Musings on biblical studies, politics, religion, ethics, human nature, tidbits from science
Category: Ancient Literature
Original intention was to include here all non-Jewish works. Should this separation stand? What of Ezekiel the Tragedian or Artapanus of Alexandria and other similar Jewish authors in a “secular/Hellenistic” world? Is the subsequent breakdown into children categories justified?
Is it possible to set forth a plausible case that the Genesis author of Noah’s Flood was inspired in any way by his reading of Plato’s myth of Atlantis? There can be no doubt that the author was influenced by an ancient Mesopotamian story so let’s establish that undeniable source for Genesis with Russell Gmirkin’s own acknowledgement:
The traditional view of scholars is that the Genesis flood derived from sources extant no later than the time of the seventh to sixth-century Babylonian captivity. Gmirkin expands the field for literary comparison to include third-century BCE Hellenistic-era works and identifies Berossus as the Genesis’ author’s source for the Mesopotamian myth. In the words of another author, Philippe Wajdenbaum,
Even if the most ancient version of the deluge comes from the Sumerian tradition, and even if the biblical writer knew of this tradition, he inserted it into a platonic framework. . . . The first eleven chapters of Genesis are indeed inspired by Mesopotamian myths, but there is a more recent Greek layer that is just as obvious. The evolution of humankind in the Bible—from the ideal life in Eden to the degeneration that led up to the deluge, and from the discussion of patriarchal life to the gift of laws— is all found in Plato’s dialogues.(Wajdenbaum, 107)
In the Primordial History, the Mesopotamian flood story, with its survival of Utnapishtim and his family and servants in a boat, had undeniable literary parallels to both the J and P versions of the Noachian flood. (Gmirkin, 10 — J and P are scholarly abbreviations pointing to different sources thought to lie behind the biblical literature: for a critical discussion on J and P in the Genesis Flood see Rendsburg on Genesis and Gilgamesh: Misunderstanding and Misrepresenting the Documentary Hypothesis (Part 2))
What, then, is Gmirkin’s view of that “more recent Greek layer” that Wajdenbaum (see the side box) speaks about?
Here are the common elements between Plato’s story of Atlantis and the Genesis Flood:
Both stories are preceded by a “golden age” of innocence and abundance when the deity (Poseidon, Yahweh) ruled directly with his people; .
Both stories depict a descent into corruption after sons of gods marry mortal women: in the myth of Atlantis immorality increases over generations as the divine element in the demigods becomes diluted through ongoing marriages with mortals; in Genesis the corruption is said to happen following the sons of the gods taking women and producing “nephilim”. (An important note needs to be injected here for those of us conditioned to think that Genesis 6 is referring to demons (“sons of god/s”) descending to earth to take human women. That interpretation arose later in Jewish tradition with works like Enoch and Jubilees. There is no suggestion in Genesis 6 that these “sons of god/s” were demonic or evil. They are introduced, rather, as producing “men of renown”, though they later descended into violence.)
[After earlier describing the god Poseidon taking the human girl Cleito and with her producing generations of highly renowned kings, the first named Atlas … ] But when the divine portion within them began to fade, as a result of constantly being diluted by large measures of mortality, and their mortal nature began to predominate, they became incapable of bearing their prosperity and grew corrupt. Anyone with the eyes to see could mark the vileness of their behaviour as they destroyed the best of their valuable possessions; but those who were blind to the life that truly leads to happiness regarded them as having finally attained the most desirable and enviable life possible, now that they were infected with immoral greed [or “lawless ambition”] and power.
Zeus looks down, sees the degeneration, and decides to pass judgment:
Zeus, god of gods, who reigns by law, did have the eyes to see such things. He recognized the degenerate state of their fair line and wished to punish them, as a way of introducing more harmony into their lives. He summoned all the gods to a meeting in the most awesome of his dwellings, which is located in the centre of the entire universe and so sees all of creation. And when the gods had assembled, he said . . .
Genesis 6:1-12
Now it came to pass, when men began to multiply on the face of the earth, and daughters were born to them, that the sons of God saw the daughters of men, that they were beautiful; and they took wives for themselves of all whom they chose. . . . There were giants on the earth in those days, and also afterward, when the sons of God came in to the daughters of men and they bore children to them. Those were the mighty men who were of old, men of renown.
Yahweh, like Zeus, sees the corruption and announced judgement:
Then [Yahweh] saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually. And [Yahweh] was sorry that He had made man on the earth, and He was grieved in His heart. . . .
The earth also was corrupt before God, and the earth was filled with violence. So God looked upon the earth, and indeed it was corrupt; for all flesh had corrupted their way on the earth.
With thanks to Taylor & Francis (Routledge) for the review copy
Continuing the series discussing Russell Gmirkin’s Plato’s Timaeus and the Biblical Creation Accounts . . . .
The expulsion of Adam and Eve from the Garden in Eden (note, not expelled from the land of Eden but only from Eden’s Garden) generally coincides with the Greek mythological Age of Zeus that succeeded the idyllic golden age of Kronos:
The proliferation of cities, kings and technology broadly conforms to the rise of civilization and self-sufficiency in the Age of Zeus in Greek sources from Hesiod to Plato. (Gmirkin, 210)
So let’s recap with Hesiod’s poem Works and Days:
The gods desire to keep the stuff of life Hidden from us. If they did not, you could Work for a day and earn a year’s supplies; You’d pack away your rudder, and retire The oxen and the labouring mules. But Zeus Concealed the secret, angry in his heart At being hoodwinked by Prometheus, And so he thought of painful cares for men. (lines 42ff)
Hesiod wrote of the change Zeus sent through Pandora:
Before this time men lived upon the earth Apart from sorrow and from painful work, Free from disease, which brings the Death-gods in. But now the woman opened up the cask, And scattered pains and evils among men. Inside the cask’s hard walls remained one thing, Hope, only, which did not fly through the door. The lid stopped her, but all the others flew, Thousands of troubles, wandering the earth. The earth is full of evils, and the sea. Diseases come to visit men by day And, uninvited, come again at night Bringing their pains in silence, for they were Deprived of speech by Zeus the Wise. And so There is no way to flee the mind of Zeus. (lines 90ff)
Hesiod pictured successive races, each having to suffer more than the previous one:
Far-seeing Zeus then made another race, The fifth, who live now on the fertile earth. I wish I were not of this race, that I Had died before, or had not yet been born. This is the race of iron. Now, by day, Men work and grieve unceasingly; by night, They waste away and die. The gods will give Harsh burdens, but will mingle in some good. (lines 196ff)
Hesiod addresses his instruction to a nobleman, Perses, appropriately given that the nobility saw themselves as direct descendants of Zeus:
O noble Perses [literally, “Perses, of the genus of the gods], keep my words in mind, And work till Hunger is your enemy And till Demeter, awesome, garlanded, Becomes your friend and fills your granary. For Hunger always loves a lazy man. (lines 299ff)
And so Adam was charged with the toil and hardship to survive:
Cursed is the ground for your sake; In toil you shall eat of it All the days of your life. Both thorns and thistles it shall bring forth for you, And you shall eat the herb of the field. In the sweat of your face you shall eat bread (Gen 3:17-19)
Moving ahead to Cain’s exile from the land of Eden, we cover here chapters 4 to 6 that are each widely understood to be derived from different source material. In chapter 4 Gmirkin identifies Plato’s broad narrative framework although the detail of the text originated elsewhere.
Genesis 4
Genesis 4
16 Then Cain went out from the presence of the Lord and dwelt in the land of Nod on the east of Eden. 17 And Cain knew his wife, and she conceived and bore Enoch. And he built a city . . .
The problems in the narrative that have long confused readers — where did Cain get his wife? how could he build a city without other people? — disappear if read against the background of Plato’s myth in Critias, his successor to Timaeus. With Critias in the background we can picture Cain being expelled from the land of Eden, which was Yahweh’s territory, into another region of other people ruled by another deity.
Unlike omnipresent depictions of Yahweh in Psalms, Amos, Jonah, here one could escape beyond that god’s presence.
Plato’s Critias 109 b
Once upon a time, the gods divided the whole earth among themselves, region by region. . . . So each gained by just allocation what belonged to him, established communities in his lands, and, having done so, began to look after us, his property and creatures, as a shepherd does his flocks . . .
. . . and called the name of the city after the name of his son—Enoch.
18 To Enoch was born Irad;
and Irad begot Mehujael,
and Mehujael begot Methushael,
and Methushael begot Lamech.
19 Then Lamech took for himself two wives: the name of one was Adah, and the name of the second was Zillah.
20 And Adah bore Jabal. He was the father of those who dwell in tents and have livestock. 21 His brother’s name was Jubal. He was the father of all those who play the harp and flute. 22 And as for Zillah, she also bore Tubal-Cain, an instructor of every craftsman in bronze and iron.
Lists of inventors were popular in both the Greek world and the Ancient Near East (Gmirkin, 210)
Yahweh Elohim was the god of the land of Eden and its people.
Cassuto in his commentary (pp. 228ff) argues that the grammatical construction of the key passage better suggests that it was Cain’s son, Enoch, who built the first city, Irad — which would coincide with the Babylonian tradition that the first city was Eridu.
The firstling of those cities, Eridu, she gave to the leader Nudimmud. (The Eridu Genesis — Jacobsen, 518)
These Apkallü . . . are the wise men known from mythology who rose from the sea in prehistoric times to reveal science, social forms and art to man. Since for the Sumerians there was something supernatural about these concepts, a primordial revelation was necessary. . . .
Ninagal . . . the blacksmith’s work; . . . Nungalpiriggal is . . . the inventor of the lyre (or the harp) . . . (Dijk, 45, 49)
The fish-figurines …. the apkallus, often occurring in groups of seven . . . represent Oannes and the other fish-like monsters who, according to Berossos’ account, taught mankind all crafts and civilization. (Riener, 6)
First therefore he who introduced to the Greeks the common letters, even the very first elements of grammar, namely Cadmus, was a Phoenician by birth . . . The healing art is said to have been invented by Apis the Egyptian . . . Atlas the Libyan was the first who built a ship, and sailed the sea. . . . (Eusebius, Prae X, v… vi)
Demeter – gave cultivation of grain; Dionysus, – viticulture; Apollo, the calendar and lyre; Prometheus, fire… (Seters, 83)
Arion … invented and named the dithyramb. . . . Glaucus … the inventor of the art of welding. . . . (Herodotus, I)
With Genesis 5 we begin a new genealogy from Adam, the ten generations up to the Flood. Gmirkin first set out his case for this section being derived from the Hellenistic era author, Berossus in Berossus and Genesis, Manetho and Exodus. While Mesopotamian years for each pre-flood generation was measured in the tens of thousands (totalling approximately two hundred thousand years) Plato spoke of a beginning closer to ten thousand years before his time, and a calculation of the Bible’s beginnings are shorter still.
The most that can be inferred from Genesis itself is that the Primordial History is set a few thousand years in the past, approximately in line with contemporary Greek theories. Although Genesis 5 also adopted a scheme of ten long-lived patriarchs before the flood, under the influence of the Babyloniaca of Berossus (Gmirkin 2006: 107-8), its chronological scheme is more in line with Greek than Mesopotamian estimates of the age of the world. (Gmirkin, 213)
Calculations for the time of creation vary, and the differences between the Hebrew and Septuagint versions are most pronounced. But those who are intrigued by the common calculation that Adam was created 1656 or 1657 years before the flood will be interested in how Cassuto relates this figure to the Mesopotamian methods of calculation:
Of the round numbers referred to, which are composed according to the sexagesimal system, one is 600,000—sixty myriads— a high figure that indicates an exceedingly large amount. Now 600,000 days make 1643 solar years of 365 days each. If we add seven plus seven, as was done in the case of Methuselah’s years, we obtain exactly 1657. We have here, then, a pattern similar to that of the Babylonian chronology: a number based on the sexagesimal principle with the addition of twice times seven. (Cassuto, 261)
Genesis 5
Genesis 5
This is the book of the genealogy of Adam. In the day that God created man, He made him in the likeness of God. 2 He created them male and female, and blessed them and called them Mankind in the day they were created. 3 And Adam lived one hundred and thirty years, and begot a son in his own likeness, after his image, and named him Seth. 4 After he begot Seth, the days of Adam were eight hundred years; and he had sons and daughters. 5 So all the days that Adam lived were nine hundred and thirty years; and he died.
6 Seth lived one hundred and five years, and begot Enosh. 7 After he begot Enosh, Seth lived eight hundred and seven years, and had sons and daughters. 8 So all the days of Seth were nine hundred and twelve years; and he died.
9 Enosh lived ninety years, and begot [a]Cainan. 10 After he begot Cainan, Enosh lived eight hundred and fifteen years, and had sons and daughters. 11 So all the days of Enosh were nine hundred and five years; and he died.
