본문 바로가기
KERD
논문KCI 등재

할례에 대한 문화적 견해 차이 - 고대 그리스 로마인과 유대인의 상반된 인식을 중심으로 -

Controversial understanding on circumcision between the Greco Roman world and the Jewish world in ancient time.

0

조회

0

다운로드

3

인용

0

참고문헌

키워드

주제분류역사학

초록

This study examines the controversial understanding on circumcision between the Greco Roman world and the Jewish world. The Greeks and the Romans had a strong negative perception against the Jewish circumcision. Jews viewed their circumcision as a holy covenantal action between God and man so that they considered the mark on their penis as divine signature of God. However, the Greeks and the Romans considered the Jewish circumcision simply a mutilation of the body and an uneducated barbarian custom. Analysis on the writings of Greek and Roman writers such as Herodotus, Hacataeous, Diodorus, Tacitus, Satiricon, Persius, Domitianus and so on shows their negative understanding on circumcision and antisemitic attitude against the Jews due to their Greco Roman cultural code. Greek vase paintings and Greco Roman statues frequently show the ideal shape of the penis and the beauty of male genital aesthetics. Those pictures and the statues show the ideal shape of the prepuce in ancient Greece and Rome. The Greeks valued the longer prepuce for a ideal penis and they enjoyed the aesthetic preference for the longer, tapered prepuce. That was a reflection of a deeper ethos involving Greco Roman cultural identity and morality. It was a great shame for them to expose the glen in public while they wrestle or do other sport activities. In order to prevent the exposure of the glen with their naked activities they fastened the end of the prepuce with the thin leather and draw their penis upon the bottom of the lower stomach and tie the leather around the waist. That leather made device was called kynodesme. With kynodesme the glen was secured inside the prepuce so that they were able to prevent the exposure of the glen in public. Accordingly, the violation of this ethos was prohibited. Thus it was a full mockery if one is found with exposed glen in public in the Gymnasium. Josephus the Jewish historian in the 1st century reported there were Jews who had surgery recovering the prepuce in order to hide the glen while they were naked. The book of Maccabeus and the book of Jubilee also witness that it was popular among Jews who hide their circumcision in order to meet the cultural code of the Greco Roman world at that time. However, the rabbinic writings witnesses that the Jews set the new regulations for the circumcision which is called periah. With the practice of periah they were able to avoid the restoration surgery of the prepuce among Jews. They cut the prepuce deep into the penis and tear the skin of the prepuce with their thumb nail or with the sharp object so that no Jews would have th restoration prepuce surgery later. The reconciliation between two cultures on the issue of circumcision never have accomplished throughout the ages up to now. Different cultural code between two people produced a controversial cultural interpretation on the same subject through out the ages.

Abstract

This study examines the controversial understanding on circumcision between the Greco Roman world and the Jewish world. The Greeks and the Romans had a strong negative perception against the Jewish circumcision. Jews viewed their circumcision as a holy covenantal action between God and man so that they considered the mark on their penis as divine signature of God. However, the Greeks and the Romans considered the Jewish circumcision simply a mutilation of the body and an uneducated barbarian custom. Analysis on the writings of Greek and Roman writers such as Herodotus, Hacataeous, Diodorus, Tacitus, Satiricon, Persius, Domitianus and so on shows their negative understanding on circumcision and antisemitic attitude against the Jews due to their Greco Roman cultural code. Greek vase paintings and Greco Roman statues frequently show the ideal shape of the penis and the beauty of male genital aesthetics. Those pictures and the statues show the ideal shape of the prepuce in ancient Greece and Rome. The Greeks valued the longer prepuce for a ideal penis and they enjoyed the aesthetic preference for the longer, tapered prepuce. That was a reflection of a deeper ethos involving Greco Roman cultural identity and morality. It was a great shame for them to expose the glen in public while they wrestle or do other sport activities. In order to prevent the exposure of the glen with their naked activities they fastened the end of the prepuce with the thin leather and draw their penis upon the bottom of the lower stomach and tie the leather around the waist. That leather made device was called kynodesme. With kynodesme the glen was secured inside the prepuce so that they were able to prevent the exposure of the glen in public. Accordingly, the violation of this ethos was prohibited. Thus it was a full mockery if one is found with exposed glen in public in the Gymnasium. Josephus the Jewish historian in the 1st century reported there were Jews who had surgery recovering the prepuce in order to hide the glen while they were naked. The book of Maccabeus and the book of Jubilee also witness that it was popular among Jews who hide their circumcision in order to meet the cultural code of the Greco Roman world at that time. However, the rabbinic writings witnesses that the Jews set the new regulations for the circumcision which is called periah. With the practice of periah they were able to avoid the restoration surgery of the prepuce among Jews. They cut the prepuce deep into the penis and tear the skin of the prepuce with their thumb nail or with the sharp object so that no Jews would have th restoration prepuce surgery later. The reconciliation between two cultures on the issue of circumcision never have accomplished throughout the ages up to now. Different cultural code between two people produced a controversial cultural interpretation on the same subject through out the ages.

