Greek and Jew: Philo and the Alexandrian Riots of 38-41 CE

Judaism, Spring, 2000 by Matthew B. Schwartz

Everyone around us, reports Philo, rejoiced as though we had already won the case. However, I, being older, better educated, and more sensible than the others, felt only alarm. Why would Gaius show such special favor to us, when there were petitioners from all over the world begging his favor? Surely, Gaius must have already decided in favor of our enemies.

Philo was deeply disturbed and could not rest day or night but kept his feelings concealed for fear of demoralizing his colleagues. Then suddenly, calamitous news reached them. Gaius bad ordered that a colossal statue of himself be placed in the Temple in Jerusalem. The danger to all Jews, not to mention to the petitions of Philo's delegation, was immense. Some of the envoys, in complete despair, wished to return home but, apparently under Philo's encouragement, they decided to remain and put their faith in Providence, who cares always for His people. Petronius, Governor of Syria, realizing that the erection of the colossus would cause great trouble and suffering in Judaea, wisely delayed its construction. Gaius decided to back down temporarily. (His early death in 41 permanently resolved the situation.)

After many months of waiting, with the project of the colossus ostensibly shelved, the delegation was brought before Gaius, probably in August, of 40 CE. They were opposed by a delegation of Greeks from Alexandria, which apparently sought to convince Gaius that the Jews should not be entitled to any civic rights. The case was to be heard on an estate which Gaius was having renovated. He greeted the Jews by saying that they alone among all nations refused to acknowledge his divinity. Then while the Jews were presenting their arguments, Gaius would often abruptly interrupt and call to one or another of his workers to discuss some matter of the estate. The Alexandrians were overjoyed, and they encouraged Gaius' scorn of the Jews. Gaius then began to walk quickly through the palace inspecting each room and rattling off orders to his workers. The Jews followed Gaius around as best they could. Occasionally he would turn to them with a comment such as "Why do you not eat pork?" Whenever he would slow down and invit e the Jews to continue their statement, hardly a moment would pass before he would be off again into another room. The Jews were completely frustrated. Finally, says Philo, the Almighty heard the prayers of the Jews and turned Gaius' thoughts to mercy, and he said, "These people are unfortunate rather than evil in being unable to see that I am a god." Gaius then departed, and the hearing was over with the issues yet undecided.

Philo ends the essay here, promising to write more on the events that followed, but if he ever wrote that essay, it is no longer extant. He lived long enough to see his enemy, Helicon, put to death by Claudius, the successor of Gaius. Philo's narrative breaks off in the year 40 long before the chain of events had led to their denouement. For the rest of the story the modern student must rely on Josephus and on a letter of Emperor Claudius unearthed in Egypt early in this century.