The Jews of the Graeco-Roman Diaspora rus, however, notes that Theodorus’ formal title in the Jewish community
waspater patrum(father of the fathers). We meet also other leading figures,
with a mixture of Hebrew, Greek, and Latin names (Ruben, Meletius, Inno-
centius, Galilaeus, Caecilianus, Florinus, Arthemisia) typical of a late Roman
Jewish community. Meletius turns out to be versed in both Greek and Latin
literature.
The conversion of this entire community to Christianity was inspired by
the bringing to the island of relics of Saint Stephen and began with a march
in procession to Mago from the other town, Iammo, where there were no
Jewish inhabitants. On arrival at Mago they invited the Jewish leaders to a
debate and then advanced on the synagogue singing hymns, to be met with
stones hurled down on them by Jewish women. The studiously self-righteous
narrative cannot conceal the fact that in the face of this mass threat the Jews
retreated, and the Christians occupied the synagogue and burned it down.
The silver ornaments were returned to the Jews, but thelibri sanctiremoved,
allegedly to protect them from the Jews themselves (ne apud Iudaeos iniuriam
paterentur).
Three days later a debate began on the site of the ruined synagogue, before
a large crowd of Christians; then step by step there followed the conversion
of each of theprimarii(leadering men) of the Jewish community in turn.
Seventeen days after leaving Iammo the Christians were able to return in
triumph. When Easter was celebrated, souls had been added to the Chris-
tian congregation. One final demonstration of their new faith was required:
the foundations of the synagogue were dug up, and for the construction of
the new basilica which was to rise in its place, the converted Jews not only
contributed funds but carried stones on their shoulders.
This episode, far from the only one of its kind attested in this period,^107
serves to make very clear the background of local Christian pressure on other
religious groups against which contemporary emperors were issuing their
pronouncements. There had indeed been a profound change of mood against
the earlier period, which might well be seen as an exceptionally favourable
one for the Jewish diaspora, when no other religious group could claim a
secure dominance. Yet even this later period should not be seen as one of
systematic persecution;^108 there is moreover ample evidence of Jewish com-
munities throughout the Roman world in the fifth and sixth centuries.^109
There was, however, a significantly increased danger of mob violence on the
. See Hunt (n. ).
. J. Seaver,Persecution of the Jews in the Roman Empire (–)().
. Rabello (n. ).