D S B C B 4 9 STAROVĚKÁ E K U M E N A - ANTICKÉ ZPRÁVY O ASII A A F R I C E Židé sceleratissima gens, taeterrima gens, perniciosa gens ETYMOLOGIE Palestina - naXaiauvri, Palaestina —• od sousedního kmene Kanaán - Xvct Judea -'louöaia, ludaea Židé -'louöaioc;, ludaeus —> z hebrejštiny IZRAEL, PALESTINA Exodus Kanaán 12 kmenů \Mediterranean Sea / K I N G D O M O F " * V * / I S R A E L ; /• j • > i ' 3 i l m " r i a \ A R A M E A N Shechem o ) Jaffa Beit EI m- A M M O N K I N G D O M O F T R I B E S Ashdodd' I Ashkelonp ľ-' ir o Jerusalem Lachish O Robbath-Amnion G P H I U f S T I N E K I N G D O M O F 1 ^ I N G D O M O F J / S T A T E S ^ J U D A H /A K I N G D O M O F E D O M Pelištejci Království Izrael (Saul, David, Šalamoun) Izrael a Judea (Samaří; Jeruzalém) Cca 720 př. n. I. dobytí Izraele Assyřany Vzpoura proti Babylónu —• 586 dobytí Jeruzaléma Nabukadnezzarem II. Babylónské zajetí, Kýrův edikt, znovuvybudování chrámu N A B A T U T R I B E S JUDEA The Hasmonean Kingdom Judea after the HasrnonG aTi Rovo-lt Expansion under Jonathan Expansion under Simon Expansion under Hyrcanus I • Possible expansion under John • Expansion u^dr;- AriatoLi.J. s I Expansion under Alexander Jannai • Pod nadvládou Peršanů Alexandr Seleukovci x Ptolemaiovci, syrské války Šestá syrská válka - dobytí Seleukovci Antiochos IV. Epifanés - hellenizace, vyplenění chrámu, zákaz židovské věrouky Vzpoura Makkabejských Hasmóneovské království Království Héróda Syria Tiberias JUDEA Zásahy Říma od 63 pni Vazal Říma Diaspora Proměna v provincii (správce prefectus, procurator, legatus) První židovská válka - 66-73 nl, dobytí Jeruzaléma 70, zničení chrámu Povstání Bar-Kochby - 132-135 nl, zákaz židovského náboženství, město Aelia Capitolina na místě Jeruzaléma, přejmenování provincie na Syria Palaestina Rozdělení do 3 provincií za Diocletiana Pokračující neshody Římané x Židé, později i křesťané x Židé J s r a s a l a n , s r i c l l ° J " 1 * * Decapoli: HELLENIZACE Během nadvlády Ptolemaiovců, SeleukovcC Přijetí řeckých jmen, oděvu, jazyka, gymnasion, výuka Část obyvatel, elita Centra - Alexandrie (Egypt), Antiochie na Orontu Překlad Starého zákona - Septuaginta, Nový zákon - korné řečtina AUTORI Vládci-Antigonos II. Mattathiás, kněží- Meneláos, lásón Aristobúlos z Alexandrie Filón z Alexandrie - snaha o propojení řecké a židovské filosofie Flavius Josephus - Židovsk é starožitnosti, Židovsk á válk a Apión - Proti Židům (část Dějin Egypta) x Josephus - Contra Apionem Tacitus - Dějiny - 13 kapitol v páté knize Apollónios Molón, Alexandr Polyhistor, Porfyrios, Kelsos (x Origenés) DĚJINY - PŮVOD Tacitus Tac. Hist. 5.2 Z Kréty ludaeos Creta insula profugos novissima Libyae insedisse memorant, qua tempestate Saturnus vi lovis pulsus cesserit regnis. Argumentům e nomine petitur: inclutum in Creta Idam montem, accolas Idaeos aucto in barbarům coqnomento ludaeos vocitari. It is said that the Jews were originally exiles from the island of Crete who settled in the farthest parts of Libya at the time when Saturn had been deposed and expelled by Jove. An argument in favour of this is derived from the name: there is a famous mountain in Crete called Ida, and hence the inhabitants were called the Idaei, which was later lengthened into the barbarous form ludaei. PŮVOD Z Egypta Tac. Hist. 5.2 Quidam reg nante Iside exundantem per Aegvptum multitudinem ducibus Hierosolymo ac luda proximas in terras exoneratam; plenque Aethiopum prolem quos rege Cepheo metus atque odium mutare sedis perpulent. Str. 16.2.35 ucoanc yáp TLC; TCOV AÍVUKTÍCOV ispscov ey^v TI [xepoc, Tŕjc;K&TÍX) KaXou|i£vr)(; X^paq, anr)p£v E K E L G E évOévÔE 6uax£páva^ xäKaBEaicuia, KalauvE^ŕjpav aúia) noXXoi TLUCÜVTEC TÔ BELOV. Some hold that in the reign of Isis the superfluous population of Egypt, under the leader-ship of Hierosolymus and luda discharged itself on the neighbouring lands; many others think that they were an Egyptian stock which in the reign of