it was not a pressing issue for him (Feldman 1993a, 77–79), or because it was
sufficiently significant that the wise course was to take a gentle line and hope
for the conversion of the pagan partner (Mendelson 1988, 73–74)? Philo
sees the food laws as a form of moral discipline (Spec.4.100ff.). In a num-
ber of writings (e.g., 4 Macc. 5:6ff.), adherence to the food laws epitomizes
faithfulness to Judaism. “Debasing the coinage” is a common metaphor in
Philo, and alludes to the transgression of various personal or civic ideals
(Conf.159; Fug.171, 208; Spec.3.38, 176; 4.47; Contempl.41). A reference to
intermarriage in De praemiis et poenis 152 is, at most, a possibility.
In a vivid passage in De specialibus legibus(1.316), Philo asserts that if
false prophets, friends, or relatives “bid us to fraternize with the multi-
tudes, resort to their temples, and join in their libations and sacrifices,” they
are to be treated as public enemies, whose death it is a religious duty to seek.
Here, defection means not only abandoning Jewish practice but also embrac-
ing pagan worship—and that with the encouragement of prophets, relatives,
and friends, presumably fellow Jews. Note, too, De praemiis et poenis162,
where Philo speaks of the punishments he has described for those “who dis-
regard the holy laws of justice and piety, who have been seduced by the poly-
theistic creeds (polytheiois doxais) which finally lead to atheism (atheotês), and
have forgotten the teaching of their nation and their fathers.” Is Philo here
thinking merely theoretically or letting his imagination run away with him
as he meditates on biblical stories? I think not, and it reminds us pointedly
of the influence of social and familial networks.
Most of these examples concern defection from Judaism to paganism.
Proselytes could also move in this direction since, even though they had
made a difficult choice in once joining the Jewish community, not all of
them stayed. Josephus (C. Ap.2.123) tells us specifically that “many of
them [Greeks] have agreed to adopt our laws; and some of them have
remained (emeinan), while others, lacking the necessary endurance, have
again seceded (hoi tên karterian ouch hypomeinantes palin apestêsan).” Thus,
while Josephus, like Philo, was proud of Gentile converts, he admits that
not all of them stayed the course.
Finally, we also have some inscriptional evidence for Jews defecting to
Christianity. From North Africa in the fourth century (le Bohec 1981, nos.
1, 66, 75):
Mos[e]s (with chi-rho)
Sabbatiolus (with chi-rho)
In memory (with chi-rho) of the blessed Istablicus, also called Donatus.
Installed by his brother Peregrinus, also called Mosattes, once a Jew (de
Jude[i]s)Rivalry and Defection 59