By Molly Whittaker
The purpose of this booklet is to provide entry to resources which illustrate Graeco-Roman perspectives on Jews and Christians from two hundred BC to advert two hundred. Passages diversity from longer extracts written through historians to brief incidental references by way of disparate authors which throw mild on attitudes in the direction of ideals and social customs. The pagan spiritual history, specially the secret religions, can also be defined and illustrated by way of chosen passages, in order that the reader can have a few notion of the overall non secular weather in this interval. each citation is prefixed through a quick biography of the writer and all passages were translated into English, with explanatory remark while worthy. Connecting essays act as summaries and concentration the eye on crucial concerns. those, including a chronological chart and maps may still permit a pupil coming clean to the topic, with out prior really expert wisdom, to determine the interval in ancient standpoint.
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Extra info for Cambridge Commentaries on Writings of the Jewish & Christian World 200 BC to AD 200: Volume 6, Jews and Christians: Graeco-Roman Views
Diodorus ji. c. 60 BC (p. 46) expressly quotes Hecataeus' account of the Jewish emigration from Egypt, so his views would be known to later Graeco-Roman readers. 1—9 In ancient times a pestilence arose in Egypt and the common people attributed the cause of the trouble to the gods; numerous aliens of every kind were resident, practising different customs in regard to religious observances and sacrificial rites and so the ancestral worship of the gods had been neglected. The native inhabitants imagined that unless they got rid of the foreigners there would be no solution of their problem.
Simon: Tacitus was misinformed, for it was Simon who was Bar Giora; he was a bandit-type leader who by his threats forced those in the city to admit him. He survived to be led in Titus' Triumph and was put to death in Rome. 4. John: he was John of Gischala. 5. Eleazar: he was the son of Simon and a Zealot leader, but distinct from the Eleazar who led the last stand at Masada. 6. corn was burnt: famine was the ultimate cause for the fall of the city. Portents1 had happened which a race prone to superstition, opposed to religious observances, does not think it right to expiate either by sacrifice or prayer.
215). 2. departure: this reflects the common belief that the gods afforded special protection to places in which each was pre-eminently worshipped (cp. p. 197). 3. 1, and Suetonius, Vespasian 4, confirm the prevalence of this belief. 4. disproportionate: by this Tacitus means that a greater proportion of the populace than might normally have been expected took to arms. Tacitus' account of the fall of Jerusalem has been lost, but it has been plausibly suggested that Sulpicius Severus, a fourth century historian, in his Universal Chronicle followed Tacitus in describing this.