from afar; sic!)
by Vespasian, i.e. either directly from the baggage train or later followers
of the supply from the garrison of Rhaphaneai, only two things in the
genealogy of Justin's 'native' ancestors from Neapolis are worth mentioning.
- His grandfather Bacchius (interestingly not Dionysos!) was already in the
late 20s or early 30s, i.e in the military 'prime of his life', when
Neapolis was founded (Justin himself was born ~100 CE); it is, thus, more
probable that B. was a legionary or member of the auxiliary in the campaign
of Vespasian, rather than an imported (or already present) civilian settler
of such a post-Seleucid katoikia.
- Different from the Roman addressees, his beloved ancestors surprisingly
have no social function at all. We'd expect something like "I, Justin, the
son of Priscus the X.". A simple translation of the name as social function
by way of compensation, i.e. Priscus = the time-honored, Bacchius = the
bacchic (cheers, Flavius!), offers no sufficient reason for the literary
break in style. Although it is said: in vino veritas...
On 3Q15 12.4-5
Already the following line 6 - the (forced) hiding of the tithes - refers
back to disastrous events with religious consequences in Jerusalem (!),
rather than to 'usual' precautions during a Samaritan campaign of a
late-Hasmonaean king. In so far the above passage has, if ever, no deep
impact on the thread.
XI Kal. Mai. ex itinere.
Dierk
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