Lavoisier, 2009); ead., ed., The Multilingual Experience in Egypt, from the Ptolemies to the Abbasids
(Farnham: Ashgate, 2010).
33 For some of these issues, see Fergus Millar, ‘Empire, community and culture in the Roman
Near East: Syrians, Jews and Arabs’, Journal of Jewish Studies, 38 (1987), 143–604; ‘Linguistic
co-existence in Constantinople: Greek and Latin (and Syriac) in the Acts of the Synod of
536 C.E.’, Journal of Roman Studies 99 (2009), 92–103.
34 See David Potts, The Arabian Gulf in Antiquity II (Oxford: Clarendon Press, 1990), 221, 227,
241ff. Christian and Jewish communities continued to exist in the area after the coming of
Islam (221, n. 105).
35 Ibid., 339.
36 D. Westberg, Celebrating with Words: Studies in the Rhetorical Works of the Gaza School (Uppsala,
2010).
37 See especially Bowersock, Hellenism in Late Antiquity.
38 For the monotheistic epigraphy of Himyar, see I. Gajda, ‘Le royaume de Himyar à l’époque
monothéiste (Paris: de Boccard, 2009), with ead., ‘Quel monothéisme en Arabie du Sud anci-
enne?’, in Beaucamp, Briquel-Chatonnet and Robin, eds., Juifs et chrétiens en Arabie aux Ve
et VIe siècles, 107–22; Himyar came under Sasanian rule in the early 570s; for Himyar in the
Arabic tradition, see Howard-Johnston, Witnesses to a World Crisis, 396–98.
39 Seth Schwartz, Imperialism and Jewish Society, 200 B.C.E. to 640 C.E. (Princeton: Princeton
University Press, 2001), 180, 184.
40 Tessa Rajak, Translation and Survival. The Greek Bible of the Ancient Jewish Diaspora (Oxford:
Oxford University Press, 2009), 302–3, 307.
41 Shimon Dar, ‘Archaeological aspects of Samaritan research in Israel’, in David M. Gwynn
and Susanne Bangert, eds., Religious Diversity in Late Antiquity (Leiden: Brill, 2010), 189–98;
Proc., Buildings V.7.16; Cyril of Scythopolis, Life of S. Sabas, 70.
42 For an introduction to this massive literature in the context of the particular circumstances
of the seventh century, see Averil Cameron, ‘Blaming the Jews: the seventh-century
invasions of Palestine in context’, Travaux et Mémoires 14 (Mélanges Gilbert Dagron)
(2002), 57–78, with ead., ‘Jews and heretics – a category error?’, in Adam H. Becker
and Annette Yoshiko Reed, eds., The Ways that Never Parted. Jews and Christians in Late
Antiquity and the Early Middle Ages (Tübingen: Mohr Siebeck, 2003). 345–60; further,
Chapter 9 below.
43 This self-confi dence is brought out in G.W. Bowersock, Mosaics as History (Cambridge,
Mass.: The Belknap Press of Harvard University Press, 2006), with a thoughtful discussion
of the widespread manifestation of Jewish and Christian iconoclasm in the region in the
early Islamic period at 91–111, and see also Steven Fine, Art and Judaism in the Greco-Roman
World: Towards a New Jewish Archaeology (Cambridge: Cambridge University Press, 2005),
though see also below.
44 Ibid., 120, 119.
45 Schwartz, Imperialism and Jewish Society, 199–202, cf. also 182–3 on the changed scholarly
approaches on the issue.
46 Ibid., 197–7; S. Bradbury, Severus of Minorca: Letter on the Conversion of the Jews (Oxford: Claren-
don Press, 1996).
47 Schwartz, Imperialism and Jewish Society, chapter 9, ‘Judaization’, 240–74.
48 Tiberias before the Arab conquests had been the seat of the Jewish patriarchs and was the
home of the Palestinian Talmud and the piyyutim: Schwartz, ibid., 205.
49 See Benjamin Isaac, ‘Inscriptions and religious identity in the Golan’, in Humphrey, ed., The
Roman and Byzantine Near East 2, 179–88.
50 R.M. Price, A History of the Monks of Syria (Kalamazoo: Cistercian Publications, 1985).
51 See Benedicta Ward, Harlots of the Desert: A Study of Repentance in Early Monastic Sources
(Oxford: Mowbray, 1987); Sebastian P. Brock and Susan Ashbrook Harvey, Holy Women of
the Syrian Orient (rev. ed., Berkeley: University of California Press, 1998).
52 Peter Brown, ‘The rise and function of the holy man in late antiquity’, Journal of Roman studies
16 (1971), 80–101; see James Howard-Johnston and Paul Fouracre, eds., The Cult of Saints
NOTES TO CHAPTER 8