12 Cainan lived seventy years, and begot Mahalalel. 13 After he begot Mahalalel, Cainan lived eight hundred and forty years, and had sons and daughters. 14 So all the days of Cainan were nine hundred and ten years; and he died.
15 Mahalalel lived sixty-five years, and begot Jared. 16 After he begot Jared, Mahalalel lived eight hundred and thirty years, and had sons and daughters. 17 So all the days of Mahalalel were eight hundred and ninety-five years; and he died.
18 Jared lived one hundred and sixty-two years, and begot Enoch. 19 After he begot Enoch, Jared lived eight hundred years, and had sons and daughters. 20 So all the days of Jared were nine hundred and sixty-two years; and he died.
21 Enoch lived sixty-five years, and begot Methuselah. 22 After he begot Methuselah, Enoch walked with God three hundred years, and had sons and daughters. 23 So all the days of Enoch were three hundred and sixty-five years. 24 And Enoch walked with God; and he was not, for God took him.
25 Methuselah lived one hundred and eighty-seven years, and begot Lamech. 26 After he begot Lamech, Methuselah lived seven hundred and eighty-two years, and had sons and daughters. 27 So all the days of Methuselah were nine hundred and sixty-nine years; and he died.
28 Lamech lived one hundred and eighty-two years, and had a son. 29 And he called his name Noah,[b] saying, “This one will comfort us concerning our work and the toil of our hands, because of the ground which the Lord has cursed.” 30 After he begot Noah, Lamech lived five hundred and ninety-five years, and had sons and daughters. 31 So all the days of Lamech were seven hundred and seventy-seven years; and he died.
32 And Noah was five hundred years old, and Noah begot Shem, Ham, and Japheth.
Despite several of the same or similar names appearing in Genesis 4 and 5, in a different order (Westermann 1984: 348-9), it is noteworthy that no narrative connections were made with the seven generations of the line of Cain in Genesis 4, nor any attribution of important inventions to Seth’s descendants, nor any anecdotes regarding the growing violence of the pre-flood world. Genesis 4 and 5 thus appear to be independently authored narratives of the antediluvian world, linked only by the artificial coordination of these two accounts at Gen 4:25-26 (cf. Westermann 1984: 338). The names common to the two genealogies suggest they both made use of related antecedent source material whose character cannot now be recovered.
The narrative objective of Genesis 5 appears to be extremely limited: to give a detailed chronological framework for the antediluvian world. (Gmirkin, 211)
Westermann, 349
Westermann’s inability to consider the possibility that the author of Genesis was indebted to Berossus is evident when he wrote:
Before the discovery of the cuneiform texts, one had seen the prototype of Enoch in the seventh king of the list of Berossos, Evedoranchos = Enmeduranki. It was said of him that he was taken up into the company of Shamash and Ramman and was inducted into the secrets of heaven and earth. Since the new discoveries have shown that the parallel between the series of ten in Berossos and Gen 5 is no longer tenable, one can no longer maintain a dependence of what is said of Enoch in Gen 5 on the seventh king in Berossos (nevertheless U. Cassuto still does). (Westermann, 358)
The Cassuto reference to which W. refers:
In the Babylonian tradition, the seventh king in the list of ante-diluvian kings—who thus corresponds to the Biblical Enoch, the son of Jared—is likewise distinguished from the other monarchs. His name appears as Enme(n)duranna in the list of kings; as Enmeduranki in another document, belonging to the worship of the diviner-priests (K. 2486); and as (this is apparently the correct reading) in Berossus. The inscription K. 2486 records all sorts of wonderful tales about this king. Although the text has been badly damaged, the essential subject-matter, despite the obliterations, is clear, to wit, that Enmeduranki was beloved of the gods Anu, Bel, Šamaš and Adad, and that these deities, or some of them, (made him) an associate of theirs, (placed him) on a throne of gold, and transmitted to him their secrets, the secrets of heaven and earth, and gave him possession of the tablets of the gods, the cedar rod, and the secret of divination by means of pouring oil upon water (a method of divination that was also known among the Israelites . . . ). Enmeduranki was regarded as the father of the diviner-priests— their father in the sense that he was the originator of their doctrine, and also in the physical connotation of the term . . . every diviner-priest (barû) claimed descent from him. (Cassuto, 282f)
Poseidon pursuing yet another mortal woman
We have seen how Plato described the newly created earth being divided up among the various gods and goddesses, with each pair of deities appearing to create their own first humans from the dust of their respective allotted territory. Athena and Hephaestus gave their first humans of Attica or the city of Athens, divine forms of government, wisdom, crafts, prowess in war, and so forth. The god Poseidon was given the region beyond the Straits of Gibraltar, the land of Atlantis. Poseidon … well, read for yourself Plato’s account of what happened next…
I couldn’t resist. I had to add the evidence for the competition to the previous post. There with reference to Russell Gmirkin I set out the evidence for the biblical Garden of Eden being inspired by Greek literature. I know many would prefer I find something that adheres to a more conventional perspective, an account owes more to Mesopotamian traditions. So here are the closest scenarios from that part of the ancient world that I can find that might remind us of Genesis’s Garden of Eden. I will leave it to you to compare them with the Greek writings.
There was the garden of the gods; all round him stood bushes bearing gems. Seeing it he went down at once, for there was fruit of carnelian with the vine hanging from it, beautiful to look at; lapis lazuli leaves hung thick with fruit, sweet to see. For thorns and thistles there were haematite and rare stones, agate, and pearls from out of the sea. (Epic of Gilgamesh)
So Gilgamesh passes through a garden not for humans but for the gods on his way to see Utnapishtim, the Sumerian version of Noah.
There is a Sumerian description of “a land of immortality”, Dilmun:
In Dilmun the raven utters no cry, The ittidu-bird utters not the cry of the ittidu-bird, The lion kills not, The wolf snatches not the lamb, Unknown is the kiddevouring wild dog, Unknown is the graindevouring . . , Unknown is the widow, The bird on high . .s not his . . , The dove droops not the head, The sickeyed says not “I am sickeyed,” The sickheaded says not “I am sickheaded,” Its (Dilmun’s) old woman says not “I am an old woman,” Its old man says not ”I am an old man,” Unbathed is the maid, no sparkling water is poured in the city, Who crosses the river (of death?) utters no . . , The wailing priests walk not round about him, The singer utters no wail, By the side of the city he utters no lament.
(Myth of Enki and Ninhursag, in Kramer, 144f)
In the Babylonian myth of Marduk humans are made to serve the gods:
In “A Bilingual Version of the Creation of the World by Marduk,” man is likewise made for the sake of the gods. There the gods solemnly proclaim Babylon as the dwelling of their hearts’ delight; but, in order to induce them to stay there, Marduk and Aruru create the race of men so that these might attend to the needs of the gods by building their sanctuaries and maintaining their sacrifices. According to a third version . . . humankind was brought into being because the gods desired to have someone to establish the boundary ditch and to keep the canals in their right courses; to irrigate the land to make it produce; to raise grain; to increase ox, sheep, cattle, fish, and fowl; to build sanctuaries for the gods; and to celebrate their festivals. All this man was to do for the benefit of his divine overlords, because “‘the service of the gods” was his ‘‘portion.”’ A similarity to this last tradition is found in the second chapter of Genesis, which mentions as man’s destiny the cultivation of the soil (vs. 5) and the development and preservation of the Garden of Eden (vs. 15). But this work obviously was in his own interest; the Lord God did not ask for any returns. (Heidel, p. 121)
Enkidu – represented the original untamed, savage man in the Gilgamesh epic
Another story from the same region introduces humanity as wandering nomads apparently leading a brutish life until a god has pity on them and decides to “bring them home” to profitable employment serving the gods.
Nintur was paying attention: Let me bethink myself of my humankind, (all) forgotten as they are; and mindful of mine, Nintur’s, creatures let me bring them back, let me lead the people back from their trails.
May they come and build cities and cult-places, that I may cool myself in their shade; may they lay the bricks for the cult-cities in pure spots, and may they found places for divination in pure spots!
(The Eridu Genesis)
From Optimism to Pessimism
Thorkild Jacobsen discusses this text and notes the sharp contrast with the Genesis account of humankind’s beginnings:
In the “Eridu Genesis” moreover the progression is clearly a logical one of cause and effect: the wretched state of natural man touches the motherly heart of Nintur, who has him improve his lot by settling down in cities and building temples; and she gives him a king to lead and organize. As this chain of cause and effect leads from nature to civilization, so a following such chain carries from the early cities and kings over into the story of the flood. The well organized irrigation works carried out by the cities under the leadership of their kings lead to a greatly increased food supply and that in turn makes man multiply on the earth. The volume of noise these people make keeps Enlil from sleeping and makes him decide to get peace and quiet by sending the flood. (p. 140)
and
The “Eridu Genesis” takes throughout, as will have been noticed, an affirmative and optimistic view of existence: it believes in progress. Things were not nearly as good to begin with as they have become since and though man unwittingly, by sheer multiplying, once caused the gods to turn against him; that will not happen again. The gods had a change of heart, realizing apparently that they needed man.
In the biblical account it is the other way around. Things began as perfect from God’s hand and grew then steadily worse through man’s sinfulness until God finally had to do away with all mankind except for the pious Noah who would beget a new and better stock.
The moral judgment here introduced, and the ensuing pessimistic viewpoint, could not be more different from the tenor of the Sumerian tale; only the assurance that such a flood will not recur is common to both. (p. 142)
Heidel, Alexander. The Babylonian Genesis: The Story of Creation. Second edition. Chicago: University of Chicago Press, 1963.
Jacobsen, Thorkild. “The Eridu Genesis.” In “I Studied Inscriptions from Before the Flood”: Ancient Near Eastern, Literary, and Linguistic Approaches to Genesis 1-11, edited by Richard S. Hess and David Toshio Tsumura, 129–42. Winona Lake, Ind: Eisenbrauns, 2018.
Kramer, Samuel Noah. History Begins at Sumer: Thirty-Nine Firsts in Man’s Recorded History. Philadelphia: University of Pennsylvania Press, 1981.
Sandars, N. K., trans. The Epic of Gilgamesh; Reprinted with revisions. Harmondsworth: Penguin, 1972.
With thanks to Taylor & Francis (Routledge) for the review copy
This post continues the series discussing Russell Gmirkin’s Plato’s Timaeus and the Biblical Creation Accounts.
After the expulsion of Adam and Eve from the garden we enter a new series of adventures that find their counterpart in the next book by Plato, Critias. Here we are led to understand that the land of Eden was only one part of the created world and that Cain, on being exiled from Eden itself, enters another land presumably inhabited by other peoples removed from the presence of the god Yahweh Elohim. We read names renowned for inventing the various crafts and arts of civilization and the building of the first cities. We read of “sons of gods” marrying mortal women and producing heroic warriors. We read of violence spiralling out of control and of Yahweh deciding to end it all by wiping out all humanity and every living thing in a cataclysmic flood. He is persuaded, however, to spare one family to start anew. Finally, new ethnic groups are once again scattered across the world from the tower of Babel.
We know the story but as long as we are sure that it was composed long before the classical era of Greece (from the fourth century BCE) and look only to possible antecedents in the Mesopotamian region then we will miss the remarkably distinct parallels with Greek myth. Yes, there is no doubt that the Flood story in Genesis is derived from an early Babylonian story, and the tower of Babel is obviously focused on Babylon, — no question there. But keep in mind that “Hellenistic” culture was initially about blending, uniting, the cultures of the east and west, of the lands once ruled by Persia with the values and ideas of their Greek conquerors.
This is Russell Gmirkin’s contribution to the way we view the Bible — to test the possibility that Genesis and its companion literature were written as late as the Hellenistic era:
The current chapter shifts the focus to Critias, Plato’s sequel to Timaeus. The use of Critias as a model for the antediluvian world in Genesis has not previously been proposed by biblical critics. While Timaeus was concerned with the origins of the kosmos, of life and death, and of human moral sensibilities and failings, Critias presented a tale set in earliest mythical times that laid out the devolution of ideal political institutions, established by the gods, into a spiral of ambition and violence divinely punished by cataclysmic earthquake and flood that ended the Age of Heroes and overflowed the mythical continent of Atlantis. (p. 199 — my highlighting in all quotations)
Genesis is an odd mix. It begins with a stately account of creation in six days — all in coherence with the scientific thought of the Hellenistic era — but then shifts to mythical tales of talking snakes and “sons of gods” marrying mortal women. In Gmirkin’s view, it is as if we are reading a work that “consciously mimic[s] Plato’s Timaeus (the scientific and theological narrative) and Critias (mythical narrative).”
