Fiscus Iudaicus

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The fiscus Iudaicus (Latin: "Jewish tax") was a tax paid by the Jewish subjects of the Roman Empire after the destruction of the Temple of Jerusalem in favor of the temple of Jupiter Capitolinus in Rome.

Contents 1 Imposition 2 Fiscus Iudaicus under Domitian 3 Abolition 4 Notes 5 References

[edit] Imposition

The tax was initially imposed by the Roman Emperor Vespasian, and it amounted to one half of a shekel—the amount of the tax paid by the Jews for the upkeep of the Temple of Jerusalem. Due to this association with the necessity to pay the Temple tax in favor of a pagan shrine, the fiscus Iudaicus was especially humiliating for the Jews. In Rome, a special procurator known as procurator ad capitularia Iudaeorum was responsible for the collection of the tax.^[1]

In contrast to the levy paid for the Temple of Jerusalem, the fiscus Iudaicus was imposed not only on adult males, but on all Jews, including women, children, and elderly.^[2] In Egypt, the documentary evidence confirms the payment of the tax by women and children; however, the fiscus Iudaicus was levied only until the age of 62.^[1]

[edit] Fiscus Iudaicus under Domitian

Domitian, who ruled in 81—96, imposed the fiscus Iudaicus not only on born Jews and converts to Judaism, but also on those who concealed the fact that they were Jews or observed Jewish customs. Suetonius relates that when he was young an old man of 90 was examined to see whether he was circumcised, which shows that during this period the tax was levied even on those above the age of 62.^[1] Louis Feldman argues that the increased harshness was caused by the success of the Jewish (and possibly Christian) proselytism.^[3]

Domitian's ruling opened the door to possibilities of blackmail in Rome and in all Italy. Charges of following Judaism were easily made, but difficult to disprove, not least because the practices of certain philosophical sects resembled some Jewish customs. As a result, many people chose to settle with the accusers out of court rather than risk the uncertainties of judicial hearings, thus effectively encouraging the blackmailers.^[4]

After the murder of Domitian in 96, Nerva relaxed the rules of collection, limiting the tax to those who openly practised Judaism.^[5] The atmosphere changed when the blackmail was ended. The coins of Nerva even bear the legend fisci Iudaici calumnia sublata ("The blackmail of the Jewish tax [has been] lifted").^[6]

[edit] Abolition

It remains unclear when exactly the fiscus Iudaicus was abolished. Documentary evidence confirms the collection of the tax in the middle of the 2nd century, and literary sources indicate that the tax was still in existence in the early 3rd century. Some historians credit the emperor Julian the Apostate with its abolition.^[1]

[edit] Notes

1. ^ ^{a b c d} "Fiscus Judaicus", Encyclopedia Judaica
2. ^ Schäfer (1998), pp. 113–114
3. ^ Feldman (1993), p. 100
4. ^ Rodin (1915), p. 333
5. ^ Edwards (1996), p. 69
6. ^ "Fiscus Judaicus", Encyclopedia Judaica; Rodin (1915), p. 334

[edit] References

• Edwards, Douglas R. (1996). Religion & Power: Pagans, Jews, and Christians in the Greek East. Oxford University Press. ISBN 0-19-508263-X
• Feldman, Louis H. (1993). Jew and Gentile in the Ancient World: Attitudes and Interactions from Alexander to Justinian. Princeton University Press. ISBN 0-691-07416-X
• Radin, Max (1915). The Jews among the Greeks and Romans. Philadelphia: Jewish Publication Society of America
• Schäfer, Peter (1998). Judeophobia: Attitudes toward the Jews in the Ancient World. Harvard University Press. ISBN 0-674-48778-8
• Stern, Menachem (1997). "Fiscus Judaicus". Encyclopedia Judaica (CD-ROM Edition Version 1.0). Ed. Cecil Roth. Keter Publishing House. ISBN 965-07-0665-8