History of the Jews in Russia and Poland (Vol. 1-3). Dubnow Simon. Читать онлайн. Hotlib. HOTLIB.NET

From the point of view of antiquity the Jewish Diaspora in the east of Europe is the equal of that in the west, though vastly its inferior in geographic expansion and spiritual development. It is even possible that the settlement of Jews in the east of Europe antedates their settlement in the west. For Eastern Europe, beginning with Alexander the Great, received its immigrants from the ancient lands of Hellenized Asia, while the immigration into Western Europe proceeded in the main from the Roman Empire, the heir to the Hellenic dominion of the East.

Among the ancient Jewish settlements in Eastern Europe the colonies situated on the northern shores of the Black Sea, now forming a part of the Russian Empire, occupy a prominent place.

Far back in antiquity the Greeks of Asia Minor and the Ionian Islands gravitated towards the northern shores of the Pontus Euxinus, the fertile lands of Tauris—the present Crimea.2 Beginning with the sixth century B.C.E., they established their colonies in those parts, whence they exported corn to their homeland, Greece. When, after the conquests of Alexander the Great, Judea became a part of the Hellenistic Orient, and sent forth the "great Diaspora" into all the dominions of the Seleucids and Ptolemies, one of the branches of this Diaspora must have reached as far as distant Tauris. Following in the wake of the Greeks, the Jews wandered thither from Asia Minor, that conglomerate of countries and cities—Cilicia, Galatia, Miletus, Ephesus, Sardis, Tarsus—which harbored, at the beginning of the Christian era, important Jewish communities, the earliest nurseries of Christianity. In the first century of the Christian era, which marks the consolidation of the Roman power over the Hellenized East, we meet in the Greek colonies of Tauris with fully organized Jewish communities, which undoubtedly represent offshoots of a much older colonization.

During the same period there flourished in the Crimea and on the adjacent shores of the Black and Azov Seas, called by the Greeks Pontus and Maeotis, in the lands of the Scythians, Sarmatians, and Taurians, a number of diminutive Greek city-republics—Cimmerian Bosporus, or Panticapaeum (at present Kerch), Phanagoria (the Taman Peninsula), Olbia, Gorgippia (now Anapa), and others. The most active of these colonies was Bosporus-Panticapaeum, which was situated at the confluence of the Black and Azov Seas. The kings, or archonts, of Bosporus, of the Greek dynasty of the Rhescuporides, acknowledged the sovereignty of Rome. They styled themselves, in accordance with the customary formula, "friends of the Caesars and the Romans," and frequently added to their title the Roman dynastic appellation "Tiberius-Julius." The Jewish historian Josephus Flavius, in depicting the irresistible sway of the Roman world-power in his time, refers to this colony in the following terms: "Why need I speak of the Heniochi and Colchians and the nation of the Tauri, and those who inhabit the Bosporus and the nations about Pontus and Maeotis … who are now subject to three thousand armed men, and where forty long ships keep in peace the sea which before was unnavigable, and is very tempestuous?" (Bell. Jud. II. xvi. 4.) These words were written shortly after the downfall of Judea, about the year 80 of the Christian era.

Now from practically the same year (80–81) date the Greek inscriptions which were discovered on the soil of ancient Bosporus in Tauris, testifying to the existence there of a well-organized Jewish community, with a house of prayer. The following is the text of one of these inscriptions, engraved on a marble tablet which is kept in the Hermitage of Petrograd:

In the reign of King Tiberius Julius Rhescuporides, the pious friend of the Caesars and the Romans, in the year 377,3 on the twelfth day of the month of Peritios, I, Chresta, formerly the wife of Drusus, declare in the house of prayer (προσευχή) that my foster-son Heracles is free once [for all], in accordance with my vow, so that he may not be captured or annoyed by my heirs, and may move about wherever he chooses, without let or hindrance, except for [the obligation of visiting] the house of prayer for worship and constant attendance. [Done] with the approval of my heirs Iphicleides and Heliconias, and with the participation of the Synagogue of the Jews in the guardianship (συνεπιτροπευούσης δὲ καὶ τῆς συναγωγῆς τῶν Ἰουδαίων).

This

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