The fierce persecution of Christians by Nero anticipated by nineteen centuries those of the Jewish Bolsheviks ; but the Caesars never perpetrated any pogroms on the Jews, who were numerous in many cities of the Empire at this period.
Jew-led pogrom against Christians: During Nero, Jews advised the killing of hundreds of thousands (100,000?) of Christians. He is also known as the emperor who "fiddled while Rome burned", and as an early persecutor of Christians. This view is based upon the main surviving sources for Nero's reign - Tacitus, Suetonius and Cassius Dio. The non-Christian historian Tacitus describes Nero extensively torturing and executing Christians after the fire of 64. Suetonius also mentions Nero punishing Christians, though he does so as a praise and does not connect it with the fire. The Christian writer Tertullian (c. 155- 230) was the first to call Nero the first persecutor of Christians. He wrote "Examine your records. There you will find that Nero was the first that persecuted this doctrine". Lactantius (c. 240- 320) also said Nero "first persecuted the servants of God" as does Sulpicius Severus. However, Suetonius gives that "since the Jews constantly made disturbances at the instigation of Chrestus, he [the emperor Claudius] expelled them from Rome" These expelled "Jews" may have been early Christians, although Suetonius is not explicit. Nor is the Bible explicit, calling Aquila of Pontus and his wife, Priscilla, both expelled from Italy at the time, "Jews."
In 64 A.D., a great fire broke out in Rome, destroying portions of the city and economically devastating the Roman population. Suetonius cast blame on the Emperor Nero himself as the arsonist, claiming he played the lyre and sang the Sack of Ilium during the fires. Tacitus says that Nero attempted to shift the blame to the Christians (Chrestiani), setting off the earliest documented Imperial persecution of what was regarded by the Romans at the time as still a Jewish sect and as a superstition. While Suetonius makes no connection to the Christians in his account of the Great Fire, he mentions Christiani elsewhere as an example of Nero's harshness, saying that punishments were inflicted on them. In his Life of Claudius, Suetonius says that Jews instigated by Chrestus were expelled from the city for causing disturbances.
Historians now explain the persecutions of the Christians in the early centuries by pointing out how easy it was in those days to ascribe the crimes of the Jews to Christians, because Christianity originated in Judea. Christians were also accused of cannibalism, because of the Lord’s Supper and of Atheism, because of them not accepting the numerous gods.
Lucius Annaeus Seneca (Seneca the Younger; c4 BC – AD 65) was a Roman Stoic philosopher, statesman, dramatist, and in one work humorist, of the Silver Age of Latin literature. He was tutor and later advisor to emperor Nero. While he was later forced to commit suicide for alleged complicity in the Pisonian conspiracy to assassinate Nero, the last of the Julio-Claudian emperors, he may have been innocent. His father was Seneca the Elder and his elder brother was Gallio. He mentions the distribution of grain which Josephus declares was refused by Cleopatra to the Jews. Seneca shared the prejudices of Roman society against the Jews, and there is tradition that he was a Christian. "The customs of this most infamous people have been so strengthened that they were in all countries have spread, the victors have the vanquished pressed their laws." "The most evil nation, whose seventh wastage of life [referring to the Sabbath] is against the usefulness of it ..." Source: From Superstition
The Epistulae morales ad Lucilium (Latin for moral letters to Lucilius) is a collection of 124 letters which were written by Seneca the Younger at the end of his life, during his retirement, and written after he had worked for the Emperor Nero for fifteen years. Seneca's Epistles Volume I Contents: I On Saving Time; II On Discursiveness in Reading; III On True and False Friendship; IV On the Terrors of Death; V On the Philosopher’s Mean; VI On Sharing Knowledge; VII On Crowds; VIII On the Philosopher’s Seclusion; IX On Philosophy and Friendship; X On Living to Oneself; XI On the Blush of Modesty; XII On Old Age; XIII On Groundless Fears; XIV On the Reasons for Withdrawing from the World; XV On Brawn and Brains; XVI On Philosophy, the guide of life; XVII On Philosophy and Riches; XVIII On Festivals and Fasting; XIX On Worldliness and Retirement; XX On Practicing what you Preach; XXI On the Renown which my Writings will Bring You; XXII On the Futility of Half-way Measures; XXIII On the True Joy which Comes from Philosophy; XXIV On Despising Death; XXV On Reformation; XXVI On Old Age and Death; XXVII On the Good which Abides; XXVIII On Travel as a Cure for Discontent; XXIX On the Critical Condition of Marcellinus; XXX On Conquering the Conqueror; XXXI On Siren Songs; XXXII On Progress; XXXIII On the Futility of Learning Maxims; XXXIV On a Promising Pupil; XXXV On the Friendship of Kindred Minds; XXXVI On the Value of Retirement; XXXVII On Allegiance to Virtue; XXXVIII On Quiet Conversation; XXXIX On Noble Aspirations; XL On the Proper Style for a Philosopher’s Discourse; XLI On the God within Us; XLIII On Values; XLIII On the Relativity of Fame; XLIV On Philosophy and Pedigrees; XLV On Sophistical Argumentation; XLVI On a new Book by Lucilius; XLVII On Master and Slave; XLVIII On Quibbling as Unworthy of the Philosopher; XLIX On the SHORTNESS of Life; L On our Blindness and its Cure; LI On Baiae and Morals; LII On Choosing our Teachers; LIII On the Faults of the Spirit; LIV On Asthma and Death; LV On Vatia’s Villa; LVI On Quiet and Study; LVII On the Trials of Travel; LVIII On Being; LVIX On Pleasure and Joy; LX On Harmful Prayers; LXI On Meeting Death Cheerfully; LXII On Good Company; LXIII On Grief for lost Friends; LXIV On the Philosopher’s Task; LXV On the First Cause.