I had initially expected to post a discussion of the entire seventh chapter but instead have resolved to post a series of smaller units, each one covering one aspect of the primeval history from Cain to Babel. Instead of quoting Gmirkin and others he references, I have decided to cut to the chase and allow you to see for yourselves how episodes from Genesis compare with Greek literature. My quotations are selective. I have omitted details that do not find correspondence. For example, Plato’s account of Atlantis speaks of building a palace for Poseidon. Gmirkin remarks that in Genesis, since Yahweh Elohim converses with Adam and Eve in the Garden of Eden, it can be assumed that he has a temple or mansion of some kind there, too. But of course if that is what the Genesis author and his audience took for granted it is not mentioned. So I have omitted from my selections Plato’s description of the god’s palace.
Russell Gmirkin additionally discusses other options that have been proposed as models of the Garden of Eden: the royal parks of the kings of Assyria, temple gardens of Mesopotamia, and other Mesopotamian mythical stories such as Gllgamesh. He finds little strong comparison in any of those alternatives. (See the post following this one for some instances of what have ben considered “Garden of Eden” parallels in ancient Sumerian literature.) Why would a supply source for pagan temples be an inspiration for the Genesis author? Or why the hunting grounds of an Assyrian king?
Genesis 2-3
Plato
Homer, Hesiod, Pindar
Then the Lord God formed a man from the dust of the ground (Gen 2:7)
[Athens] was founded first, when the goddess received your rootstock from Earth and Hephaestus (Timaeus 23e)
There lived on this hill a man who was one of the original earth-born men of the land. (Critias 113c)
we’ve also heard from many about the kingship exercized by Kronos, And . . . that earlier men were born from the earth (Statesman, 269a-b)
Now the Lord God had planted a garden in the east, in Eden; and there he put the man he had formed.
The Lord God made all kinds of trees grow out of the ground—trees that were pleasing to the eye and good for food. . . .
A river watering the garden flowed from Eden; from there it was separated into four headwaters.The name of the first is the Pishon; it winds through the entire land of Havilah,
where there is gold.(The gold of that land is good; aromatic resin and onyx are also there.)
The name of the second river is the Gihon; it winds through the entire land of Cush. The name of the third river is the Tigris; it runs along the east side of Ashur. And the fourth river is the Euphrates. . . .
Adam and his wife were both naked, and they felt no shame.
Now the serpent . . . said to the woman, . . . The woman said to the serpent . . .
. . . the serpent said to the woman “. . . your eyes will be opened, and you will be like God, knowing good and evil. When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom . . . *
Yahweh Elohim . . . was walking in the garden in the cool of the day . . .
(Gen 2:8-14, 25; 3:1-8)
Poseidon, as a god, easily organized the central island [of Atlantis]. Once he had fetched up two underground springs — one warm, the other flowing cold from its source — and caused all kinds of food to grow in sufficient quantities from the soil . . . . the island by itself provided them with most of the necessities of life. . . They had everything, [precious stones and metals] that could be mined from the ground, and in fact in many parts of the island there was dug up from the ground something which is now no more than a name, although in those days it was an actual fact and was second in value only to gold — orichalc [which gleamed like fire]. . . . Everything aromatic the earth produces today in the way of roots or shoots or shrubs or gums exuded by flowers or fruits was produced and supported by the island then. . . . Any water which overflowed was channelled to the grove of Poseidon, where all the various species of trees grew to be beautiful and extraordinarily tall thanks to the fertility of the soil, . . . Streams descending from the mountains drained into it, and it made a complete circuit of the plain, . . . and then the water was allowed to discharge into the sea. (Critias 113e – 114e. 115a, 117b, 118d)
Trees and flowers and fruit, grow in proportion; and again, the mountains contain stones likewise, whose smoothness, transparency, and beauty of colour are in the same proportion; it is from these that the little stones we value, sardian stones, jaspers, emeralds, and all such, are pieces; but there, every single one is like that, or even more beautiful still. . . . But the true earth is adorned with all these things, and with gold and silver also, and with the other things of that kind as well. For they are plainly visible, being many in number, large, and everywhere upon the earth. (Phaedo 110d-111c)
. . . the parts of the world-order having everywhere been divided up by gods ruling over them; moreover divine spirits had divided living things between them, like herdsmen, by kind and by herd, each by himself providing independently for all the needs of those he tended, so that none of them was savage, nor did they eat each other, and there was no war or internal dissent at all. . . . But to return to what has been reported about a life for human beings without toil, the origin of the report is something like this. A god tended them, taking charge of them himself, . . . they had an abundance of fruits from trees and many other plants, not growing through cultivation but because the earth sent them up of its own accord. For the most part they would feed outdoors, naked and without bedding; for the blend of the seasons was without painful extremes, and they had soft beds from abundant grass that sprang from the earth. What I describe, then, Socrates, is the life of those who lived in the time Kronos . . . Well then, if, with so much leisure available to them, and so much possibility of their being able to get together in conversation not only with human beings but also with animals – . . . to do philosophy, talking both with animals and with each other, and inquiring from all kinds of creatures whether any one of them had some capacity of its own that enabled it to see better in some way than the rest with respect to the gathering together of wisdom, the judgement is easy, that those who lived then were far, far more fortunate than those who live now. (Statesman, 271c-272c)
. . . the Elysian plain at the world’s end, . . . where living is made easiest for mankind, where no snow falls, no strong winds blow and there is never any rain, but day after day the West Wind’s tuneful breeze comes in from Ocean to refresh its folk. (Homer, Odyssey IV, 563-569)
The gods, who live on Mount Olympus, first Fashioned a golden race of mortal men; These lived in the reign of Kronos, king of heaven. And like the gods they lived with happy hearts untouched by work or sorrow. Vile old age never appeared, but always lively-limbed, far from all ills, they feasted happily. Death came to them as sleep, and all good things were theirs; ungrudgingly, the fertile land gave up her fruits unasked. Happy to be at peace, they lived with every want supplied, (Hesiod, Works and Days, 110-120)
But with nights equal forever, with sun equal in their days, the good men have life without labor . . . . Beside the high gods they who had joy in keeping faith lead a life without tears. . . . . But they who endure thrice over in the world beyond to keep their souls from all sin have gone God’s way to the tower of Kronos; there winds sweep from the Ocean across the Island of the Blessed. Gold flowers to flame on land in the glory of trees; it is fed in the water, whence they bind bracelets to their arms and go chapleted . . . (Pindar, Olympian Ode 2)
* I have added, rightly or wrongly, to Russell Gmirkin’s notes of comparisons Plato’s suggestion that the impulse for conversation between humans and animals was “the getting of wisdom.” For another interpretation of Plato’s influence on the Genesis temptation narrative see The Temptation in the previous post.
(There is one other detail that I might develop later: Gmirkin explains certain contradictions in Genesis 1-2 as the consequence of different authors being responsible for different sections, so that the scientific portion of Genesis 1 had one author while the myth of Adam and Eve another. That may be so, but I also note that Plato himself is not consistent and while at one place he speaks of an idyllic age without need for technology and other time he describes technologies in that ideal world of the past. He didn’t seem to worry if he told a different version when a different purpose for the story was called for. Plato could also write both highly technical “scientific” discourses as well as dramatic and colourful myths within the one work.)
Gmirkin, Russell E. Plato’s Timaeus and the Biblical Creation Accounts: Cosmic Monotheism and Terrestrial Polytheism in the Primordial History. Abingdon, Oxon New York, NY: Routledge, 2022.
Plato. Timaeus and Critias. Translated by Robin Waterfield. OUP Oxford, 2008.
Plato. Phaedo. Translated by David Gallop. Clarendon Press, 1977.
Plato: Statesman. Translated by C. J. Rowe. First published 1995, Reprinted with corrections 2005. Warminster, England: Liverpool University Press, 1995.
Hesiod. Theogony ; Works and Days. Translated by Dorothea Wender. Harmondsworth : Penguin, 1973.
Homer. The Odyssey. Translated by E.V Rieu. Ringwood, Vic.: Penguin Books, 1946.
Pindar. The Odes Of Pindar. Translated by Richmond Lattimore. The University of Chicago Press, 1947.
The stately narrative of the creation of the cosmos in six days crowned by a sabbath rest comes to an abrupt end as the reader is swept into a totally different dimension: an announcement of the “generations of heaven and earth”, a world of animals being created after the man, a garden with mythical geography and two forbidden trees, a talking serpent, and a god walking in the cool breeze wondering where his newly created man and woman are. If the first creation account draws on Plato and other Greek scientific thought, what are we to make of these following chapters?
For Russell Gmirkin, this Genesis second creation account is also inspired by Plato’s “second creation account” in Timaeus:
It is striking that both Plato’s Timaeus and the book of Genesis divide their account of the creation of the world into two parts, the first narrating the creation of the present universe as a whole . . .
. . . and with the second part introducing the popular anthropomorphic gods of the Greeks, offering an explanation for mortality and how human wickedness came about without being the responsibility of the supreme creator god.
Thank God for Plato – or rather, Plato for God
It was Plato alone who postulated a truly eternal god that dwelled beyond the plane of sensible existence, beyond time, in the world of Being. This essentially monotheistic conception of a supreme transcendent god existing beyond the sensible universe was a major Platonic innovation, found neither in popular Greek myth nor in the writings of the pre-Socratics, though a commonplace belief today in the religions that are Plato’s intellectual heirs. Earlier natural philosophers who postulated a monotheistic deity, such as Xenophanes of Colophon, Heraclitus of Ephesus and Anaxagoras of Clazomene, did not localize the supreme god outside the realm of sensible existence, but rather as an intelligence pervading the physical universe. Plato’s view of this god as one, eternal and without bodily form, appears to most closely echo the views of Xenophanes. But Plato, by postulating a separate eternal realm of Being distinct from the temporal realm of Becoming, gave a novel ontological basis for the existence of a divine realm where both Forms and the Demiurge could have an abiding existence separated from the sensible physical kosmos. (Gmirkin, 159)
Plato wrote of the supreme deity commissioning his lesser gods to create mortals and Genesis 2 is consistent with this pattern:
in the first chapter Elohim creates the cosmos;
Elohim then appears to address a divine assembly, “Let us create humans…”;
in the second chapter a deity called Yahweh Elohim is depicted creating man and woman, walking in the cool of the day in the garden and engaging in conversation with earthly mortals.
The traditional view among scholars is that Genesis contains two quite different accounts, each composed many years apart, each depicting a different god, and being clumsily combined (certain contradictions between the two were allowed to stand) into a single narrative. Gmirkin argues that both of these different accounts were composed under the influence of Plato’s two-stage creation narrative.
The serious reader will want to investigate the details: what textual variants do we find in the various Hebrew and Greek manuscripts? Gmirkin discusses these questions, engaging with various inconsistencies, and concludes:
it seems reasonable to posit that the original text of Genesis 1-3 was consistent in its use of Elohim and Yahweh Elohim in the First and Second Creation Accounts respectively. (p. 163)
I have to admit that I have some slight reservation over the similarity of the names of the deities: Elohim and Yahweh Elohim. Is it possible that in the original text Yahweh Elohim was stressing a particular attribute of Elohim rather than being meant to be a second god? (Compare the many epithets associated with Zeus and Dionysus.) Another option proposed has been that the original text was referencing two different “hypostases” of the supreme god but I’ll save that discussion for another time when I post on some of Bernard Barc’s ideas. My question at this point does not at all overturn the basic principle of Gmirkin’s thesis, but I wonder if it does open up doors to further explorations of the details of how Hellenistic influence was embedded in Judean/Samaritan thought before the split between the two peoples and reactions against Hellenism.
Here are the generations of heaven and earth
A Roman mosaic depicting the Greek primordial gods Uranus and Gaia
Another curiosity in Genesis that has surely caused many readers at some stage to wonder is “here are the generations of the heaven and earth”:
These are the generations of the heavens and of the earth — Genesis 2:4
That’s one of the many curiosities that I asked about as a child. At the time I was assured that since this was holy writ the meaning had to be whatever followed, however unsatisfying the proposed answers were. One had to wait to reach adulthood to find the same questions are permitted and freely discussed by the scholars. The most likely explanation (uncomfortable for the innocent believer) is that we are reading a passage that had its origins in a view that Heaven and Earth were themselves gods. That’s exactly what we find in Greek mythology. Plato’s highest craftsman god was the father of numerous other deities, beginning with Ge, earth, and Ouranos, heaven.
Plato claimed that the traditional visible Greek gods, starting with Ouranos and Ge, were the offspring of the invisible Demiurge or Creator, and that these semi-mortal, corporeal gods in turn created mortal life, which exonerated the eternal Demiurge from having created mortals with their potential for evil. Likewise, in Gen 2:4 Ouranos and Ge appear as the first two offspring of the Creator of Genesis 1, and an account of their descendants is projected. In Genesis 2-3 the narration shifts from the Creator to the creation of mortal Efe by Yahweh Elohim, a visible god who is one of the descendants of the Creator of Genesis 1, alongside the other terrestrial gods alluded to in Genesis. Yahweh Elohim in turn created mortal life, like the lesser gods in Timaeus. (p. 165)
Thanks to Routledge, Taylor & Francis Group for the review copy.
