• DOI:10.1093/gr/44.2.165
• Corpus ID: 163149248

Philo's in Flaccum: Ethnicity and Social Space in Roman Alexandria

@article{Alston1997PhilosIF,
  title={Philo's in Flaccum: Ethnicity and Social Space in Roman Alexandria},
  author={Richard M. Alston},
  journal={Greece and Rome},
  year={1997},
  volume={44},
  pages={165 - 175}
}

• R. Alston
• Published 1 October 1997
• History
• Greece and Rome

Philo's famous account of anti-semitic rioting in Alexandria in A.D. 38, the InFlaccum, has frequently been exploited by scholars interested in the legal status of the Jewish community within the city and the issue of the constitution of Alexandria. This legalissue lies near the heart of the dispute which leads to some ancient and most modern accounts tracing the roots of the dispute to the Ptolemaic period. It is notable, however, that the first major attested outbreaks of anti-Jewish feeling considerably post-date the Roman conquest, suggestingthat this is a problem of Roman Alexandria with its roots in the Roman administration of the city. Philo also places comparatively little emphasis on legality in the InFlaccum. The account of the persecution concentrates rather on the topography of the dispute. The centrality of spatial factors in the In Flaccum can be illustrated by comparing the persecution of the Jews and the fall of Flaccus. Flaccus was publicly humiliated through a show trial, through the sale of his property at public action, and on his journey into exile, by the crowds in Italy and Greece who flocked to watch him pass. He was excluded from public space, both from his city by decree of the emperor and from the urban spaces of his island exile, prompted in the latter case by his conscience. Finally, while in isolation, he was attacked and murdered. The Jews were robbed and driven from the streets of their city into exile and deprived of access to the theatre and market. Their leaders were humiliated in the most public places in the city and finally they were attacked in their own homes. Although the parallels are not exact, as can be seen in Table 1, they are explicit and thiselaborate structure demonstrates for Philo the justice of God in His persecution of the persecutors.