Seneca's Epistles Volume II Contents: LXVI On Various Aspects of Virtue; LXVII On Ill-Health and Endurance of Suffering; LXVIII On Wisdom of Retirement; LXIX On Rest and Restlessness; LXX On the Proper Time to slip the Cable; LXXI On the Supreme Good; LXXII On Business as the Enemy of Philosophy; LXXIII On Philosophers and Kings; LXXIV On Virtue as a Refuge from Worldly Distractions; LXXV On the Diseases of the Soul; LXXVI On Learning Wisdom in Old Age; LXXVII On Taking One’s own Life; LXXVIII On the Healing Power of the Mind; LXXIX On the Rewards of Scientific Discovery; LXXX On Worldly Deceptions; LXXXI On Benefits; LXXXII On the Natural Fear of Death; LXXXIII On Drunkenness; LXXXIV On Gathering Ideas; LXXXV On some Vain Syllogisms; LXXXVI On Scipio’s Villa; LXXXVII Some Arguments in Favor of the Simple Life; LXXXVIII On Liberal and Vocational Studies; LXXXIX On the Parts of Philosophy; XC On the Part Played by Philosophy in the Progress of Man; XCI On the Lesson to be Drawn from the Burning of Lyons; XCII On the Happy Life.
Seneca's Epistles Volume III Contents: XCIII On the Quality, as Contrasted with the Length, of Life; XCIV On the Value of Advice; XCV On the Usefulness of basic Principles; XCVI On Facing Hardships; XCVII On the Degeneracy of the Age; XCVIII On the Fickleness of Fortune; XCIX On Consolation to the Bereaved; C On the Writings of Fabianus; CI On the Futility of Planning Ahead; CII On the Intimations of our Immortality; CIII On the Dangers OF Association with our Fellow Men; CIV On Care of Health and Peace of Mind; CV On Facing the World with Confidence; CVI On the Corporeality of Virtue; CVII On Obedience to the Universal Will; CVIII On the Approaches to Philosophy; CIX On the Fellowship of Wise Men; CX On True and False Riches; CXI On the Vanity of Mental Gymnastics; CXII On Reforming Hardened Sinners; CXIII On the Vitality of the Soul and its Attributes; CXIV On Style as a Mirror of Character; CXV On the Superficial Blessings; CXVI On Self-Control; CXVII On Real Ethics as Superior to Syllogistics Subtleties; CXVIII On the Vanity OF Place-Seeking; CXIX On Nature as our Best Provider; CXX More about Virtue; CXXI On Instinct in Animals; CXXII On Darkness as a Veil for Wickedness; CXXIII On the Conflict between Pleasure and Virtue; CXXIV On the True Good as attained by Reason.
Domitian (10/24 51 – 9/18 96) was Roman Emperor from 81 to 96. Domitian was the third and last emperor of the Flavian dynasty. Domitian's youth and early career were largely spent in the shadow of his brother Titus, who gained military renown during the First Jewish-Roman War. He strenuously opposed Jewish influence in his government and was probably assassinated.