Genesis 1 is not a science text. It is primarily a theological myth but it is theology and myth wrapped around a contemporary scientific understanding of how the earth and heavens came into existence. Russell Gmirkin in Plato’s Timaeus and the Biblical Creation Accounts sets out a case for the author(s) of Genesis 1 being well-read in the Greek literature of the third century BCE and composing an account designed to promote piety among the wider communities of Samaria and Judea.
Like Plato’s Craftsman God who shaped and ordered the primeval elements into a beautiful cosmos, the creator deity of Genesis 1 appears to stand apart from the chaos as he commences his work of “purposefully”, “intentionally”, fashioning everything to be “good”. He does this mostly by a process of dividing and separating elements, assigning each new item its appropriate name, and expressing satisfaction in the “goodness” of the completed product. In all of the above, Plato would have recognized in Genesis 1 a brief theological-scientific summary of his own understanding of how the creator god made the heavens and the earth. But there would have been a few details Plato disagreed with. The author of Genesis 1 was up to date with scientific theories that had been developed since Plato’s time.
The First Day
Science
Theology
God said, “Let there be…” — Xenophanes: a supreme being set all things into motion by thoughts of his mind alone.
God said, “Let there be…” — Plato: Divine purpose
God separated the light from the darkness — Empedocles; Hesiod and Plato – cosmos was formed by separating its primary elements
God saw the light was good — Plato: God was good and creating the cosmos in his perfect image
Light appears before the sun is formed — Empedocles’ theory of aether; Zeno; also Hesiod and Plato
God called the light “day,” and the darkness he called “night” — Plato: the importance of names
Evening and morning were the first day — Plato: God’s first act of creation was time (days and nights and other means for measuring time)
Then God said, “Let there be light”; and there was light. (Gen 1:3)
How could a god create by merely saying a word? We are not reading about a magic performance because the command is not directed at any particular object to become something else. Plato does not express the idea of God creating by command, as RG notes. Rather,
The best parallel is perhaps provided by the natural philosopher Xenophanes, who held that the omnipotent supreme being effortlessly set all things into motion by the thoughts of his mind alone (Simplicius, Physics 23.11, 20; Sextus Empiricus, Against the Mathematicians 9.144; cf. Jaeger 1936: 45; Flannery 2010: 84) (Gmirkin, 126)
Genesis 1:4
God saw that the light was good
Plato:
He was good, and in him that is good no envy ariseth ever concerning anything; and being devoid of envy He desired that all should be, so far as possible, like unto Himself. (29e)
He fashioned the All, that so the work He was executing might be of its nature most fair and most good. (30b)
The separation of elements was a prominent theme of Greek science:
and God separated the light from the darkness (Gen 1:4)
But first, how could there be light before the creation of the sun? Hesiod wrote in Theogony, 123-125:
From Chaos were born Erebos [Darkness] and black Nyx [Night];
from Nyx were born Aither and Hemera [Day]
Aether is the light sky, created before the sun and stars.
The four elements together constitute unqualified substance or matter. Fire is the hot element, water the moist, air the cold, earth the dry. . . . Fire has the uppermost place ; it is also called aether, and in it the sphere of the fixed stars is first created ; then comes the sphere of the planets, next to that the air, then the water, and lowest of all the earth, which is at the centre of all things. (Diogenes Laertius, explaining the theory of Empedocles.)
Day and night were the first acts of God’s creation:
God called the light “day,” and the darkness he called “night.” And there was evening, and there was morning—the first day. (Gen 1:5)
. . . and Plato agreed. After creating the various elements themselves, Plato’s god began by creating time — “days and nights” — and the various heavenly bodies by which time was to be measured. The author of Genesis delayed those measuring devices until the fourth day.
For simultaneously with the construction of the Heaven He contrived the production of days and nights and months and years, which existed not before the Heaven came into being. And these are all portions of Time; even as “Was” and “Shall be” are generated forms of Time (Timaeus 37e)
The Second Day
Science
Theology
Separation of earth and sky — Plato: Thus it was that in the midst between fire and earth God set water and air (Timaeus 32b)
And God made the dome in the middle of the waters — Plato: God is the Creator
And God said, “Let there be a dome in the midst of the waters, and let it separate the waters from the waters.” So God made the dome and separated the waters that were under the dome from the waters that were above the dome. And it was so. God called the dome Sky. And there was evening and there was morning, the second day. (Gen 1:6-8)
I have often read that passage as an account of some sort of iron dome in the sky, but though the idea of a metallic vault with holes to enable rain to fall is found elsewhere in the Bible it is not, RG points out, what is described in Genesis 1.
The air, which was lighter and warmer than the earth and seas, but not as light or hot as the tenuous realm of fiery aether, formed an intermediate zone between the earth and upper skies. It is evident that this airy region is designated in Genesis 1 as the expanse of the heavenly dome or firmament (raqia), since it is given the name Sky (Gen 1:8) and it is in this same sky that the fowl were later said to fly and in which the sun, moon, and stars were placed (Gen 1:17, 20). Elsewhere in the Hebrew Bible, the word raqia designates a metallic vault or dome above the earth, supported by the highest mountains, and as firm as a brazen mirror, and having doors and windows through which the rain and snow fell (Gen 7:11; 28:17; Ps 78:23), as in the Ancient Near Eastern mythical cosmogony. But no such meaning attaches to the term raqia here. Rather, raqia here appears as a simple legacy from the older, pre-scientific language usage, an old term for the sky familiar to the intended audience of Genesis 1, but used there without its mythical linguistic baggage. Rather, raqia is best understood as a simple reference to the dome of the sky. (p. 129)
The Third Day
Science
Theology
Separation of earth and seas — Anaximander, Heraclitus, ….
God said, . . . — as above
Spontaneous generation of plants — Empedocles, Archelaus, Democritus, …
and it was so — as above
Plants are not “living souls” like animals — Zeno
God called the dry land “Earth”…. — as above
Plants emerge before the sun is formed –– Empedocles
God saw that it was good — as above
Classifications of plants (domestic and wild) — Plato, …
And God said, “Let the waters under the sky be gathered together into one place, and let the dry land appear.” And it was so. God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good. (Gen 1:9-10)
Recall from earlier posts the theories of Greek science that notion of like bodies being attracted to like, and the heavier sinking below while the lighter ones rose to the top, the dry elements gathering separately from the wet, the hot from the cold.
Then God said, “Let the earth put forth vegetation: plants yielding seed, and fruit trees of every kind on earth that bear fruit with the seed in it.” And it was so. The earth brought forth vegetation: plants yielding seed of every kind, and trees of every kind bearing fruit with the seed in it. And God saw that it was good. And there was evening and there was morning, the third day. (Gen 1:11-13)
Here we find a disagreement with Plato and Aristotle and a preference for the views of Zeno, the founder of Stoic philosophy. While Plato and Aristotle classified plants with animals (“living souls”) because they all possessed some ability to move, however limited, Zeno said that plants were not “ensouled creatures”.
[Gen 1:11-13] makes the claim, common in Greek science, that the first plant life sprung up from the earth by spontaneous generation. According to theories proposed by several natural philosophers, the seeds of life were present throughout the mixture of elements in the primordial chaos. (p. 131)
After initially generating spontaneously from the earth, the plants thereafter reproduced by means of seeds. Again, we have a scientific classification, this time of plants into two kinds according to their manner of propagating seeds.
Notice, also that plants are said to emerge before the sun is created. Compare the view of the Greek philosopher Empedocles who said
that trees were the first animals to grow up from the earth, before the sun was unfolded around it and before night and day were separated… They grow by being raised out by the heat in the earth, so that they are parts of the earth just as embryos in the abdomen are part of the womb. (Aetius 5.26.4)
The Fourth Day
Science
Theology
Let there be lights… two great lights… — “description of heavenly bodies as lights or lamps (maor), a term also used for clay lamps and candlesticks (Ex 25:6; Num 4:9, 16; Ps 64:16). This indicates that the sun, moon and stars were viewed as vessels containing fire an idea also advocated by several noted philosophers (Anaxmines, Empedocles, Heraclitus), but contrary to the theory of Anaxagoras …” (p. 132)
God said, . . . — as above
set them in the dome of the sky — that is, in the atmosphere (as per various Greek philosophers)
and God made two great lights — as above
signs, seasons, years and days — the technical terms used here overlap with those in the Astronomical Book of Enoch (“signs” = points of the equinoxes and solstices). Commentaries generally say Enoch borrowed from Genesis, but it is possible that the Genesis author borrowed from Enoch (VanderKam, p. 97). RG states that he will discuss these matters in a future work on Babylonian and Samaritan scientific and mythical traditions in Genesis 1-11.
for signs and for seasons and for days and years. . . to give light upon the earth — Plato: the heavenly bodies were created and set in their motions for the benefit of humanity on earth; they were thus “proofs” of divine benevolence. (Other Greek philosophers disagreed, claiming they were thrown into their orbits and took on their characteristics by natural and unplanned processes.)
And God said, “Let there be lights in the dome of the sky to separate the day from the night; and let them be for signs and for seasons and for days and years. And let them be lights in the dome of the sky to give light upon the earth.” And it was so. God made the two great lights—the greater light to rule the day and the lesser light to rule the night—and the stars. God set them in the dome of the sky to give light upon the earth to rule over the day and over the night, and to separate the light from the darkness. And God saw that it was good. And there was evening and there was morning, the fourth day. (Gen 1:14-19)
Plato disagreed with other natural philosophers like Anaxagoras who understood the heavenly bodies to have been thrown into the upper regions because of their lighter nature and were ignited by clashing together, and such like. For Plato, there was nothing “natural” about the “design” of the orbits of these bodies: they were carefully set in their orbits by a divine intelligence for the benefit of humankind.
Along with the theology, RG points to three scientific details (concepts found among the Greek philosophers) here: these heavenly bodies were fire-containing vessels, were in the airy part of the heavens; and were useful for calendrical purposes.
The Fifth Day
Science
Theology
Let the waters bring forth swarms of living creatures — an implicit endorsement of the Greek theory of panspermia, that the seeds of life were scattered throughout all primeval matter.
So God created the great sea monsters and every living creature that moves, of every kind, with which the waters swarm, and every winged bird of every kind — Contradicts the scientific opening pointing to spontaneous generation of the sea life and water-birds from the ocean. Here God fashions the sea life and water birds.
God blessed them, saying, “Be fruitful and multiply — The word for “blessed” is a command: God is commanding them to reproduce sexually after their initial emergence/fashioning.
And God said, “Let the waters bring forth swarms of living creatures (LXX ψυχών ζωσών), and let birds fly above the earth across the dome of the sky.” So God created the great sea monsters and every living creature that moves, of every kind, with which the waters swarm, and every winged bird of every kind. And God saw that it was good. God blessed them, saying, “Be fruitful and multiply and fill the waters in the seas, and let birds multiply on the earth.” And there was evening and there was morning, the fifth day. (Gen 1:20-23)
If the opening statement depicts spontaneous generation the later sentence has God making the sea creatures. For RG, this contradiction arises from the author attempting to impose a theological account on top of what was understood to be the scientific process.
The Sixth Day
Science
Theology
Let the earth bring forth living creatures — Spontaneous generation was a widespread Greek scientific notion for the origin of living creatures.
And God said . . . God made — as above
Classification by air, water and land animals; four-footed and many-footed; domestic and wild animals and plants — scientific classifications comparable to those found in Plato. But Plato had four classifications: another one for heavenly life forms, that is, the gods or stars — omitted in Genesis.
God saw that it was good — as above
And God said, “Let the earth bring forth living creatures of every kind: cattle (LXX τετράποδα [=tetrapods]) and creeping things and wild animals of the earth of every kind.” And it was so. God made the wild animals of the earth of every kind, and the cattle of every kind, and everything that creeps upon the ground of every kind. And God saw that it was good. (Gen 1:24-25)
RG posits that the author of Genesis is overlaying scientific concepts with a theological narrative. One of the scientific concepts here is said to be reference to life forms, plants and animals, according to classifications such as are found among the early Greek natural philosophers. Here we have two types of animals: the wild and the domestic; four-footed and those that “creep”, presumably those with many more legs or no legs. With that understanding in mind, it is interesting to compare Greek scientific concepts with a list of created life forms in an early Mesopotamian creation account:
Plato speaks of four classifications of living forms:
And so there are four kinds of living beings in the universe:
the heavenly gods (i.e. including the stars),
winged creatures that travel through the air,
those that live in water,
and finally those that go on foot on dry land. (Timaeus 40a)
Of the different kinds of land animals, Plato wrote:
. . . animals of this kind have four or more legs, and the more mindless they were, the more such underpinning the gods gave them, to draw them even closer to the ground. As for the most mindless of them, the ones with their whole bodies level with the ground, the gods made them without feet, since they no longer needed them at all; these are the creatures that crawl along the ground. (Timaeus 92a)
and further, land animals were classified into the wild and the tame:
. . . all animals [are] divided into tame and wild. For if their nature admits of domestication they are called tame; if it does not, they are called wild. (Statesman 263e-264a)
And there were two kinds of plants:
These living beings are now cultivated trees, plants, and seeds, which have been reclaimed by agriculture for our use from their original wild state, before they were ever cultivated. (Timaeus, 77a)
and the cultivated plants were further subdivided:
as for cultivated crops — both the dry sort (that is, our staple and all the others we use as foodstuffs, which we collectively call ‘pulses’) and the arboreal sort (not only the sources of our drink and food and oil, but also the produce of fruit-bearing trees which, though hard to store, exists for the sake of our amusement and our pleasure) (Critias, 115b)
With thanks to Routledge, Taylor & Francis Group, for the review copy.
