Localized law: the Babatha and Salome Komaise archives by Kimberley Czajkowski

By Kimberley Czajkowski

Within the early moment century CE, Jewish girls, Babatha and Salome Komaise, lived within the village of Maoza at the southern coast of the lifeless Sea. This was once first a part of the Nabataean nation, yet got here below direct Roman rule in 106 CE as a part of the province of Roman Arabia. The documents those girls left at the back of not just offer a tantalizing glimpse into their felony lives and people in their households, yet also Read more...

summary:

Localized legislation examines the criminal records of Babatha and Salome Komaise, which provide a window onto the perform of legislations in Maoza because it got here less than the regulate of the Roman Empire. a chain of case Read more...

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By Kimberley Czajkowski

Within the early moment century CE, Jewish girls, Babatha and Salome Komaise, lived within the village of Maoza at the southern coast of the lifeless Sea. This was once first a part of the Nabataean nation, yet got here below direct Roman rule in 106 CE as a part of the province of Roman Arabia. The documents those girls left at the back of not just offer a tantalizing glimpse into their felony lives and people in their households, yet also Read more...

summary:

Localized legislation examines the criminal records of Babatha and Salome Komaise, which provide a window onto the perform of legislations in Maoza because it got here less than the regulate of the Roman Empire. a chain of case Read more...

Show description

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Extra resources for Localized law: the Babatha and Salome Komaise archives

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Also written in Greek, P. Hever 65 is dated to 7 August 131 CE. 55 The couple therefore seem to have been living together prior to the writing of the contract. 58 This promise, along with the dowry, is secured upon all his possessions, both present and future, and it is explicitly stated that Komaise or her representative has a resultant right of execution on his property. The document once again concludes with a stipulatio clause. Such different documents have understandably provoked much discussion in modern scholarship.

Yadin 17, also include a double penalty which may have been due to Roman influence (see Lewis (1989: 40); see also Taubenschlag (1955: 349–50)) or biblical precedent: Exodus 22: 4–9, cited in Lewis (1989: 40). The examples in the latter case, however, relate to theft, damage to property, and disputed ownership so they may not provide the best comparison for failure to repay a loan on demand, as occurs in P. Yadin 17 at least. 15 Lewis (1989: 35). 14 30 Localized Law provincials were trying to have a care for their new situation, but the choice of language stands in stark contrast to Shimon’s use of Jewish Aramaic for his own documentation ten years later.

Hever 61 and P. Hever 62, both written in 127 CE) attest the land that Salome’s brother, a -los or -las son of Levi (the first part of his name is lost), and first husband Sammouos owned. The latter shared this land with his brother, though still made an individual census declaration. Was this a Roman requirement? Or the brothers’ own preference? Unfortunately only the end of P. Hever 61 has survived, though this is enough for comparison with the similar census declaration from the Babatha archive (P.

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