L Y Rahmani's A catalogue of Jewish Ossuaries: In the collections of the PDF

By L Y Rahmani

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18 Goodenough 1953:176. Elsewhere, he said: 'for the Jews, too, the the rosette had come to symbolize their God and their Hope' (1958a:197); against this, see Nock 1960:733. 19 Goodenough 1965:142; even when he doubts the value of the motif, he concludes that 'rosettes and "round objects" on the ossuaries seem more probably symbolic than merely decorative' 15 the front of one ossuary may appear on another (1965:24). as one in a portico. An amphora portrayed as part of a gabled tomb entrance or atop a nefesh may appear 20 M.

671-675) and even toward the Mediterranean coast at Benaya (No. 201) and Jaffa15 (Group B3). Finds of `Darom' lamps (see n. 12) confirm the proposed date for this group. The custom of ossilegium was probably introduced in these areas by refugees from Jerusalem who influenced the local population and created a demand for ossuaries. The quality of some of the ossuaries in Groups B2 and B3 attests to the presence of a small 7 8 9 10 Abel 1913. McCown 1947. I would like to thank S. Gudovitch for this information.

The more elaborate marks probably signify the profession of the deceased. The incised depiction of an altar (No. 14 Both this cross as might two representations of a menorah (Nos. 815:F, 829:Lid, see below, §1lWc). The inscriptions on Nos. 41 and 829 confirm that the deceased belonged to priestly families. 4 Another mark (No. 3) may represent scales and allude to a money-changer. The single instance of a fishshaped mark (No. 348) probably indicates that the dead man was a fishmonger (see Comm. 348:3),5 just as the incised representation of a plow6 may indicate that the deceased was a smith or a farmer.

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