(continuing the series on Russell Gmirkin’s Plato’s Timaeus and the Biblical Creation Accounts) ….
If the authors of Genesis were inspired by Plato’s discourse on the origins of the cosmos in Timaeus how can one explain the obvious contrast between Plato’s lengthy scientific and philosophical reasoning and the simple narrative in Genesis 1:1-2:3?
To answer this question Russell Gmirkin [RG] begins by explaining that there were “seven distinct modes of Greek discourse on cosmogony” and that authors adapted their rhetoric according to the particular audiences each had in view.
1. Scientific Discourse: Natural philosophers most often wrote for their elite, wealthy and educated peers. “Schools” or “universities” were established by prominent thinkers (e.g. Plato’s Academy, Aristotle’s Lyceum) and cosmogonies were written to expound their underlying philosophical reasoning.
2. Revealed Myth:Parmenides of Elea wrote cosmogonies addressed to two different audiences. In Way of Truth he wrote a detailed scientific discourse for his educated peers. In Way of Opinion he wrote a cosmogony in the form of a myth that was being taught by the goddess Justice or Necessity.
Bust of Parmenides discovered at Velia (Wikipedia)
In this mode of discourse, the aim was not to achieve knowledge but to induce belief in the theories being presented. Here Parmenides appears to have anticipated Plato, who advocated implanting beliefs in the citizenry as a necessary precursor to achieving true knowledge in a select few . . . . It appears that Parmenides (like Plato) saw a social utility in presenting theories of cosmogony to the general public under divine authority, since he named the appropriate goddess as Necessity or Justice, “who steers the course of all things,” suggesting that a mythical account on cosmogony that recognized a divine steering principle was needed to ensure a pious and just citizenry. It appears that the populace was induced to believe not only that this account of the origins of the universe was divine, but also had the endorsement of the scientific educated elites. The poetic form of the discourse may have been intended to enhance its appeal to the masses. (pp. 66f)
3. Myth as Discourse (Enchantment): Plato taught that in an ideal government philosophers should rule and oversee all aspects of education from infancy to adulthood. The curriculum for the young had to consist of myths that fostered “good” behaviour. These myths needed to be attractive to all ages, especially the young, and hence were to be relayed in songs, poems, theatrical performances and public readings at festivals. Existing myths that told of gods were useful but first had to be censored by the philosopher rulers to remove from them every negative and immoral act of the gods. Nothing bad about the gods was to enter the minds of the citizens. Education was to encompass the whole society, from mothers telling infants nursery rhymes to entertaining performances (singing, reading, acting) for the young and adults.
The aim and intended reception of discourse by myth was to induce belief, and thereby implement societal conformity to theological and ethical norms. Myth, whether in the form of song, story or theatrical performance, was chosen as the medium for inducing belief, due to the pleasant, entertaining, enchanting character of the myth . . . Myth was thus the chosen rhetorical tool to condition the emotions and convey theological and ethical truths on a pre-rational level to intellectually unsophisticated audiences. (p. 68)
Genesis 1 reads as an authoritative story. It was not entirely a myth like other creation myths. It presented a scientific account of the moving power over the primordial chaos bringing about a series of separations that led to day and night, earth and sea, the spontaneous generation of life forms from the ocean, and so forth.
A story format was highly suitable for instilling beliefs about God’s fashioning of the universe for audiences of all ages and was easily understood by school children and even the youngest children, important target audiences under Plato’s system of education. (p. 68)
The second creation account (Genesis 2:4ff) follows up the cosmogony with a mythical narrative about the origins of animals and humans, the reason humans dominate the animals, the introduction of sexual reproduction and clothing, etc. It is a story easily understood by all, from the very young to the old. The beginning of the account may be a subtle reminder of Greek myths:
These are the generations of the heavens and of the earth when they were created . . . — see Gen 2:4 for the Hebrew text
And I looked, and behold a pale green/blue horse: and his name that sat on him was Death, and Hades followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. — Revelation 6:8
Here we have two figures, one named Death and another, following, named Hades. The two of them, together, have power over the fourth part of the earth. I bypass here the bulk of Thomas Witulski’s discussion about the authenticity of the received text and other passages in which “Death and Hades” appear and jump to his conclusion:
. . . [T]he view has prevailed in ancient historical research that the uprising of the Jews in Egypt and North Africa was ultimately put down by the collaboration of two Roman commanders; on the one hand, the governor of the province of Aegyptus, Μ. Rutilius Lupus, and on the other hand, the praefectus classis Q. Marcius Turbo. (W. 192)
If we accept the view that the four horsemen represent historical persons, that the first horseman was the emperor Trajan, that the second horseman signified the Jewish messianic uprisings, and that the third represented an Asian governor attempting to regulate the consequences of that uprising, then we may think it necessarily follows that the fourth horseman named Death along with another named Hades represent the two Roman commanders appointed to suppress that Jewish rebellion.
The colour of the horse is χλωρός (chloros). The Liddell-Scott-Jones Lexicon gives its meaning as greenish-yellow, pale, green. Various commentaries denote its meaning as the colour of death, of a pale blue corpse. The word appears in Homer’s epics when persons are faced with the “pale horror” of imminent death. Another Greek author wrote of facing imminent death so that he turned “paler than grass in autumn”.
The two riders are given power over a quarter of the earth. That does not mean that they killed a quarter of the earth but that they were given that portion of the earth in which to exercise their power.
On the phrase “to kill with the sword”, David E. Aune in Revelation 6–16 notes
“To kill with the sword” sounds like a parody of the Roman ius gladii, “law of the sword,” i.e., the power to punish individual criminals (Digest 2.1.3; A. Berger, Roman Law, 529). (403)
So I have not been the only one to pick up on the meaning of the name of a woman Peter raised from the dead and associate it with Virgil’s Aeneid. Her name is given as Dorcas, meaning a “deer”, and her healing follows immediately after Peter’s healing of Aeneas. Michael Kochenash has written a chapter on the same intertextual link in Roman Self-Representation and the Lukan Kingdom of God.
We have a different emphasis, though.
In Acts, Peter raises from the dead a well-loved disciple named Tabitha, “Greek name Dorcas”, who had won renown for her caring work of making woven clothes. This scene takes place on the cusp of expanding the Christian mission from the Jews to the gentiles. Since that miracle took place just after the healing of Aeneas, the namesake of the famed mythical founder of the Romans, I was reminded of the dramatic scene in Virgil’s Aeneid where a slain deer is the cause of war between Aeneas’s company and the Latins. It was that war that marked the beginning of a place for the ancestors of Rome in Italy. Like Dorcas, the deer was well-loved by all around her and associated with woven decoration.
Acts 9:
32 As Peter traveled about the country, he went to visit the Lord’s people who lived in Lydda. 33 There he found a man named Aeneas, who was paralyzed and had been bedridden for eight years. 34 “Aeneas,” Peter said to him, “Jesus Christ heals you. Get up and roll up your mat.” Immediately Aeneas got up. 35 All those who lived in Lydda and Sharon saw him and turned to the Lord.
36 In Joppa there was a disciple named Tabitha (in Greek her name is Dorcas); she was always doing good and helping the poor. 37 About that time she became sick and died, and her body was washed and placed in an upstairs room. 38 Lydda was near Joppa; so when the disciples heard that Peter was in Lydda, they sent two men to him and urged him, “Please come at once!”
39 Peter went with them, and when he arrived he was taken upstairs to the room. All the widows stood around him, crying and showing him the tunics and other clothing that Dorcas had made while she was still with them.
40 Peter sent them all out of the room; then he got down on his knees and prayed. Turning toward the dead woman, he said, “Tabitha, get up.” She opened her eyes, and seeing Peter she sat up. 41 He took her by the hand and helped her to her feet. Then he called for the believers, especially the widows, and presented her to them alive. 42 This became known all over Joppa, and many people believed in the Lord.
Dido with Aeneas on the hunt for deer; Dido will become the victim deer (image from myartprints.co.uk)
Virgil’s epic poem about the odyssey of Aeneas from Troy to Italy where he founded the settlement that would become Rome sustains the image of deer throughout books 1, 4, 7, 10 and 12. A crisis in the epic occurs when Aeneas is in danger of being diverted from his divine mission by falling in love with Dido, the queen of Carthage. After Aeneas finally breaks free and leaves for Italy, the distraught Dido kills herself with the sword Aeneas had gifted her. Kochenash discusses at some length the deer similes in these episodes and their resonances in the Acts passage that I had completely overlooked. The emotionally wounded Dido is compared to a wounded deer. Her death is caused by Aeneas in two senses: by his leaving her and by her taking the sword he had left her. The metaphor Virgil uses is that of arrows of the hunter slaying the deer, an ironic twist on the arrows shot by Cupid.
There are other deer comparisons in the Aeneid that Kochenash addresses in the same context. One of these is the climactic end of the epic where Aeneas, compared with a savage hunting dog, slays the king Turnus who is likened to a helpless deer.
What does all of this have to do with Acts and Peter’s healing of Dorcas, apart from the fact that Dorcas means “deer”?
First of all, the author of Acts drew special attention to the name Dorcas by presenting it as a translation of the Aramaic Tabitha. Secondly, and I think most significant, is that the healing happens at Joppa, the place known from the story of Jonah who took God’s message to the gentiles of his day. Jonah tried to flee from his task by taking a ship from Joppa but God redirected him back to Assyria. And third, the reader is primed to “think Roman” by the immediately preceding healing of Aeneas.
Or in Kochenash’s words,
The three Petrine narratives within Acts 9:32–11:18 represent a transition in the mission of the kingdom of God: the inclusion of those beyond the margins of Jewish religion and society (i.e., Gentiles). Tabitha lives in the city of Joppa, a detail emphasized by Luke to foreshadow the Gentile mission that begins in the next narrative. The tragedy of Dido reflects a Roman attitude that human life is expendable when it impedes the progress of Rome’s empire. When Luke’s Peter is thus read as contrasting with Virgil’s Aeneas in a pivotal narrative concerned with the expansion of the kingdom of God, the character of God’s kingdom becomes evident by contrast to that of Rome.
This interpretation coheres with a Greco-Roman literary ethos, wherein Greek writers relished the opportunity to encrypt arcane messages within their narratives. While a general readership would be able to read the narrative with sufficient comprehension, those with the appropriate cultural competence would enjoy noticing the subtle references that augment such a reading. According to Dennis R. MacDonald, “In most cases, imitations disguise a rewarding sensus plenior—a fuller meaning below the surface, somewhat like allegory—that is intended for the more sophisticated. Discovering a clever, obscure twist on a popular tale often produces a smile, as though in the cryptic allusion the author has winked.” Luke’s use of the names Tabitha and Dorcas—in proximity to the name Aeneas—can, I suggest, be read as a wink to his readers. (p. 116 – author link is to the cited work in archive.org)
Here is Kochenash’s summary of his longer discussion:
The Romans could not completely obscure the fact that its touted Pax came at the expense of (human) collateral damage. Even Rome’s foundation epic, Virgil’s Aeneid—written under the patronage of Augustus himself—includes two such fatalities: Dido and Turnus. According to Mary Thornton, by comparing these two to deer, “Vergil is guaranteeing that although we see the faults and the responsibilities of Dido and Turnus for their misfortunes, we will not fail to give them our sympathy just as we would do for any wounded deer.” Luke’s narrative constructs a matrix consisting of a man named Aeneas, a dead woman whose name means “deer,” and the theme of the expansion of the kingdom of God, all of which can be read as an allusion to the tragedy of Aeneas and Dido. This allusion prompts readers to understand the kingdom of God through the framework of Roman self-representation. By raising Tabitha from the dead, Peter enacts the expansion of the kingdom of God, performing an action that has the opposite effect of Roman expansion. Whereas the expansion of the Roman Empire brings death, that of the kingdom of God brings life. (p. 118 – author link is to the cited work in Jstor)
Even if many of the early readers of Acts had not read Virgil’s Aeneid the stories of Aeneas and Dido were well known throughout the empire as artworks and papyri remains testify.