Cepheus was forced to migrate by fear and hatred. An Egyptian priest named Moses, who possessed a portion of the country called the Lower [Egypt], being dissatisfied with the established institutions there, left it and came to Judaea with a large body of people who worshipped the Divinity. D.S. 40.3 PŮVOD Tac. Hist. 5.2 Sunt qui tradant Assvrios convenas, indigum agrorum populum, parte Aegypti potitos, mox proprias urbis Hebraeas- que terras et propiora Syriae coluisse. os. Ant. 1.7.2 (Nikolaosz Damasku) A(3p&nn<; £paaiA£UG£v £Ttr|A.u(; GTpaTco acjHYHEvoc; £ K xr\q yrjc; xr\q u n £ p BapuAcovoc; XaASatcov A£yo|^£vr|(;. Still others report that they were Assyrian refugees, a landless people, who first got control of a part of Egypt, then later they had their own cities and lived in the Hebrew territory and the nearer parts of Syria. "Abram reigned at Damascus, being a foreigner, who came with an army out of the land above Babylon, called the land of the Chaldeans PŮVOD Tac. Hist. 5.2 Solymové Clara alii ludaeorum initia, Solymos, carminibus Homeri celebratam gentem, conditae urbi Hierosolyma omen e suo fecisse. Still others say that the Jews are of illustrious origin, being the Solymi, a people celebrated in Homers poems, who founded a city and gave it the name Hierosolyma, formed from their own EXODUS Tac. Hist. 5.3 Plurimi auctores consentiunt orta pe Aegyptum tabe quae corpora foedc regem Bocchorim adito Hammonis oraculo remedium petentem purgare regnum et id genus hominum ut invisum deis alias in terras avehere iussum. Sic conquisitum collectumque vulgus, postquam vastis locis relictum sit, ceteris per lacrimas torpentibus, Moysen unum exulum monuisse ne quam deofüm hominumve opem expectarent utrisque eserti, sed sibimefauce caelesti crederent, primo cuius auxiho praesentis miserias pepulissent. Adsensere atque omnium iqnari fortuitum iter incipiunt. Jos. Ant. 2.13-16 Most authors agree that once during a plaque in Egypt which caused bodily disfigurement King Bocchoris approached the oracle of Ammon and asked for a remedy, whereupon he was told to purge his kingdom and to transport this race intc other lands, since it was hateful to the gods. So the Hebrews were searched out and gathered together; then, being abandoned in the desert, while all others lay idle and weeping, one only of the exiles, Moses by name, warned them not to hope for help from gods or men, for they were deserted by both, but to trust to themselves, regarding as a guide sent from heaven the one whose assistance should first give them escape from their present distress. They agreed, and then set out on their journey in utter ignorance but trusting to chance. DALSI DEJINY Tac. Hist. 5.9-13 - židovská vál Josephus Flavius Níkoláos z Damašku Diodóros Sicilský Dión Kassios Pasáže Starého zákona FILOSOFOVÉ, MUDRCI Clem. Alex. Strom. 1.15.72 Filosofové, citace Megasthena M O J Z I S (jako zákonodárce, zakladatel) Tac. Hist. 5.3-4 Str. 16.2.35-36, 39 "All that was said about nature by the ancients is said also by those who philosophise beyond Greece some things by the Brahmins among the Indians, and others by those called Jews in Syria IMOJZIS D.S. 40.3.3-4 (Hekataios z Abder) HY£LTO 6E xrjc; dnoiKiac; 6 TtpoaavopEupnEvoq Mcoanc (t)poyha£iT£ m i dv5psianoXu 6LacJ)£pajv. O0TO<^6£ KaTaAap6|i£voqj:nv xwpav aXXac, T £ TIOAEIC; E K T I O E Kai T H V vuv ouaav Em^avEaT&Tnv^ 6voua£ousvnv1spoa6A.uua. i6puaaTO 5s mixo udXicrcaTTap (XUTOLC TLUOJLISVOV L S P O V , Kai xaq Tiuac m i aviaTSLac T O U 0£lou KaT£6£L^£, Kai TCX Kaid ihv TtoAiTSiav £VO|iO0£Tna£ T £ Kai 6l£T(X*;£. 6l£lA.£ 6£ TO nXrjBoq sic, 5ib5em cfruA.dc 6id TO TOV dpi9u.6v T Q U T O V TEAEIOTCXTOV vou.u£a9ai Kai auu4>covov Eivai TO) nXr|9£L TCOV u.nvcov TCOV T O V EVICXUTOV auiinXnpouvTcov. 