Suetonius (Gaius Suetonius Tranquillus), (ca. 69/75 – after 130), was a Roman historian belonging to the equestrian order in the early Imperial era. His most important surviving work is a set of biographies of twelve successive Roman rulers, from Julius Caesar to Domitian, entitled De Vita Caesarum. Other works by Suetonius concern the daily life of Rome, politics, oratory, and the lives of famous writers, including poets, historians, and grammarians. Suetonius's mentions of Chrestus and Christiani, taken with that of Tacitus, is an important piece of evidence in scholarly discussions of the historicity of Jesus. "There had spread over all the Orient an old and established belief, that it was fated at that time for men coming from Judaea to rule the world"
Tacitus (Publius Cornelius Tacitus) (AD 56 – AD 117) was a Roman senator and a historian. “The customs of the Jews are base and abominable and owe their persistence to their depravity. Jews are extremely loyal to one another, always ready to show compassion, but towards every other people they feel only hate and enmity. As a race, they are prone to lust’; among themselves nothing is unlawful.” "To the Jews everything is unholy that is holy for us”. ... He wondered why Jews hate 'all other human beings as enemies'. "the ancient scriptures of their (the Jews) priests alluded to the present as the very time when the Orient would triumph and from Judaea would go forth men destined to rule the world"
“The institutions which have prevailed among them are tainted with low cunning, for the scum and refuse of our nations, renouncing the religion of their country, were in the habit of bringing gifts and offerings to Jerusalem - hence the wealth and growth of Jewish power; and also because among themselves they keep inviolate faith, and are always ready to show compassion to one another, while they cherish bitter enmity against all others.” (Histories, Book V, Section 5) “When the Assyrians, and after them the Medes and Persians, were masters of the Oriental world, the Jews, of all nations then held in subjugation, were deemed the most contemptible.”(Annals, 15) Like most of the best people in ancient Rome, Tacitus considered the Jews a menace to the majority people in their unending subversion of religion, country and family. He coined a motto for the Jews that was widely repeated by other writers: "Adversus onmes alios hostile odeum" (Enemies of all races but their own). On money movements into Jerusalem, see also Cicero.
“Jews reveal a stubborn link with each other, in contrast to his hatred for the rest of humanity ... Among them, nothing is illegal. Those who embrace the same religion practiced, and the first thing you are taught is to despise the gods, to forget the patriotism and disown their parents, children and siblings.” Source: History, Chapters 4 and 5
“Jewish customs are sad, dirty, vile and abominable, and if they have survived is because of its wickedness. Of all enslaved peoples, the Jews are the most despicable and disgusting ...”: History
Tacitus also wrote “Germania” which spoke of the Germans as pure-bred, frighteningly tall, dazzlingly blond warriors with their piercing blue eyes, their chastity and their courage. These were from second-hand reports. He also wrote negative terms which have been challenged for centuries to instead declare the Germans as brilliant farmers, who drank sparingly, lived in nice houses and did not practice human sacrifice as earlier charged.
In three things the Germans were admirable, and here Tacitus is able to hold them up as examples to be imitated by his countrymen. They were exemplary in their loyalty, especially within the limits of the comradeship, when once they had given their word to the leader. They were exemplary in their hospitality, a virtue practiced among the Germans as among no other people. They were exemplary in their high ideal of marriage and in their conjugal fidelity. Marriage among the Germans, writes Tacitus, ‘is regarded as strictly sacred, and in this matter the Germans deserve the highest praise. They are practically the only people among the barbarians who are content with monogamy.’ Tacitus also pays a tribute to their conjugal fidelity.
He is listed in the Germanen-Bibel Volume 2 of Wilhelm Schwaner of 1910 with many reissues. The Bibel was to illustrate the great German idealists to replace the Jewish Old Testament.
Persius, (Aulus Persius Flaccus) (Volterra, 34-62), was a Roman poet and satirist of Etruscan origin. In his works, poems and satires, he shows a stoic wisdom and a strong criticism for the abuses of his contemporaries. His works became very popular in the Middle Ages. "You move your lips in silent dread, and turn pale at the Sabbath of the circumcised." (Satires, 5)
Gaius Petronius Arbiter (ca. 27–66 AD) was a Roman courtier during the reign of Nero. He is generally believed to be the author of the Satyricon, a satirical novel believed to have been written during the Neronian age. When he claimed that "the Jews worship the hog and the ass" (Poetic Fragments), it is usually assumed that he was merely being sarcastic. But actually, he was probably referring to the widespread belief that these animals were somehow involved in the religious proceedings in the Temple at Jerusalem. Plutarch's De Iside, for example, summarized reports on ass worship in the temple made by Antiochus Epiphanes and other conquerors who had penetrated its 'Holy of Holies.'
****German Law - Tacitus in his Germania gives an account of the legal practice of the Germanic peoples of the 1st century. Tacitus reports that criminal cases were put before the thing (tribal assembly). Lighter offenses were regulated with damages (paid in livestock), paid in part to the victim (or their family) and in part to the king. The death penalty is reserved for two kinds of capital offenses: military treason or desertion was punished by hanging, and moral infamy (cowardice and homosexuality) was punished by throwing the condemned into a bog. The difference in punishment is explained by the idea that "glaring iniquities" must be exposed in plain sight, while "effeminacy and pollution" should best be buried and concealed. Minor legal disputes were settled on a day-to-day basis by elected chiefs assisted by elected officials. The law was understandable enough that one-third of it was recited each year at the annual Thing.
Roman Map of Germania
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