I think a wider discussion of Nero is necessary in order to help us understand the context of matters arising in any discussion about Nero’s purported persecution of Christians. Here are a few details that I think are relevant, all from Anthony Barrett’s book, but from chapters either side of the fifth that is the treatment of the persecution we read in the Annals of Tacitus.
This post has three parts:
1. When did the rumours that Nero was to blame for the Great Fire start?
2. Did Nero fear the populace was blaming him for the fire? Who hated Nero the most?
3. Three Nero pretenders.
Reconstruction of the Golden House being built after the fire. From http://ipat2015brognolioliviero.blogspot.com/2015/03/the-reconstruction-of-virtual-neronis.html
The Rumours
A central point in the text of Tacitus is that Nero targeted the Christians in order to deflect suspicions that he himself was responsible for starting the fire of Rome in 64 CE.
During Domitian’s reign, some time in the 90s, a poet Statius wrote in praise of another poet, Lucan, who had had a strained relationship with Nero (Nero forced him to commit suicide) by saying that he, Lucan,
. . . will speak of the horrendous flames of the guilty tyrant . . . ranging over the heights of Remus.
Had Lucan accused Nero of starting the fire in one of his poems?
Another literary work from the Flavian era (late first century) is the Octavia, a tragedy about Nero’s first wife. In the play,
Nero invokes a fiery destruction on the city (line 831): “soon let the city’s dwellings collapse in my flames” (flammis . . . meis). The simple addition of the adjective “my” (meis) to the flames (flammis) leaves no doubt about the emperor’s supposed role. (Barrett, p. 122)
Josephus was a contemporary of Nero and in his Jewish War (written about ten years after the fire of Rome) he listed Nero’s sins:
Through excess of prosperity and wealth Nero lost his balance and abused his good Fortune outrageously. He put to death in succession his brother, wife, and mother, turning his savage attention next to his most eminent subjects. The final degree of his madness landed him on the stage of a theatre. But so many writers have recorded these things that I will pass over them and turn to what happened to the Jews in his time. (G. A. Williamson’s translation, p. 134)
No mention of burning much of Rome to ashes.
Then there’s Pliny the Elder. I quote Barrett:
On the other hand, Nero does seem at first glance to be blamed by an older contemporary of the emperor, the Elder Pliny. In his account of the particularly fine lotos trees found on the Palatine, published in AD 77 in The Natural History . . ., Pliny says that the trees lasted until Nero’s fires (ad Neronis principis incendia), in the years when he burned down the city. Pliny adds that the trees would have remained green and youthful had the princeps not speeded up the death of trees as well (ni princeps ille adcelerasset etiam arborum mortem). The “as well” (etiam) presumably implies that Nero killed trees as well as people as a result of the fire. This does seem pretty damning. But all is not as it appears. The words “in the years when he burned down the city” (quibus cremavit urbem annis postea) do not appear in one of Pliny’s manuscripts (MS D) and as far back as 1868 were dismissed from the other manuscripts as a later gloss (a comment added by a scribe). Also, in the final part of the sentence there is a very awkward repetition of the word princeps. There is also the equally awkward unspecific etiam (“also”), which seems to suggest that Nero killed people also, but those unspecified people have not been previously mentioned. Hence it is very possible that the phrase blaming Nero is a later addition to Pliny’s manuscript, supplied by a scribe trying to be helpful and informative, or perhaps just mischievous. Pliny does refer to the “fires of the emperor Nero” (Neronis principis incendia) in the uncontested part of the manuscript, which might be intended to convey the notion of Neronian guilt. But the phrase could be simply a chronological marker. Clearly it would be dangerous to use Pliny as evidence of a general belief in his time that Nero had set fire to Rome. (Barrett, pp. 122f)
So far the evidence for Nero starting the fire is pretty thin. Indeed, as Barrett points out,
the first explicit and documented claim that Nero was responsible for the fire is made no earlier than the final years of Domitian’s reign (he died in AD 96), in the line of the Silvae of Statius, quoted above, about the flames of the guilty tyrant ranging over Rome’s heights. (p. 123 — bolded highlighting in all quotations is mine)
So the record shows us that
there was a common belief by the end of the first century that Nero had been responsible for the fire.
And it was after that time that the historians we rely upon for the fire — Tacitus, Suetonius, and Dio — wrote their works.
–o0o–
Loved and Hated
But what was Nero’s standing like before and in the immediate aftermath of the fire among the different sectors of Roman society?
Here is Barrett’s summary of the “before”:
Before AD 64, Nero’s position seems to have been virtually unassailable. He had committed some unquestionably outrageous acts, like the murder of his mother, but the outrageous murder of a mother can be weathered when the son is immensely popular and the mother deeply unpopular, and when there are public relations experts like Seneca on hand to manage any potentially hostile reaction. (p. 223)
The majority of ordinary Roman citizens were “notorious” in the eyes of the “upper classes” for being easily won over by “bread and circuses”. Nero did not hold back on pagaentry-frilled spectacles and games. The “free grain” was halted for a time after the fire but apparently soon resumed. Evidence of Nero’s popularity, especially in the eastern part of the empire, is seen with the rise of several imposters claiming to be Nero and gathering followings after Nero had actually committed suicide.
The historian Suetonius speaks of a mixed reaction to news of Nero’s death:
He met his end in his thirty-second year on the anniversary of Octavia’s death, thereby provoking such great public joy that the common people ran throughout the city dressed in liberty caps. Yet there were also some who for a long time would decorate his tomb with spring and summer flowers, and would sometimes display on the rostra statues of him dressed in a toga or post his edicts as if he were still alive and would soon return to avenge himself on his enemies.
One of Nero’s successors, Otho, appealed to popular sentiment in favour of Nero:
But when Otho . . . was greeted by the soldiers and ordinary citizens as “Nero Otho,” he welcomed the form of address, and, according to Suetonius, he may have used it in his earliest letters to the provincial governors. Otho also restored some of Nero’s statues, or at the very least turned a blind eye when others chose to set them up . . . and reappointed some of Nero’s old officials to their former posts. He also raised the question of special honors to Nero’s memory. One of Otho’s first acts as emperor was to allocate 50 million sestertii for further work on the Golden House [Nero’s famous post-fire architectural project]. Vitellius, who supplanted Otho, was perhaps not so overt in publicly respecting Nero’s memory, but even he carried out formal funerary rites to the late emperor in the Campus Martius, and during the banquet that followed he ordered musicians to perform Nero’s songs, and greeted them with enthusiastic applause. What Otho and Vitellius might have thought of Nero deep in their hearts is irrelevant. Their conduct shows that they had clearly decided it would be politically advantageous to present themselves as admirers of their supposedly infamous predecessor. All of this goes strongly against the idea that the great mass of the people resented Nero for the fire and for the building program that he initiated in its wake. It is surely significant that although Dio claims that some cursed Nero for starting the fire, he does admit that this is just an inference—Nero’s name did not in fact appear in the graffiti that began to materialize soon afterward. (pp. 224f)
Notice Tacitus’s description of how various social classes responded to the news of Nero’s death:
Although Nero’s death had at first been welcomed with outbursts of joy, it roused varying emotions. . . . The senators rejoiced and immediately made full use of their liberty, as was natural, for they had to do with a new emperor who was still absent. The leading members of the equestrian class were nearly as elated as the senators. The respectable part of the common people and those attached to the great houses, the clients and freedmen of those who had been condemned and driven into exile, were all roused to hope. The lowest classes, addicted to the circus and theatre, and with them the basest slaves, as well as those men who had wasted their property and, to their shame, were wont to depend on Nero’s bounty, were cast down and grasped at every rumour. (Tacitus, Histories 1.4)
Immediately after the passage setting out the horrors of Nero’s treatment of the Christians we read,
Nero offered his gardens for the spectacle, and was exhibiting a show in the circus, while he mingled with the people in the dress of a charioteer or stood aloft on a car. (Tacitus, Annals, 15.44.4)
It would appear, then, that Nero was not fearful that the public was turning against him in suspicion that he had started the fire, given such a display of mixing with them. Later in the Annals Tacitus informs us that conspirators were attempting to decide the most opportune time to slay Nero and one of the options considered was when he was making one of his public appearances.
Those who hated Nero the most in the wake of the fire were the wealthy, especially those who were being required to contribute “generously” to support Rome’s rebuilding. These well-to-do appear to have been most incensed over what they considered to be Nero’s “vanity projects” such as the Golden House as the purpose of the financial demands being imposed upon them.
Vespasian, Nero’s eventual successor, did replace some of Nero’s works in favour of building the Colosseum, a stadium for popular entertainment. Yet he also continued other projects of Nero, such as, it appears, the giant statue, the colossus.
The focus so far has been on the reaction of the people at large to the fire, and it is suggested here that the masses may not have turned against Nero at the time. This might explain the curious scheme described by Suetonius, in which shortly before his death Nero planned to bypass the senate and go directly to the popular assembly to plead his case. The speech that he prepared for the occasion reputedly was later found in his desk. It was believed that he abandoned the plan from fear of assassination. The Greek philosopher Dio Chrysostom writing almost certainly during the reign of Domitian recounts the view that Nero’s subjects would have been happy to see him rule forever, and everybody wished that he was still alive.(Barrett, p. 231)
Barrett’s view is that the wealthy classes were the ones who actively turned against Nero after the fire.
Nero’s egregious behavior in past years might not have impressed them [i.e. the ruling elite], they might at some level even have despised him. But provided his conduct did not affect their own careers or their own wealth, they seem to have been perfectly willing to tolerate it and to take the view that his antics had little impact on their own personal comfort and well-being. As a result of the fire, however, the upper classes, and in that number we have to include the wealthier members of the equestrian class, were affected personally and directly, since they were asked to dig deep into their pockets to subsidize the economic reconstruction. The rebuilding involved Nero in major expenditures and he was obliged to collect large sums from private individuals as well as from whole communities. Sometimes he was able to raise funds by voluntary contributions, but on occasion he had to use compulsion. Property owners who rented out their buildings found themselves seriously out of pocket, since for one year the rents for private houses and apartments were diverted to the emperor’s account. (p. 233)
Despite some difficulties, by and large, before 64 CE, Nero had little to seriously worry about from the senatorial classes.
This all changed in AD 64. And when it did, the resentful senators, and some equestrians, found common cause with the officers of the Praetorian guard. . . .
Whatever the reason, after the fire of AD 64, elements of the nobility, rich equestrians, and the Praetorian guard found common cause, and decided that Nero had to be removed. . . .
The relationship between Nero and the governing classes definitely changed from AD 64 on, and it is reasonable to interpret the growing tensions and hostility as one of the consequences of the Great Fire. (pp. 239, 245)
So what do reviewers have to say about Anthony Barrett’s chapter-length discussion of the Neronian persecution of the Christians that we find in the Annals of Tacitus?
Here’s one take. It’s by Simon Malloch of the University of Nottingham. The full review is published in Literary Review: Did He Really Fiddle? (link is to academia.edu site).
Barrett subjects Tacitus’s claims about Nero’s scapegoating of Christians to hyper-suspicious analysis. Tacitus, he notes, was the only writer to link Christian persecution with the fire until the early fifth century, when the Christian Sulpicius Severus drew on his account to make a similar connection. It seems incredible, Barrett claims, that Christian authors would have ignored this persecution if they had read Tacitus or, at least, if the episode had been in the version of the Annals that they read. Barrett comes perilously close to endorsing the extreme idea that all mention of the Christians was somehow interpolated into the ‘original’ text of the Annals by a third party before the time of Sulpicius. It would be unfortunate if the attention he lavishes on this theory were to encourage readers to take it seriously: it is simply not possible to make a convincing case for the interpolation into the Annals of a passage so thoroughly Tacitean in language and content and to explain (which Barrett does not) how the interpolation was achieved. Tacitus’s narrative remains the most reliable account of a fire the course, impact and notoriety of which Barrett elucidates so well.
(All bolded highlighting is my own.)
Ouch.
Here’s another. This one by John Drinkwater also from the Unversity of Nottingham. The full review is published in the Journal of Interdisciplinary History and available at Project Muse.
His lengthy treatment of Tacitus’ description of Nero’s savage punishment of Christian scapegoats may, indeed, smack of self-indulgence; it certainly comes close to academic heresy in its revival of the view that it may be a late Roman interpolation. Yet his frankness is forgiveable: Lay readers should be aware of the range of problems that have to be explained away by special pleading if the passage is to be accepted as authentic.
Shorter is sweeter.
Take your pick: Hyper-suspicious or Special pleading?
This post concludes Anthony Barrett’s discussion of the account of the persecution of the Christians in the Annals by Tacitus.
But there are oddities in this part of the Annals that are so serious that in the late nineteenth century the Christian episode was denounced in its entirety as an interpolation, a forgery in the style of Tacitus that had been inserted at some later date into the manuscript almost certainly not by accident, but in order deliberately to deceive.