4 ayaAua 5s Gscuv TO auvoAov ou mTsaKSuaas 6i& TO [ir\ vou.u£iv av6pa)R6uop(t>ov £ivai TOV 8soy, aXhg. TOV n£pi£XOVTa Tpv vnv oupavov uovov sivai 8s6v KQL TU)V 6Au)V KUpLOV. The leader of this colony was one Moses a very wise and valiant man, who, after he had possessed himself of the country, amongst other cities, built that now most famous city, Jerusalem, and the temple there, which is so greatly revered among them. He instituted the holy rites and ceremonies with which they worship God and made laws for the methodical government of the state. He also divided the people into twelve tribes, which he regarded as the most perfect number; because it corresponds to the twelve months within a whole year. 4 He made no representation or image of gods, because he considered that nothing of a human shape was applicable to God; but that heaven, which surrounds the earth, was the only God, and that all things were in its power. ASOCIÁLNI, NEPŘÁTELE LIDSTVA, VŠECHNY NENÁVIDÍ Tac. Hist . 5.3.1 et id aenus hominum ut invisum deis alias in terras avehere iussum Jos. Ap. 2.34 ElTCX AUGLUCXYOl K a l MÓÁWV6C K a l T O L O U T O Ĺ T L V E Í ; äÄAoi G uyypacJ)£T(;, a 6 0 K L | I O L G O ( J ) l G T a i , I^ELpaKLCOV ánaTEcovsc;, újq n a v u ň učte; auÄOTáTOuq avQpcjQTicjov ÁOLÓopouotv. and to transport this race into other lands, since it was hateful to the gods. Yet do the Lysimachi and the Molones, and some other writers, [unskillful sophists as they are, and the deceivers of young men,] reproach us as the vilest of all mankind. Jos. Ap. 2.15 CXAAUK; i s KOU i n v KainvopLav 6 ATIOAAIOVIOC; O U K aGpoav cooTisp 6 ATILCOV £ia£;£v, aXXa OTtopa6r|v, Kai 6n euiaq R O T S pisv coq ctGsouc Kai moavGpcbTtouc AOi6op£i .. Jos. Ap. 1.26 6 6s TtpcoTOv nsv auiOLc; vopiov S G S T O \ii\te TIpOOKUVSLV 8SOUC HHT£ TCOV H&AIOTCX £V ALYUKTtO 0 £ ^ I O T £ U O [ I £ V ( J O V L£pd)V c^COCOV ctTi£X£o0aL nn^£v6(;, Ttavia 6£ 8u£iv Kai dvaXouv, ouvaTiT£o8aL 6£ un6£vi Ti\hv TCOV O U V O U ( J O U O O U £ V C O V . Moreover, since this Apollonius does no do like Apion, and lay a continued accusation against us, but does it only by starts, and up and clown his discourse, while he sometimes reproaches us as atheists, and man haters. ... He (Osarsefos=Mojz(s) then, in the first place, made this law for them, That they should neither worship the Egyptian gods, nor should abstain from any one of those sacred animals which they have in the highest esteem, but kill and destroy them all; that they should join themselves to nobody but to those that were of this confederacy. Jos. Ant. 13.8.3 TO £6voc; 6id ipv npoc; dAAouc auitov xrjc; SiaiTncdm^iav O U K E C ^ P O V T L ^ E V , D.S. 40.3.4 xaq 6E 6uaiac; E^nM-ayi-iEvac; auvsairiaaTO TCOV napd TOLC; dAAoiq s8vsoi Kai idc; Kaid TOV fttov dyooydc;' 6id ydp inv I6[av ^EvnAaatav dndvGpujKOv nva Kai uio6£svov fttov EtanynaaTO. which was to others unsociable, and did not regard what they said. But he so arranged the rites and ceremonies of the sacrifices, and the manner and nature of their customs as that they should be wholly different from all other nations; for, as a result of the expulsion of his people, he introduced a most inhuman and unsociable manner of life. B.B. 34.1 ó v o u q yáp ánávTcov é6vtov áKOivcovŕiTOuc s i v o u [ŕjc; npôq oXXo ä6vo(; éniui^íac Kal TtoA.su.íou 1»TtoA.au.3ávsív n a v i a c ártEÓEÍKvuov Óé K C X Í T O Ú Í ; xpoyóvouc; a ú i c o v obe; áosBsiq K a l uioouuévouc j r t ô TCOV G stuv éÉ; ánáanc; Tŕ\q AiyúrtTOu i£(J)uya6£U|iévou(;. T O Ú Í ; yáp áÁcJ)oú(; n Äirtpac; l o v i a c ; év T O I Í ; aú)u.aai Ka6apu.ou xápiv ^vay£L(; Guva6poia6évTa(; ú n s p o p í o u c ÉKp£pÁna6aĽ T O Ú Í ; Óé é^opLoBévTac; 1 s ú v o s t v T Ô l a p á n a v . for they only of all people hated to mix with any other nations, and treated them all as enemies. They suggested to him that the ancestors of the Jews were driven out of Egypt, as impious and hateful to the gods: for seeing that their bodies were infected with white marks and leprosy, by way of expiation the Egyptians gathered them all together, and expelled them out of their county, as