[105]. Mitteis-Wilcken, op. cit. p. 15.
[106]. Xenophon, De Reditibus, ii. 4-7.
[107]. Josephus often refers to the Jews of Alexandria as oἱ ἐν Ἀλεξανδρείᾳ Ἰουδαῖοι (Ant. XIII. iii. 4) or oἱ ἐν Ἀλεξανδρείᾳ κατοικούντες Ἰουδαῖοι (Ant. XIV. vii. 2), but he refers similarly to the Greeks there (Ant. XVIII. viii. i), and plainly understands κατοικεῖν simply as “inhabit.” The question is fully discussed in Contra Ap. ii. 5, where the general statement is made that Jews might and did become Alexandrian citizens, but that Egyptians were at first excluded.
[108]. Jewish Μακεδόνες, Berliner Griechische Urkunden (B. G. U.), iv. 1068 (62). In other classes of citizenship, B. G. U. iv. 1140; iv. 1151, 7. For humbler classes of Jews cf. ch. VII., n. 2. A Jewish house-slave is manumitted in Oxyrhyncus Pap. ix. 1205.
[109]. The discussion is fully set forth by Brandis, s. v. Arabarches in the Pauly-Wissowa Realenzyklopädie, ii. 342. The word “alabarch” or “arabarch” impressed the Romans somewhat as “mogul” impresses the English, and was used with the same jocular intent. Cic. ad Att. II. xvii. 3. Juvenal, Satires, i. 130.
[110]. Apuleius, Met. xi. 30. Drexler in Roscher’s Lexikon Myth., s. v. Isis, ii. 409 seq. gives a list of the cities through which the worship of Isis spread.
[111]. Sarapis was not Osiris-Apis, but a deity of Sinope in Asia Minor, duly “evoked” into Alexandria by Ptolemy. The matter is left an open question by Cumont, Les religions orientales dans le paganisme romain, p. 112, but the general consensus of opinion is in favor of the theory just mentioned. The opposition referred to in the text was less an aggressive one than it was an assertion of the distinction between Greeks and Egyptians. It broke down with the fourth Ptolemy, and Sarapis was more or less officially identified with Osiris.
[112]. Alexandronesus. Cf. Reinach, in Mélanges Nicolle, p. 451; Pap. of Magdola, n. 35.
[113]. Greek Pap. of the Brit. Mus. iii. 183, the ἄρχοντες α Ἰουδαίων προσευχῆς pay their water tax.
[114]. B. G. U. iv. n. 562.