61.Hochart (1885);Dando-Collins (2010), 9–16, 106–10, offers a variant, with Egyptians substituted for Christians in the putative interpolation
But Anthony Barrett follows that statement up with:
The sweeping claim that the Tacitean passage was a forgery has won over very few adherents.61
And then:
The vocabulary and syntax and general Latin style, it must be acknowledged, perfectly align with the accepted corpus of Tacitus’s writings, and the text lacks the exaggerated mannerisms that might be expected in a forged piece. If the whole chapter is indeed an interpolation, it must have been inserted into the manuscript by at least the end of the fourth century AD, since parts of it are cited by a Christian writer active in the very early fifth century, Sulpicius Severus, most familiar as the author of the celebrated Life of Saint Martin.
Another context, another author: One of those arguments is the claim that such an “original passage” contains phrases and vocabulary characteristic of Josephus. But if a Christian copyist were seeking to create a convincing interpolation, he would likely try to employ Josephan fingerprints to make it appear authentic; and if he were introducing terms or ideas similar to those expressed elsewhere in Josephus he would have precedents to draw on. If he were someone who worked with the manuscripts of Josephus on a regular basis, such imitation might well become second nature to him. Guignebert opined (Jesus, p. 17): “It may be admitted that the style of Josephus has been cleverly imitated, a not very difficult matter…” Earl Doherty, Jesus Neither God Nor Man, p. 535
The putative forger, who will have succeeded in a deceptive coup of dazzling brilliance, would have been one of two things. He might have been a Christian, but one smart and sophisticated enough to know that by castigating his own faith and generating a partially negative image of Christianity he could throw sand in the eyes of a normally skeptical reader and thus create an irresistible believability. Hence, while the chapter is manifestly anti-Neronian, the Christians are deliberately not shown in a particularly favorable light. Or he might have been a pagan, both anti-Christian and anti-Neronian, who took the opportunity to kill two birds with one interpolatory stone.
Scholars whose knowledge of Tacitus is unsurpassed have accepted the Latin of the text as genuinely Tacitean, but it needs to be acknowledged that there is a long history of literary texts that, like works of art, have been recognized by gifted and honest experts as genuine but have proved ultimately to be phony. Moreover, those scholars who accept that the Tacitean passage is genuine—and they are in the overwhelming majority—do acknowledge that it exhibits some troubling features. One section of the narrative is particularly awkward: the brief summary that the writer provides of the background of the Christians. (Barrett, p. 158 — bolded highlighting is mine in all quotations)
So what are the “troubling features”?
Pontius Pilate and the manner of his introduction
Pontius Pilate is introduced as “procurator” without any mention of whereabouts in the empire he was located.
The man who gave them their name, Christus, had been executed during the rule of Tiberius by the procurator Pontius Pilatus. The pernicious superstition had been temporarily suppressed, but it was starting to break out again, not just in Judea, the starting point of that curse, but in Rome as well . . . Annals 15.44.3
A Christian reader would, of course, immediately think of Judea. But anyone else?
On the other hand, the earlier books of Annals are missing. Perhaps Pilate’s career was covered in those. That’s possible, yet we cannot overlook that Tacitus did say in another work, Histories, that “all was quiet” in Judea during the reign of Tiberius. We would not, from that line, expect much of troublesome note to have been written about Pilate in any other lost work.
Even the mere fact that Pilate’s term of office is mentioned as the context for the death of Christ comes as something of a surprise; it is a detail about Christ that would be of very little interest to a Roman but would have had considerable significance for a Christian reader. (Barrett, p. 159)
Another “troubling feature” is the office of “procurator” here. Literary and archaeological evidence assures us that Pilate was not a “procurator” [=governor of a small province] but a “prefect” [=commander of troops established within some provinces].
Tacitus is elsewhere quite punctilious in his use of such terminology and makes a careful distinction between procurators and prefects. . . . [T]he error over Pontius Pilate’s office . . . is a basic historical blunder and, as such, very surprising indeed if made by Tacitus. (Barrett, pp. 159f)
But if Pilate was not a procurator then why would a forger claim that he was? Barrett suggests an answer:
The gospels were written in Greek and before Jerome composed his Vulgate version in the fifth century the gospels were translated into at least two Latin versions. These Latin versions translate the loosely described position of Pontius Pilate in Luke 3:1 (hegemoneuo = “to be leader”) with the general Latin procurante Pontio Pilato — the verb “procurare” meaning “to administer”. Whoever was describing Pilate as “procurator” in Annals 15.44.3 may have been influenced by the Latin wording of Luke 3:1.
Christianity Suppressed?
The man who gave them their name, Christus, had been executed during the rule of Tiberius by the procurator Pontius Pilatus. The pernicious superstition had been temporarily suppressed, but it was starting to break out again, not just in Judea, the starting point of that curse, but in Rome as well . . . Annals 15.44.3
We have no evidence that Rome ever attempted to “suppress” the new religion (or Jewish faction, as it originally was) in Judea soon after its birth. The only opposition we are aware of comes from Jewish powers.
The notion that the early believers were officially oppressed seems more distinctly Christian rather than Roman. (Barrett, p. 161)
Called Christians/Chrestians?
These were people hated for their shameful offenses whom the common people called Chrestians [or Christians]. — Annals 15.44.2
How likely is it that as early as the year 64 in Rome a certain Jewish sect was identified as a distinct separate body with the label “Christians” (or “Chrestians”)? The author of Acts informs us that members of the sect were first called Christians in Antioch some time before the mid-50s. But nothing in Paul’s letters suggests his congregations were known by that name. Again in Acts, Paul is identified as a Nazorean when on trial shortly before he was sent to Rome. Even if we were to think that Tacitus used the descriptor known in his own time, we must note that the passage of interest in Annals explicitly notes that the name was used by the common people in the time of Nero. (The manuscript shows that “e” has been erased and replaced with “i” — hence the uncertainty about the original text. Chrestian was a common pronunciation for Christian.)
A Principle of Historiography
Barrett next comes to a theme close to my own heart when engaging with any historical inquiry but especially with discussions relating to Christian origins. If we are to make valid use of a source we need to establish its provenance and the context of its narrative.
But there is also a principle of historiography that takes account not only of what a given source might say, but, paradoxically perhaps, of what it does not say. Such argumenta ex silentio tend not to be given great weight, since there may be a perfectly good reason why a source chooses not to allude to any given event. In the case of the fate of the Christians as described in the Annals, however, the negative evidence seems overwhelming. (Barrett, p. 163)
Other Roman historians who wrote of the fire and who likewise loathed Nero (Suetonius, Cassius Dio) do not make any mention of Nero’s scapegoating the Christians to deflect suspicions directed against him. If the treatment of Christians was so horrendous as to turn public sympathies favourably towards them this does seem at least a little surprising. The naturalist and contemporary of Nero, Pliny the Elder, made many passing remarks about Nero in his works but none reference his treatment of Christians and his nephew and friend of Tacitus, Pliny the Younger, breathes not a hint of this persecution, not even when apparently discussing his own quandary of how to treat Christians.
But surely most surprising of all is that not a single surviving Christian author before the fifth century appears to know anything about such a persecution. Tertullian, Clement, Eusebius and others were keen to demonstrate the courage with which Christians had faced numerous persecutions and to highlight the providence by which the “church” had endured and survived and even grown despite such treatment from authorities. But none knows anything about the event we read of in Annals 15.
Perhaps Tacitus’s works were not widely read. Tacitus does not appear to have made a strong mark on his immediate posterity but if a persecution of such notoriety had been a matter of wider historical knowledge then it is most remarkable that no mention is made of it in any other source, especially Christian ones, until the fifth century.
And their author seems to have gone out of his way to try to pull the wool over our eyes.
In the previous post we saw that Tacitus’s account of Nero’s persecution of the Christians is, given the ratio of number of words analyzed to the number of words published about them,
this handful of sentences is beyond doubt the most researched, scrutinized, and debated of any in Classical antiquity.
What sorts of questions bedevil the scholars? And what are we to make of a passage that throws up such a cluster of confusions?
Here is a list of the problems as pointed out by Anthony Barrett in his chapter five, “The Christians and the Great Fire”:
Annals 15.44.2.But neither human resourcefulness nor the emperor’s largesse nor appeasement of the gods could stop belief in the nasty rumor that an order had been given for the fire. To dispel the gossip Nero therefore contrived culprits on whom he inflicted the most exotic punishments. These were people hated for their shameful offenses whom the common people called Chrestians [or Christians].
44.3.The man who gave them their name, Christus, had been executed during the rule of Tiberius by the procurator Pontius Pilatus. The pernicious superstition had been temporarily suppressed, but it was starting to break out again, not just in Judea, the starting point of that curse, but in Rome as well, where all that is abominable and shameful in the world flows together and gains popularity.
44.4.And so, at first, those who confessed were apprehended and, subsequently, on the disclosures they made, a huge number were found guilty [or “were linked”]—more because of their hatred of mankind than because they were arsonists. As they died, they were further subjected to insult. Covered with hides of wild beasts, they perished by being torn to pieces by dogs; or they would be fastened to crosses and, when daylight had gone, set on fire to provide lighting at night.
44.5.Nero had offered his gardens as a venue for the show, and he would also put on circus entertainments, mixing with the plebs in his charioteer’s outfit or standing up in his chariot. As a result, guilty though these people were and deserving exemplary punishment, pity for them began to well up because it was felt that they were being exterminated not for the public good, but to gratify one man’s cruelty.
Translation by Anthony Barrett (pp. 263f)
1. Linked with them?
In 44.4 of the fifteenth book of Annals the text appears to say that many persons were “linked” with those who confessed. What does “those who were linked” to the confessors mean? It is possible that we are reading a copyist’s error here. It is easy to imagine that the original sentence read “were convicted”.
coniuncti sunt = were linked
convicti sunt = were convicted
It is easy to assume that a copyist has erred but Barrett does remind us in an endnote that the verb “to link” is found in similar legal contexts in Cicero’s works.
. . . we cannot know if this obscurity is because of a manuscript error or simply because of the opacity of the narrative. The emendation convicti may well be correct, but clearly we should always be hesitant about basing any interpretation of a key controversial passage on a word that does not actually appear in the manuscript(s). (Barrett, p. 146)
2. Crucified and burned as human torches?
English translations hide the difficulty in the fifteenth-century manuscript. To turn to another work cited by Barrett, Roman Attitudes Toward the Christians by John Cook (2010), we read the “original”:
et pereuntibus addita ludibria, ut ferarum tergis contecti laniatu canum interirent, aut crucibus adfixi aut flammandi, atque ubi defecisset dies in usum nocturni luminis urerentur.
Outrages were perpetrated on the dying: covered with the skins of animals they died mutilated by dogs, or they were fixed to crosses, or [burning], and when daylight faded they were burned for nocturnal illumination. (Cook, p. 69 – my highlighting in all quotations)
Cook lists the various proposed emendations to make sense of the passage. Some scholars have deleted the phrase [“or fixed to crosses of burned”] entirely as a gloss. Others have read it as “or fixed to crosses and burned”. Another has deleted “so that burning” and adds, “they dressed in fuel for fire”. Another, “or fixed to crosses and burning, when…”; and others have reordered the words to place “so that” before “burning”. And so forth.
In other words,
we can not be totally sure of the exact wording of the original manuscript. (Barrett, p. 147)
3. Chronology is vague
Tacitus is very clear that the fire itself started July 19, AD 64, but he is unclear how long after that until Christians were said to be rounded up. Barrett’s conclusion:
. . . we can assume one of two things— either that [Tacitus] had found in the record that the punishments had occurred before the end of the year, AD 64, or that the source he was using was vague about when they happened and on his own initiative he determined that the second half of AD 64 best suited the material. (p. 148)
Suetonius also informs us that Nero inflicted punishments on Christians but he sets this occasion long after the time of the fire and one has a hard time thinking the passage refers to the horrendous tortures we read about in Tacitus:
Under [Nero’s] rule, many practices were reproved and subject to controls and many new laws were passed. A limit was imposed on expenditure. Public feasts were reduced to food handouts. With the exception of beans and vegetables, the sale of hot food in taverns was prohibited—previously all kinds of delicacies had been available. Punishments were imposed on the Christians—adherents of a new and dangerous superstition. A ban was placed on the diversions of the charioteers, who for a long time had taken advantage of the freedom they enjoyed to wander about the city playing tricks on people and robbing them. At the same time, the pantomime actors and their associates were outlawed from the city. (Suetonius, Life of Nero, 16)
4. The Sect was temporarily suppressed?
This is a curious claim since we have no record anywhere else that the following of Jesus “was suppressed” soon after his crucifixion. The sources we do have suggest that Rome would have had no interest in the earliest manifestations of the new movement. Christianity was from its earliest days viewed as a Jewish sect and Jews were free to practice their religion at this time.
