Responses to the Epigraphic Forgery Crisis:
Casting Down the Gauntlet to the Field
and to Museums

 

    During recent years, the public has often been inundated with sensational stories of “new epigraphic discoveries”: the “Ya‘akov Ossuary” (“James Ossuary”), the “Jehoash Inscription,” “the Moussaieff Ostraca,” and the “Ivory Pomegranate” are some of the most notable. Dominant voices have touted such epigraphs as being of great significance “for the field” and “for the faith.” Voices of caution and moderation (that note the absence of an archaeological pedigree and the potential of forgery) have been quelled with substantial success.

By Christopher A. Rollston
Associate Professor of Old Testament and Semitic Studies
Emmanuel School of Religion, Graduate Seminary

And

By Heather Dana Davis Parker
Teaching Fellow of Biblical Hebrew
Emmanuel School of Religion, Graduate Seminary
March 2005

INTRODUCTION

The number of Northwest Semitic inscriptions appearing on the antiquities market continues unabated. Some of these epigraphic objects are genuine (i.e., ancient) inscriptions but have appeared on the market as a result of illicit excavations. ^[1] Some of these epigraphic objects, however, are modern fabrications, produced by forgers with venal, vengeful, and vainglorious motives. ^[2]

Of course, some might suggest that epigraphic Northwest Semitic forgeries are reasonably rare, and, therefore, constitute a minor problem for the field. However, the fact of the matter is that forgeries are a common problem for the field, with inscriptions such as the "Moussaieff Ostraca," the "Jehoash Inscription," and the "Ivory Pomegranate," being recent notable examples. ^[3] Moreover, some might accept the fact that there is a forgery crisis at this point but argue that this has indeed been primarily a "recent phenomenon." However, the fact of the matter is that Northwest Semitic forgeries have been a problem for some time, as "the Brazilian Phoenician Inscription," "the Shapira Fragments," and the "Philistine Documents from Hebron" demonstrate. ^[4] The point is that forgeries are a common problem for the field and for the public, and this has been the case for some time.

I. THE CORRUPTION OF THE NORTHWEST SEMITIC DATASET

A most egregious result of the forgery crisis is the fact that the dataset of Northwest Semitic inscriptions has been, in some respects, tainted. For example, Heltzer authored a recent article treating property rights of women in ancient Israel, but his article is based predominantly on non-provenanced epigraphic materials, and one of the epigraphs he mines heavily for "ancient" data is actually a modern forgery. ^[5] Moreover, numerous discussions about the significance of the "Baruch ben Neriah" bullae have been penned; however, these bullae are also modern forgeries. ^[6] The point is that the dataset of ancient Northwest Semitic inscriptions has been corrupted (in some sectors) by modern forgeries.

II. METHODOLOGIES FOR RESTORING THE DATASET

Two broad courses of action are now necessary for the field: (1) Specialists within the field must come to terms with the fact that the production of forgeries in the modern period is not facile, but neither is it that complicated. Indeed, Rollston has argued that forgers currently have all of the necessary epigraphic, linguistic, laboratory, and media (e.g., potsherds, papyrus) resources to produce high quality forgeries that are capable of "passing all the tests," or at least passing them to the satisfaction of many. ^[7] For this reason, the default position with regard to non-provenanced epigraphs should now be methodological doubt, regardless of the "sensationalism" surrounding the epigraph. (2) Rigorous methodological protocols such as (a) the consistent "flagging" (e.g., with an affixed Ø before the reference in lexica) of non-provenanced inscriptions, (b) the separation of non-provenanced inscriptions from provenanced inscriptions in handbooks and collections (rather than putting them side-by-side, as is often the case), (c) and the relegation of non-provenanced inscriptions to a secondary or tertiary status in the field must become the norm (rather than allowing non-provenanced inscriptions to be the basis for constructs about ancient culture, language, etc.). The point is that in order to protect the dataset of Northwest Semitic inscriptions from being tainted with forged data, non-provenanced epigraphs must be "quarantined" permanently as tainted data (with few exceptions). ^[8]

III. RAMIFICATIONS OF THE FORGERY CRISIS FOR THE PUBLIC SPHERE

During recent years, the public has often been inundated with sensational stories of "new epigraphic discoveries": the "Ya‘akov Ossuary" ("James Ossuary"), the "Jehoash Inscription," "the Moussaieff Ostraca," and the "Ivory Pomegranate" are some of the most notable. Dominant voices have touted such epigraphs as being of great significance "for the field" and "for the faith." Voices of caution and moderation (that note the absence of an archaeological pedigree and the potential of forgery) have been quelled with substantial success. ^[9]

