Abstract
This paper investigates representations of gender in the material culture of the ancient synagogue. The pertinent data are numerous dedicatory and funerary inscriptions linking individual Jews, men and women, with titles seemingly associated with leadership in Late Antique synagogues (ca. 200–600 CE). Bernadette Brooten’s influential 1982 monograph argued against the prevailing tendency to characterize these titles as indications of power, authority, and responsibility when associated with men but as meaningless flattery when applied to women. She suggests that synagogue titles denote power, authority and responsibility on all title bearers equally, both men and women. I question the continued utility of proffering female title-holders as enumerable examples of powerful women rescued from their forgotten place in history. Using theoretical insights developed by historians Elizabeth Clark and Gabrielle Spiegel, this paper will engage a comparative analysis with the work of Riet van Bremen and Saba Mahmood to develop new methods of conceptualizing women’s authority in early Jewish communities. I propose that viewing women’s synagogue titles as culturally constructed representations allows for a fruitful inquiry into how women’s titles were used by male-dominated synagogue communities in their self-articulation and public presentation of Judaism.
Highlights
A third century CE mortuary inscription from Smyrna reads, ―Rufina, a Jew, head of the synagogue, built this tomb for her freedmen and her slaves
This paper investigates representations of gender in the material culture of the ancient synagogue
Synagogue title inscriptions have been a topic of study since the nineteenth century, early scholars gave only passing interest to the fact that on rare occasions these titles were bestowed upon women
Summary
A third century CE mortuary inscription from Smyrna reads, ―Rufina, a Jew, head of the synagogue (ἀρτισσνάγωγος), built this tomb for her freedmen and her slaves. A Roman sarcophagus fragment of undetermined date reads, ―Veturia Paula, taken to her eternal home, who lived 86 years, six months; a proselyte of sixteen years named Sara, mother of the synagogues (mater synagogarum) of Campus and Volumnius. I will conclude with a discussion of Jewish communities‘ social and cultural locations in the Greco-Roman Diaspora and how those locations illuminate the purpose and significance of female synagogue title bearers
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