Another Roman historian, Suetonius, wrote that twenty years before the Great Fire Jews were expelled from Rome because they had been “creating disturbances at the instigation of Chrestus”. Was this a reference to Christ? Were the disturbances of the kind we read about in Acts when Jews sometimes became riotous over the preaching of Jesus Christ? We know that Chrestus was a common mispronunciation of Chrestus. On the other hand, Chrestus was a common name among freed slaves. It certainly does not look like a good fit for the claim we read in Tacitus’s Annals that the Christian sect was suppressed soon after it emerged in Palestine.
4. A Huge number?
Christians seeking like-minded neighbours may have settled in the Trastevere district (circled) of Rome. Some evidence suggests that poorer Jews occupied this area which was protected by the Tiber from the main fire. One can imagine them coming under suspicion if their area was not affected. (see Barrett, pp. 150f)
A “huge number were found guilty”, we read in Annals. How many is that? How large should we expect to find the Christian community in Rome at that time? Were they distinctive enough to stand out as separate from the other Jews? Besides…
The “huge number” of the Annals may, of course, be an exaggeration, and in any case the figure is essentially relative, meant to draw a contrast between the initial group who confessed and the later group who were rounded up. If no more than two or three people were involved initially, and we have absolutely no way of knowing, then a subsequent arrest of, say, thirty people, could, relatively speaking, constitute a “huge” number. (Barrett, p. 150)
5. How much hatred?
In Tacitus and Suetonius we are faced with the language of extreme loathing towards Christians. They are justly “hated for their shameful offenses” and for the “abominable and shameful things” that they bring to Rome. But such language informs us more about the elitist attitudes in these second-century authors and not necessarily the general attitude in mid-first-century Rome. Barrett suggests “it seems highly unlikely that the deep and pervasive antipathy” of later Romas was extant as early as the 60s. Civil disturbances as we find in Acts is one thing; suspicions of human-hating behaviour so soon is another.
6. Confessed and apprehended
Once we read that Nero decided to scapegoat the Christians we immediately come upon a baffling reverse of a normal process: “And so, at first, those who confessed were apprehended” [=igitur primum correpti qui fatebantur]. One expects confession to follow the arrest. A couple of scholars (Getty, Ash) have suggested an amendment (qui to quidam) to the text so that it reads “Certain individuals confessed after being arrested.”
Barrett highlights the problem:
Also, to what are these people confessing? Given that upon conviction those arrested were subjected to the most horrific punishments, and that on the basis of the testimony of those who confessed, others became implicated “more because of their hatred of mankind (odio humani generis) than because they were arsonists,” it does follow that the group initially arrested must have confessed to arson.
But if this is the case, the narrative is cryptic and contradictory. When Tacitus introduces his account of the fire, he indicates that there were two possible causes. Either (a) it was an accident, or (b) Nero was responsible. We might argue that he had tunnel vision on this issue, albeit less narrow than that of Suetonius and Dio, and that the situation was far more nuanced than Tacitus imagines. The fire could have been started deliberately, but by someone other than Nero, or it could have started by accident, then once it had taken hold it could have been helped along. The issue here is not what actually happened, but what Tacitus says happened: Nero, to deflect criticism, “contrived culprits” (subdidit reos). There is no ambiguity—the word “contrived” (subdidit) leaves no doubt whatsoever that the charges were bogus. And yet those culprits seem to have been taking responsibility for the deed. Of course there may have been special circumstances that led to this outcome, but if so, Tacitus does not explain them, and perhaps that was deliberate. It would appear that the Christians, as often happens in cases of wrongful conviction, were already unpopular for anti-social behavior that had nothing to with the Great Fire. They may not have committed the crime, but criminal by nature they were. If, however, they were being scapegoated for the arson, it seems to mean they can have confessed to only one thing, and that is, of being Christian. Does this mean, then, that Christianity was in itself a crime in AD 64? (Barrett, pp. 152f)
If there had been an edict declaring Christianity illegal we would expect it to apply throughout the empire. Yet there is no evidence of anything like this. Pliny the Younger’s testimony of fifty years after the Great Fire clearly implies that there had never been a universal ban, although I think the evidence that that letter of Pliny’s is not authentic is strong.
A potentially confusing situation
Hence we find ourselves in a potentially confusing situation. We have no precise information about the grounds on which the Christians were condemned—the charges are vague and undefined. And the presiding magistrate would have had the authority to make up his own mind about the allegations, whatever they might be, provided the accused were not Roman citizens, which was probably the case for the overwhelming majority of early Christians in the city. There may have been a belief, well grounded or not, that the Christians had been responsible either for starting the fire or at the very least for feeding the flames once it had taken hold. The Annals claim that the initial suspicions were deliberately sown by Nero, but we must be open to the possibility that if there was in fact action against the Christians after the fire, it might have had little or nothing to do with Nero and that the claim in the Annals that he falsely targeted them as suspects is totally speculative. (Barrett, p. 155)
Imagine a situation of public hysteria. Christians were blamed and were equated with arson in a manner similar to the way we have seen Muslims guilty of terrorism by association. Perhaps the situation was confusing and the account of Tacitus is confusing for this reason. Yet, recall the opening quotation of the previous post. Tacitus knew how to create suspicions in a reader’s mind behind his protestations of scepticism towards “baseless rumours”.
As Yavetz put it, “Tacitus did not want to clarify but to confuse the reader even more—slightly incriminate both Nero and Christians, both of whom he hated.” . . .
. . . But, as stated earlier, at issue here is not what happened, but what the Annals say happened. And their author seems to have gone out of his way to try to pull the wool over our eyes. (Barrett, p. 157)
At this point Anthony Barrett bravely wades out into deeper waters where few of his peers have been prepared to go. To be continued in the next post.
Barrett, Anthony A. Rome Is Burning: Nero and the Fire That Ended a Dynasty. Princeton, New Jersey: Princeton University Press, 2021.
Cook, John Granger. Roman Attitudes Toward the Christians: From Claudius to Hadrian. Tübingen: Coronet Books, 2010.
Historian of ancient Rome Anthony Barrett draws upon updated archaeological studies to supplement his analysis of the literary sources in order to especially analyze how the fire contributed to the downfall of Nero. Included in his study is a chapter on the evidence that Christians were singled out as scapegoats by Nero and suffered barbaric deaths as a result.
Not one of our literary sources for the fire – Tacitus, Suetonius, Dio — was contemporary with the fire itself, but they did draw upon other sources that were. Tacitus, in whose work we read the account of persecutions of the Christians, made use of works by Pliny the Elder who lived at the time of Nero and often mentioned his name. Tacitus further refers to elderly citizens of his day who were alive at the time of the fire but “frustratingly, he seems to have chosen to make relatively little, if any, use of” their recollections. At least as important to keep in mind when thinking through the account of Tacitus is Barrett’s assessment of him as a historian:
Tacitus’s account of the fire is an excellent example of his great narrative skills. Serious historian that he is, he expresses appropriate skepticism about Nero’s culpability, the only one of the three main authorities to do so, and records that the sources are divided on the issue. But his hostility to the emperor is such that by the end of his narrative the reader is left with a vaguely defined but strangely compelling impression that somehow Nero’s behavior was so abominable that he must be held accountable for what had happened. That is a remarkable feat of writing. (p. 13 – my highlighting in all quotations)
One may wonder how archaeological evidence could be relevant to the question of Christian persecutions in the wake of the fire but it is important to know what areas suffered in relation to the Jewish area since Christians were considered members of a Jewish sect. More generally, Barrett, a historian and not an archaeologist, makes an interesting comment on the evidence from archaeology that is worth keeping in mind next time one is addressing René Salm’s analysis of the archaeological reports on Nazareth:
There seems to be a rather dangerous article of faith that what is preserved in the archaeological record is ipso facto more reliable than information derived from literature, on the grounds that archaeology is uncontaminated by authorial bias.We must avoid falling prey to this widely held misconception—the situation is by no means so clear-cut. While the physical material itself may be untainted, it is almost never as explicit as its literary counterpart, and our understanding of that material is very dependent on how it is interpreted and presented to us by the archaeologist. And since archaeology very often involves the ordered destruction of the site being examined, and the archive of the site will as often as not be held in storage, for practical purposes the information to which we have access will ultimately come filtered through the investigator’s interpretations. In the case of the Great Fire we are fortunate that the main body of archaeological evidence for the event has been brought to light by a highly professional team led by Clementina Panella for the Sapienza University of Rome, and it has been published to high scholarly standards. But these standards are not necessarily maintained by other excavators, and elsewhere we must be on guard against conclusions that can be highly speculative and at times fueled by an almost poetic imagination. The archaeologist’s idiosyncrasies and preconceptions can occasionally shape what is supposedly objective evidence. (p. 16)
Amen to that manifold more times for “the place where Jesus grew up”.
Enough of the preliminaries. Let’s get to Barrett’s chapter five titled “The Christians and the Great Fire”.
We rely entirely upon just one source for the view that Nero attempted to deflect public suspicion that he had been responsible for the fire by singling out the Christians.
Despite Nero’s best efforts, Tacitus tells us that nothing that the emperor did, whether in the civil or the religious sphere, could lay to rest the persistent nasty rumor that had taken hold, that he had personally ordered the fire. Nero was astute enough to realize that once a negative idea has been implanted in the popular mind, it is almost impossible to dislodge it. He needed a dramatic solution, and dramatic gestures were his forte. The account in the Annals of what came next— it is our one and only source of information—is arguably the most disputed text in the whole of Classical literature. Complicating the debate is the question of whether this section of the Annals is an authentic piece of Tacitus, an important issue addressed later in this chapter.(p. 145)
And a few lines later the historical significance of this event strikes the reader:
It is impossible to exaggerate the importance of this episode in the history of the Christian church. . . . It is, as Brent Shaw puts it, a “foundational event” in the annals of Christianity. In a way it can be viewed as symbolically setting the scene for the repeated martyrdoms that Christians will endure at the hands of Roman authorities in subsequent centuries. It is also a major factor in the persistence of Nero’s image as the epitome of villainy during the nearly two thousand years since then.
Here is a key part of the passage as translated by Barrett:
Annals 15.44.2. But neither human resourcefulness nor the emperor’s largesse nor appeasement of the gods could stop belief in the nasty rumor that an order had been given for the fire. To dispel the gossip Nero therefore contrived culprits on whom he inflicted the most exotic punishments. These were people hated for their shameful offenses whom the common people called Chrestians [or Christians].
44.3. The man who gave them their name, Christus, had been executed during the rule of Tiberius by the procurator Pontius Pilatus. The pernicious superstition had been temporarily suppressed, but it was starting to break out again, not just in Judea, the starting point of that curse, but in Rome as well, where all that is abominable and shameful in the world flows together and gains popularity.
44.4. And so, at first, those who confessed were apprehended and, subsequently, on the disclosures they made, a huge number were found guilty [or “were linked”]—more because of their hatred of mankind than because they were arsonists. As they died, they were further subjected to insult. Covered with hides of wild beasts, they perished by being torn to pieces by dogs; or they would be fastened to crosses and, when daylight had gone, set on fire to provide lighting at night.
44.5. Nero had offered his gardens as a venue for the show, and he would also put on circus entertainments, mixing with the plebs in his charioteer’s outfit or standing up in his chariot. As a result, guilty though these people were and deserving exemplary punishment, pity for them began to well up because it was felt that they were being exterminated not for the public good, but to gratify one man’s cruelty.
On the two sections, 44.2 and 44.3, Barrett remarks,
This whole section constitutes in all only some 154 words in the original Latin text (“some” is added here as a caution because we can not be totally sure of the exact wording of the original manuscript). We can go a little further. Scholarly interest has focused almost exclusively on the first two sections (15.44.2–3), and together these produce a total of some ninety-three words. But this relatively brief passage, fewer than one hundred words in length, has prompted several books and perhaps as many as a hundred scholarly articles dedicated totally, or at least substantially, to the topic. Moreover, this vast and flourishing scholarship industry has so far exhibited no signs of recession. As measured by the number of words produced in research publications relative to the number of words in the text being analyzed, this handful of sentences is beyond doubt the most researched, scrutinized, and debated of any in Classical antiquity. What follows in this chapter can convey only a brief summary of these prodigious scholarly endeavors.13
In the next post I will attempt a “brief summary” of Barrett’s “brief summary” and address his own conclusions.
Till then, endnote 13 directs readers to details of that discussion that I reformat with added links:
Shaw (2015), 98–100 provides a useful bibliography of more recent contributions.
Other sources cited by Anthony Barrett and of interest to some Vridar readers include Richard Carrier’s 2014 article and even Earl Doherty’s 2009 book Jesus Neither God Nor Man – the Case for a Mythical Jesus.
Barrett, Anthony A. Rome Is Burning: Nero and the Fire That Ended a Dynasty. Princeton, New Jersey: Princeton University Press, 2021.