Of course, it is predictable (but regrettable) that the public would listen to the most vocal and persistent pronouncements about such sensationalized inscriptions and assume the accuracy of the reports. Moreover, it is also predictable (but lamentable) that the public (and even the field) would attempt to draw premature (and often erroneous) historical and theological conclusions from such epigraphs. ^[10] The great Israeli palaeographer Joseph Naveh justifiably penned a warning against such things several decades ago. ^[11] Nevertheless, recent history demonstrates that his sage cautions have not been consistently heralded or heeded. ^[12]

Of course, it would have been helpful if the public had been informed from the outset that these sensationalized inscriptions were non-provenanced and that some (or many) scholars considered them to be modern forgeries. Nevertheless, this did not occur (or at least did not occur on the necessary scale), and historical and theological chaos became regnant in certain circles.

It is here argued that, fortunately, museums and collections are in a place to elevate the visibility of this problem. This will enable the public to become more keenly aware of the problem and ultimately will result in the public’s being much more savvy about the need to scrutinize press reports on non-provenanced epigraphs.

IV. A MEANS OF ATTEMPTING TO RECTIFY THE PUBLIC PROBLEM: THE PUBLIC DISPLAY OF FORGERIES

It has often been the case that museums and collections have purchased epigraphs (and various other objects) from the antiquities market. Some of these purchased objects are ancient, but some are modern forgeries. Naturally, after curators discern that an object in the collection is indeed a modern forgery, the object is (normally) removed from exhibit. ^[13] Of course, for various reasons, the discovery that an object in a collection is a modern forgery can be an embarrassment (e.g., for the curators that authorized the purchase, the museum that used its funding to purchase such an object, etc.). However, Rollston and Parker suggest that museums and collections should consider displaying such objects, noting that they are modern forgeries. This sort of exhibit is a desideratum for the public and museums as (1) It will raise the public’s awareness of the fact that forgeries are a common problem for various fields; (2) It will increase the public’s sensitivity to the potential problems with non-provenanced artifacts; (3) It will provide the public with an opportunity to understand more about the complicated processes involved in attempting to determine the antiquity of a non-provenanced object; (4) It will allow the museum to exhibit forged pieces, rather than relegating them to a storage facility. ^[14]

Significantly, the Israel Museum has decided on this course of action: "The Ivory Pomegranate" is on display in the Israel Museum as a modern forgery. The Israel Museum describes its decision to display the forgery with the following rationale: "The Israel Museum believes that it is important for the public to understand the process of authentication, and the techniques involved, as well as the interplay of scholarship, connoisseurship, and science which informs archaeological research. The pomegranate will be shown in the archaeology galleries as an example of this ongoing process." ^[15] The decision of the Israel Museum is, for the museum and the public, salutary. We believe that this practice should be replicated.

Furthermore, as an ancillary point, it seems prudent at this juncture to suggest that museums and collections should also begin to be even more intentional about the issue of "marking" objects. That is, even in the case of non-provenanced objects that are believed to be ancient, there should be some affirmation in the object’s description that it was not found on a controlled archaeological excavation. Moreover, it also seems sage for museums to include some sort of information about the problem of the plundering of sites and the (general) superiority of excavated objects ^[16] The point is that the public must receive more information about the problem of non-provenanced artifacts and the various potentialities and ramifications.

Finally, it should also be affirmed that museums and collections should make a concerted effort to allow credentialed scholars to analyze non-provenanced objects in their collections. ^[17] This might seem to be a needless point (as it might be assumed that museums and collections would always allow credentialed scholars to do such analyses). Nevertheless, for various reasons, those that own and exhibit non-provenanced objects might be reluctant to permit the study of these objects. ^[18]

CONCLUSION

Forgeries have been a perennial problem for some time, and it should be anticipated that the problem will become even more severe, with superior forgeries being the norm in coming decades. (1) Therefore, the field of Northwest Semitic studies must implement strategies and methodologies to ensure the purity of the dataset upon which historical and linguistic constructs are based. (2) Moreover, museums and collections should begin to be even more intentional about addressing the problem by exhibiting forgeries and including discussions of the problems associated with non-provenanced artifacts. This will raise public awareness of the issue and reduce the credulousness that has been regnant of late.

|Notes|

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