profane and wicked wretches. After they were thus expelled, they settled around Jerusalem, and were afterwards united into one nation, called the nation of the Jews; but their hatred of all other men descended with their blood to their posterity. And therefore they made strange laws, and quite different from other people; they never will eat nor drink with any of other nations, or wish them any prosperity. Tac. Hist. 5.5 et quia apud ipsos fides obstinata, misericordia in promptu, sed adversus omnis alios hostile odium. Separati epulis, discreti cubilibus, roiectissima ad libidinem gens, alienarum concubitu abstinent; inter se nihil inlicitum. Circumcidere enitalia instituerunt ut diversitate noscantur. Také Jos. Ap. 2.11 again, the Jews are extremely loyal toward one another, and always ready to show compassion, but toward every other people they feel only hate and enmity. They sit apart at meals, and they sleep apart, and although as a race, they are prone to lust, they abstain from intercourse with foreign women; yet among themselves nothing is unlawful. They adopted circumcision to distinguis themselves from other peoples by this difference. Orig. Cels. 5.41 E L 6' (bqTL oocJ)U)T£pov E L S O T E C ; oELivuvoviaL T£ Kai i n v dAAoov Koivcoviav O U K loou KaGaptuv &TIOGTp£(J)OVTai, Philostr. VA. 5.33 £ K £ L V O L Li£v yap TtdAai dd)goTaoiv ou uovovPcouaicov, aXka Kainayrwy dv8pu)Kcov: oi yap ptov C X U L K T O V Eupovisc; Kai olc; Lir|T£ Koivh npoc; dv8pu)Ttouc Tpdns^a Lir|T£ onovSai \xr\xe suyai \xr\xe 8uoiai, K A S O V dd)goTdoiv nucov n l o u a a Kai BdKipa Kai oi unsp Tauia'lvSoL: And if they pride themselves on it, as being possessed of superior wisdom and Keep aloof from intercourse with others, as not being equally pure with themselves For the Jews have long been in revolt not only against the Romans, but against humanity, and a race that has made its own a life apart and irreconcilable, that cannot share with the rest of mankind in the pleasures of the table nor join in their libations or prayers or sacrifices, are separated from ourselves bv a qreater qulf than dividesourselves by a greater gulf than divides us from Susa or Bactra or the more distant Indies. Synesios Syn. Ep. 4 UK£p nuiGU H £ v K a i 6 Kup£pvr|Tr|c; naav 1ou6aToi, ysvoq S K O K O V S O V Kai £ U G £ p £ L V a v a T t £ T t £ l G | I £ V O V r\V O I L T I A E I G T O U C av6pac"EAAnvac dno6av£Lv CXLTLOL V£VU)VT01l More than half of them, including the skipper, were Jews - a graceless race and fully convinced of the piety of sending to Hades as many Greeks as possible. NÁBOŽENSTVÍ Tac. Hist. 5.4.1 Moyses quo sibi in posterům gentem firmaret, noyos ritus contrariosque ceteris mortalibus inďiďit. Hrotana illi omnia quae apuď nos sacra, rursum concessa apud illos quae nobis incesta. To establish his influence over this people for all time, Moses introduced new religious practices, quite opposed to those of all other religions. The Jews regard as profane all that we hold sacred; on the other hand, they permit all that we abhor. Lýdos - debaty o povaze židovského boha - Lyd. De Mens. 4.53 law (laó), Za|3atju6 (Sabaóth), Kronos/Saturn But Livy asserts in his general Roman history that the god worshipped there is unknown. Following him, Lucan says that the temple in Jerusalem belongs to an "obscure/unseen" god. And Numenius says that he is "incommunicable/unique," and the father of all the gods, who does not consider it worthy for any to share in his honor. B ů h - D . S . 1.94 napa öi TOK; louöaioic Miouařiv TÖV lau éniKaAoÚLJSvov Bsóv, C D . 37.17.2 K£xcopí5otTaL Ö£ änö TOJV A O U T O J V avSpcOTtcov sc; i s xäKKa xa nepiThv öiaixav n a v ü c o q £ U T £ I V , Kal U.á\loÓ' ÖTl TCOV U.