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Writing on the Wall: Graffiti and the Forgotten Jews of Antiquity
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Review
"In this fascinating study, Stern documents ancient Jewish graffiti from around the Roman world, and explores the ways in which graffiti were used as a means of expression in contexts ranging from tombs and synagogues to public spaces such as theaters and hippodromes."―Jodi Magness, University of North Carolina at Chapel Hill"Stern enables us to glimpse into the lives and concerns of ordinary Jews who were eager to leave their mark in public and private spaces, tagging their environment with personal messages and symbols. Her book is not only a great contribution to the study of ancient Jewish literacy and the relation between image and text but also exposes individual interactions with space, commemoration, and personal identity."―Catherine Hezser, SOAS University of London"This beautifully written and well-researched book explores an almost uncharted world, that of the informal messages etched and painted by Jews of antiquity onto a variety of media. They constitute a wonderful contrast to the dry tomes of official historiography and the conventional formulae of monumental inscriptions, getting us closer to the everyday thoughts and feelings of their perpetrators."―Robert G. Hoyland, New York University"In this illuminating book, Stern shows how the Jews of late antiquity engaged in the same kinds of markings of space for ritual, social, and individual reasons as did their non-Jewish contemporaries. At the same time, she discovers subtle ways Jewish practices set them off from their neighbors."―Hayim Lapin, author of Rabbis as Romans: The Rabbinic Movement in Palestine, 100–400 CE"Truly impressive. Stern's book will be of profound importance to all scholars of ancient Judaism."―Rachel Neis, author of The Sense of Sight in Rabbinic Culture: Jewish Ways of Seeing in Late Antiquity
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From the Back Cover
"In this fascinating study, Stern documents ancient Jewish graffiti from around the Roman world, and explores the ways in which graffiti were used as a means of expression in contexts ranging from tombs and synagogues to public spaces such as theaters and hippodromes."--Jodi Magness, University of North Carolina at Chapel Hill"Stern enables us to glimpse into the lives and concerns of ordinary Jews who were eager to leave their mark in public and private spaces, tagging their environment with personal messages and symbols. Her book is not only a great contribution to the study of ancient Jewish literacy and the relation between image and text but also exposes individual interactions with space, commemoration, and personal identity."--Catherine Hezser, SOAS University of London"This beautifully written and well-researched book explores an almost uncharted world, that of the informal messages etched and painted by Jews of antiquity onto a variety of media. They constitute a wonderful contrast to the dry tomes of official historiography and the conventional formulae of monumental inscriptions, getting us closer to the everyday thoughts and feelings of their perpetrators."--Robert G. Hoyland, New York University "In this illuminating book, Stern shows how the Jews of late antiquity engaged in the same kinds of markings of space for ritual, social, and individual reasons as did their non-Jewish contemporaries. At the same time, she discovers subtle ways Jewish practices set them off from their neighbors."--Hayim Lapin, author of Rabbis as Romans: The Rabbinic Movement in Palestine, 100–400 CE "Truly impressive. Stern's book will be of profound importance to all scholars of ancient Judaism."--Rachel Neis, author of The Sense of Sight in Rabbinic Culture: Jewish Ways of Seeing in Late Antiquity
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Product details
Hardcover: 312 pages
Publisher: Princeton University Press (June 19, 2018)
Language: English
ISBN-10: 069116133X
ISBN-13: 978-0691161334
Product Dimensions:
6.3 x 1 x 9.4 inches
Shipping Weight: 1.7 pounds (View shipping rates and policies)
Average Customer Review:
5.0 out of 5 stars
1 customer review
Amazon Best Sellers Rank:
#475,799 in Books (See Top 100 in Books)
“In Writing on the Wall: Graffiti and the Forgotten Jews of Antiquity†by Karen Stern (June 2018).Partial comments by Candida Moss in the online “The Daily Beast†of Sept. 8, 2018:“….[S]he gives us a glimpse into the lives of the ancient Jews forgotten by historians but who left their mark on their environment. She draws together the evidence for Jewish graffiti from synagogues, tombs, theaters, and public spaces to build up a picture of what it was like to be a Jew in the Roman empire.“Her explorations found graffiti of numerous kinds: some are just texts (recording the names of the writers); some, she argues, are prayers demanding the attention of those who might pass by the spot; others have imagery of menorahs, obelisks, horses, ships, and even shrouded skeletons. Some of the graffiti is pious and poignant: a graffito from catacomb 20 in Beit Shearim reads “Be of good courage, pious parents! No one is immortal!†Another graffito close by almost flippantly wishes the occupants “Good luck in your resurrection!†Communicative inscriptions like these are found all over the ancient Mediterranean, in Southern Europe, Mesopotamia, and what is now Israel. Graffiti is and was omnipresent.“What’s most startling is how reading the writing on the wall can subvert the vision of Jewish behavior crafted by literary elites. As Stern told The Daily Beast, “On a basic level, graffiti sometimes serve as the only records for the underdogs of ancient history—non-elite people including slaves and women—whose daily lives are more rarely documented in ancient literary sources.“ The caricature of self-isolating Jews is undercut by much of the research here; the mere presence of graffiti in theaters, town halls and hippodromes testifies to the presences of Jews in spaces where they otherwise left no trace.“….Many of these sites contained graffiti, but what interested Stern was the ways in which the graffiti was used: the same language of remembrance is used in several sites, and visitors to all kinds of religious centers would consistently would scratch their names at eye level in prominent locations within the buildings.“Stern comes to two important conclusions about the Dura graffiti. First, inscribing one’s name is strategic and intended to draw an audience who might interact with it (perhaps by reading it out or offering a prayer). Second there was a shared ‘vocabulary’ of practice among people in Dura regardless of their religious affiliation, whereby scratching one’s name did not violate any unspoken laws of behavior.â€â€œMost surprising of all, Stern’s findings overturn much of what we thought we knew about Jewish-Christian relations. She examines the graffiti produced in periods that the literary records describe as moments of hostility and antipathy. Instead of a decline in public statements about Jewish identity, she found Jews proudly announcing themselves to their contemporaries.â€
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