참고문헌 (25)

  1. M., Stern, "Greek and Latin Authors on Jews and Judaism, ed. M. Stern", Jerusalem, Israel Academy of Sciences and Humanities, 1 (1974)
  2. 최명덕, "유대인 이야기", pp.23~33, 두란노
  3. Herodotus, "History 2.104, in Herodotus: The Histories, trans. Robin Waterfield", pp.134~ (1998), Oxford University Press
  4. Edward Lipinski, "Circumcision in Antiquity", Studia judaica, 12, pp.351~ (2009)
  5. M. Stern, ibid, "Bibliotheca Historica", 169~
  6. Peter Schäfer, "Judeophobia; Attitudes toward the Jews in the Ancient World London, Cambridge Massachusetts", pp.16~ (1997)
  7. M Stern, "Satyricon", 442~443
  8. Peter Schäfer, "Judeophobia: Attitudes toward the Jews in the Ancient World Cambridge, Massachusetts", pp.97~98 (1997), Harvard University Press
  9. Frederick M. Hodges, "The Ideal Prepuce in Ancient Greece and Rome: Male Genital Aesthetics and Their Relation to Lipodermos, Circumcision, Foreskin Restoration, and the Kynodesme", The Bulletin of the History of Medicine, 75, pp.379~381 (2001)
  10. K. J. Dover, "Greek Homosexuality", pp.127~ (1978), Duckworth
  11. Karl, Kerenyi, "The Heroes of the Greeks, 1959", pp.57~61, Thames and Hudson
  12. "Livingstone, Niall, A Commentary on Isocrates’ Busiris, Leiden", Brill, ~ (2001)
  13. 윤인숙, , 살림출판사, 53~ (2008)
  14. Frederik Poulsen, "Catalogue of Ancient Sculpture in the Ny Carlsberg Glyptotek Copenhagen", pp.279~280 (1951), Nielson & Lydiche
  15. Tacitus, "The Histories, trans. Clifford H. Moore", Harvard University Press, 2, pp.189~ (1931)
  16. Mare, W. Harold, "“Decapolis,” Eerdman’s Dictionary of the Bible" (2000), William B. Eerdman's Publishing Company
  17. Mark A. Chancey, "The Archaeology of Roman Palestine", Near Eastern Archaeology, 64(4), pp.164~198 (2001)
  18. Epstein,Claire, "“Hippos (Sussita).” The New Encyclopedia of Archaeological Excavations in the Holy Land", Ephraim Stern. Jerusalem: Israel Exploration Society & Carta, 2 (1993)
  19. Flavius Josephus, "The Jewish Antiquities, Book XII", pp.362~, Whiston translation
  20. Solomon Zeitlin, "History of the Second Jewish Commonweath", 24~ (1933)
  21. James E. Peron, "Circumcision: Then and Now", Many Blessings, 3, pp.41~42 (2000)
  22. Andy Newman, "City Questions Circumcision Ritual After Baby Dies", The New York Times, ~ (2005)
  23. Lewis M. Barth, "“Berit Milah in Midrash and Agada,” Berit Milah in the Reform Context New York", pp.104~112 (1990), Berit Mila Board of Reform Judaism
  24. Babylonian Talmud, "Nedarim 31B, Chaps. 1–4 in Jacob Neusner, trans., The Talmud of Babylonia", An American Translation, Tractate Nedarim Atlanta, ~
  25. Cf. Mishnah, "The Mishnah Oxford", pp.268~ (1933), Clarendon Press

관련 논문AI추천

이 간행물의 다른 논문 (8건)