£V äAAüJV 8£üJV oúoéva TIU.UJOI.VJ £va 6é TLVCX loxupooc; oeßouoiv. oú6' avaÄua oúóév ouö' év aÚToTc; ROT£ TOLC; 'l£pOOOAÚLK)l(; £GXOV, ÖppriTOv Ö£ 6n Kai ási6ň aÚTÓv V O L Ú ^ O V T E C ; sivai Ti£piooÓTaTa ávopoÓTtcovsivai Ti£pLaaoTaTa 6pr|ÖK£UOUGL. and among the Jews Moyses referred his laws to the god who is invoked as lao. They are distinguished from the rest of' I • I • * • I i I a • I r I • r mankind in practically every detail of life, and especially by the fact that they do not honour any of the usual gods, but show extreme reverence for one particular divinity. They never had any statue of him even in Jerusalem itself, but believing him to be unnamable and invisible, they worship him in the most extravagant fashion on earth. Tac. Hist. 5.5 ludaei mente sola unumque numen intellegunt: profanos qui deum imagines mortalibus materiis in species hominum effingant; summum illud et aeternum neque imitabile neque interiturum. Igitur nulla simulacra urbibus suis, nedum templis sistunt; non regibus haec adulatio, non Caesaribus honor. the Jews conceive of one god only, and that with the mind alone: they regard as impious those who make from perishable materials representations of gods in man's image; that supreme and eternal being is to them incapable of representation and without end. Therefore they set up no statues in their cities, still less in their temples; this flattery is not paid their kings, nor this honour given to the Caesars. SUPERSTITIO Tac. Hist. 5.8 rex Antiochus demere superstitionem et mores Graecorum dare adnisus fratrum coniugum parentum neces aliaque solita regibus ausi superstitionem fovebant, quia honor sacerdotii firmamentum potentiae adsumebatur. 5.13 Evenerant prodigia, quae neque hostiis neque votis piare fas habet gens superstitioni obnoxia, religionibus adversa. King Antiochus endeavoured to abolish Jewish superstition and to introduce Greek civilization killed brothers, wives, and parents, and dared essay every other kind of royal crime without hesitation; but they fostered the national superstition, for they had assumed the priesthood to support their civil authority. Prodigies had indeed occurred, but to avert them either by victims or by vows is held unlawful by a people which, though prone to superstition, is opposed to all propitiatory rites. SUPERSTITIO Cic. Flacc. 67 huic autem barbarae superstitioni ZVYKY - ŠABAT Piu. De Super. 8 áKk' louôďioi aa33áT(jov ÓVTCOV év ávváujrcoK; Ka0£<;óu.£voi, TÍOV TtOASuicov KAÍHOIKOK; TtpooTiGévTiov Kalxa T S Í X H KaTaXanpavóvTiov, O Ú K aveoinoav áKk' spiavav cóorisp év oaynvn [iia if) ôsLoiôamovía ouvôsôsnévot. But the Jews, because it was th Sabbath day, sat in their places immovable, while the enemy were planting ladders against the walls and capturing the defences, and they did not get up, but remained there, fast bound in the toils of superstition as in one great net. Jos. Ant . 12.6.2 C D . 37.16; 49.22 KCXL OUTCOC; éáXcooáv te év ifj T O U Kpóvou huépa \ir\ô' au.uvou.svoi Thus the defenders were captured on the day of Saturn, without making any defence SABAT Aug. De Civ. 6.11 Hie inter alias ciuilis theologiae superstitiones reprehendit etiam sacramenta ludaeorum et maxime sabbata, inutiliter eos facere adfirmans, quod per illos singulos septenis interpositos dies septimam fere partem aetatis suae perdant uacando et multa in tempore urgentia non agendo laedantur. Seneca, among the othe superstitions of civil theology, also found fault with the sacred things of the Jews, and especially the sabbaths, affirming that they act uselessly in keeping those seventh days, whereby they lose through idleness about the seventh part of their life, and also many things which demand immediate attention are damaged. SABAT Tac. Hist. 5.4.3 Septimo die otium placuisse ferunt quia is finem laborum tulerit; de blandiente inertia septimum quoque annum ignaviae datum. Alii honorem eum Saturno haberi, ... PI. NH. 31.24 in ludaea rivus sabbatis omnibus siccatur. They say that they first chose to rest on the seventh day because that day ended their toils; but after a time they were led by the charms of indolence to give over the seventh year as well to inactivity. Others say that this is done in honour of Saturn In J u d ^ a there is a river that is dry every Sabbath day. VEPŘOVÉ Tac. Hist 5.4 Sue abstinent memoria cladis, quod ipsos scabies quondam turpaverat, cui id animal obnoxium. Longam olim famem crebris adhuc ieiuniis fatentur, et raptarum frugum argumentum panis ludaicus nullo fermento detinetur. They abstain from pork, in recollection of a plague, for the scab to which this animal is subject once afflicted them. By frequent fasts even now they bear witness to the long hunger with which they were once distressed, and the unleavened Jewish bread is still employed in memory of the haste with which they seized the grain. VEPŘOVÉ Petr. Poem, 24 ludaeus licet et porcinum numen ado ret et caeli summas advocet auriculas, ni tamen et ferro succiderit inguinis oram et nisi nodatum solvent arte caput, exemptus populo sacra migrabit ab urbe et non ieiuna sabbata lege premet. Juv. Sat. 6.159-160 obseruant ubi festa mero pede sabbata reges et uetus indulget senibus dementia porcis. The Jew may worship his pig-god and clamour in the ears of high heaven, but unless he also cuts back his foreskin with the knife, he shall go forth from the holy city cast forth from the people, and transgress the sabbath by breaking the law of fasting. Where barefoot kings observe their day of rest on the Sabbath, And their tradition grants merciful indulgence to elderly pigs. IVEPŘOVÉ Plut. Quaes. Conv. 4.5 TtÓTEpOV Ol CtVÓpSC TLUň TLVL TU)V UCOV ř\ uuaaTTÓREVOLTO ^coov ánéxoviaLTnc; ppcoascoc; a u i o u : xa y a p n a p EKEÍVOIC; Xeyó^eva |íú9oiq E O I K E V , E Í jlř| TLvac; á p a Xóyouq a n o u ó a í o u q EXOVTEq OUK £KcJ)épouaLv/ ol|iQLL 6e KaLTOÚqlouóaíouq, EÍTIEP £35£AÚTTOVTO xr\y úy, CITIOKTEÍVEIV čiv, cóan£p o i navoi xouq [wc, ánoKTELvouai: vuv 6' Ó^OLOJC; TU) 6av£iv TÓ (XVEAETV ánóppriTÓv écrnv aÚTOÍq. TÓ 6' OSLOV Kpéac oi ávópsq áóoaLo0a8ai óoKOuaiv, 6TI [láXiora ... OL (3áppapOLiáq éniXEUKLaq Kai Aénpaq óuaxspaivouai, m i i n npoa(3oXrj "ca TOiauia mxapooKeoQai TtáOn. "coúq ávGpcbnduq OÍOVTCII. for that is a thing I very much question whether it was fnat the Jews abstained from swine's flesh because they conferred divine honor upon that creature, or because they had a natural aversion to it For whatever we find in their own writings seems to be altogether fabulous, except they have some more solid reasons which they have no mind to discover. But I should think that if the Jews had such an antipathy against a hog, they would kill it as the magicians do mice when, on the contrary, they are by their religion as much prohibited to kill as to eat But the Jews do hate swine's flesh because all the barbarians are naturally fearful of a scab and leprosy, which they presume comes by eating such kind of flesh. IOBŘÍZKA Hon Sat . 1.9.68-70 memini bene, sed meliore tempore dicam; hodie tricensima sabbata: vin tu curtis ludaeis oppedere?1 Mart. 7.30 Nec recutitorum fugis inguina ludaeorum Petr. 102 inquit G iton, etiam circumcide nos, ut ludaei videamur Yes I remember, I'll tell you at some more convenient time: it's the thirtieth Sabbath: do you want to offend the circumcised Jews?' nor do you shun the embraces of circumcised Jews "Oh! yes," said G iton, "and please circumcise us too, so that we look lik Jews OBŘÍZKA Phil. Spec. Leg. 1.1-2 and we will begin with that which is turned into ridicule by people in general. (2) The ordinance of circumcision of the parts of generation is ridiculed, though it is an act which is practised to no slight degree among other nations also, and most especially by the Egyptians, who appear to me to be the most populous of all nations, and the most abounding in all kinds of wisdom. OBŘÍZKA S H A Hadrian 14.2 Moverunt ea tempestate et ludaei bellum, quod vetabantur mutilare enitalia. 16.2.37 £TI£lť éťjjHOTOlLlévíOV STIL TpJV Í£plOOÚVITV TO Ll£V TlpCÓTOV ÖELOLÖamOVCOV, £TI£lTa TupawiKiöv ávG pcÓTicov, £ K Li£v Třjc; öaoiöamoviac alTÍov ßocouaTcov artooy£0£ic, cbvTi£p Kai v u v eQoq é o ú aÚToTc; áTt£X£a0ai, Kai a i rt£pLTOuai Kai a i £KTOuai Kai a Tiva TOiaÜTa évoLiíoG n, £ K 6á TCOV TupavvLöcov Tá XnoTnpia- 1 At this time also the Jews began war, because they were forbidden to practice circumcision. Afterwards superstitious persons were appointed to the priesthood, and then tyrants. From superstition arose abstinence from flesh, from the eating of which it is now the custom to refrain, circumcision, excision, and other practices which the people observe. The tyrannical government produced robbery; SOCHA V CHRÁMU Tac. Hist 5.4.2 Effigiem animalis, quo monstrante errorem sitimque depulerant, penetrali sacravere, caeso ariete velut in contumeliam Hammonis; D.S. 34.1.3 EÚpwv Óáév aÚTto M61VOV ävaÁua ávÔpôq 3a8uKÚ)yujvoc Ka6ŕ|u.£vov érť oyou, \xexa x^ípac, äxov pipAÍov, T O U T O u.£v ÚK£Áap£ Mcouoéujc £LVat T O U KTĹoavTOc; Tál£pooóÁuu.a Kal ouoTr|oau.£vou T Ô £6VOÍ;, They dedicated, in a shrine, a sta of that creature whose guidance enabled them to put an end to their wandering and thirst, sacrificing a ram, apparently in derision of Ammon. (osel) When he found in there the image of a man with a long beard, carved in stone sitting upon an ass, he took it to be Moses, who built Jerusalem and brought the nation together, UCTÍVÁNÍ OSLA Jos. CAp. 2.7 in hoc enim sacrario Apion praesumpsit edicere asini caput collocasse ludaeos et eum colere ac dignum facere tanta religione, et hoc affirmat fuisse depalatum, dum Antiochus Epiphanes expoliasset templům et illud caput inuentum ex auro compositum multis pecuniis dignum. For Apion hath the impudence to pretend, that „The Jews placed an asse's head in their holy place." And he affirms, that "this was discovered when Antiochus Epiphanes spoiled our temple; and found that asse's head there made of gold; and worth a great deal of money." XTac. Hist. 5.5.4 (žádná socha), C D . 37.17.2, Lýdos4.53 KONVERTITÉ (PROSYLÉTISMUS)Tac. Hist. 5.5.3 Transqressi in morem eorum idem usurpant necquicquam prius imbuuntur quam contemnere deos, exuere patriam, parentes liberos fráTřěs vilia habere. 5.5.1 Nam pessimus quisque spretis reliqionibus patriis tributa et stipes illuc congerebant, unde auctae ludaeorum res, C D . 57.18.5a TU)V T£ 'lOUÓaLOJV TIOAAU)V EC, TpV 'Pú)U.r|V OUVEXBÓVTOJV Kal au^voúq TCOV éniYcopícov éq Ta acfrsTSpa £8n U£8LaTavTa)vt TOÚC; nAElovac; é*;ňAaa£v. Those who are converted to their wa> follow the same practice, and the earliest lesson they receive is to despise the gods, to disown their country and to regard their parents, children, ana brothers as of account. For the worst rascals among other peoples, renouncing their ancestral religions, always kept sending tribute and contributions to Jerusalem, thereby increasing the wealth of the Jews; As the Jews flocked to Rome in great numbers and were converting many of the natives to their ways, he banished most of them. ŽEBRÁCI uv. Sat 3.10-16 (nunc sacri fontis nemus et delubra locantur ludaeis, quorum cophinus fenumque supellex; omnis enim populo mercedem pendere iussa est arbor et eiectis mendicat silva Camenis), 6.542-547 cophino fenoque relicto arcanam ludaea tremens mendicat in aurem... Mart. 12.57.13 A matre doctus nec rogare ludaeus, The grove and shrine of the sacred fount are rented out To the Jews, who're equipped with straw lined baskets; Since the grove has been ordered to pay the nation rent, The Muses have been ejected, and the trees go begging No sooner does he give way, than a palsied Jewess will leave Her hay lined begging-basket to mutter her requests in an ear. nor the Jew boy, brought up to begging by his mother LIDSKÉ OBĚTI, KANIBALISMUS Jos. CAp. 2.8 ... ac postremum consulentem a ministris ad se accedentibus audisse legem ineffabilem ludaeorum, pro qua nutriebatur, et hoc illos facere singulis annis quodam tempore constituto. et compraehendere quidem Graecum pereqrinum eumque annali tempore saqinare et deductum ad quandam siluam occidere quidem eum hominem eiusque corpus sacrificare secundum suas sollemnitates et gustare ex eius uisceribus et iusiurandum facere in immolatione Graeci, ut inimicitias contra Graecos haberent et tunc in quandam that at last he inquired of the servants that came to him and was by them informed that it was in order to the fulfilling a law of the Jews, which they must not tell him, that he was thus fed, and that they did the same at a set time every year: that they used to catch a Greek foreigner, and fat him thus up every year, and then lead him to a certain wood, and kill him, and sacrifice with their accustomed solemnities, and taste of his entrails, and take an oath upon this sacrificing a Greek, that they would ever be at enmity with the Greeks; and that then they threw the remaining parts of the miserable wretch Damokritos, O Zidech (Suda) 'louSac; Kai'louSaToc;. O I L A a n o K p u o c ; laiopLKOc; KEpi'louSatcov cJ)r|GL: y p u o n v o v o u K£(t>aAhv K p o o g K u v o u v K a i K a r a TpLETLaV £ S V Q V CtypEUOVTEC; TtpOO£(j)SPOV K a i K a i a Xenxa xaq o d p K a q 6is£aivov K a i OUTCOC; dvripouv. Concerning the Jews, the historian Damocritus says that they used to worship the golden head of an ass, and every three years they hunted and attacked a stranger. They tore his flesh into thin strips and in this manner they killed him ZADNÝ PRÍNOS PRO LIDSTVO Jos. CAp. 2.13 AAAá 6auu.aaTOÚc; ávSpac; oú K a p s o y ň K a u s v olov Tsyvtuv TLVCOV súpsiác n oocfrla Ótgcbépoviac;, ... os. CAp. 2.15 ÁéyEL 6á K a l g c b u s o T á i o u c sívat Ttov pappápcov K a l 6tá T O U T O u.n,6áv eLq T Ó V 3lov sůpnua ouu.3s3A.no8at u.óvouc;. But," says Apion, "we Jews have not had any wonderful men amongst us, not any inventors of arts, nor any eminent for wisdom. ... he says that we are the weakest of all the barbarians, and that this is the reason why we are the only people who have made no improvements in human life Orig. Cels. 1.16 ... ó KéÁooc,, T O Ú C , Óá'louÓoúouc, O Ú K ňčĹooosv O U T E eiq oocboú Kapa6é^ao6aL O U T E EIC, á p y a í o u c Orig. Cels. 4.31 cJ)r|Giv louôaíouq án' Aíyúnrou ôpansraq ysyovsvai, jurjôsv TIÍÚTIOTE áčióÄovov noáčavTOLC, oůť év Äóvu) oúť ěv ápiůuúj aÚTOÚc; noie ysysvimévou (Kelsos) among the most ancient and learned nations, and should not deem the Jews worthy of a place among such, either for their learning or their antiquity, Dále vynechání Mojžíše ze seznamu významných osob/učenců e asserts that the Jews „were fugitives from Egypt, who never performed anything worthy of note, and never were held in any reputation or account." Jul. Contra Gal. 176 Tt&VTCOV Ö£ EBVCOV Kr|ÖÖU.£V0(; £ÖlOK£V EKELvoLc; u.£v oüÖEv oTtouOaTov n U£va, nULV Ö£ U.aKpCp KpSLTTOVa K a i ÖiacfrgpOVTa, G K O K E LT£ AOLKOV T O £ V T £ U 6 E V . Furthermore observe from what follows that God did not take thought for the Hebrews alone, but though he cared for all nations, he bestowed on the Hebrews nothing considerable or of great value, whereas on us he bestowed gifts far higher and surpassing theirs VYHLAZENÍ. ZNIČEN Sulpicius Severus Chron. 2.30.7 at contra alii et Titus ipse evertendum in přimis templům censebant, quo plenius ludaeorum et Christianorum religio tolleretur; quippe has religiones, licet contrarias sibi, isdem tarnen ab auctoribus profectas; Christianos ex ludaeis exstitisse; radice sublata stirpem facile perituram. But on the opposite side, others and Titus himself thought that the temple ought specially to be overthrown, in order that the religion of the Jews and of the Christians might more thoroughly be subverted; for that these religions, although contrary to each other, had nevertheless proceeded from the same authors, that the Christians had sprung up from among the Jews; and that, if the root were extirpated, the offshoot would speedily perish. 'Qc; AVTLOXOC; 6 (3aoiA£uc;, cfrnolv, ercoAiopKSi Td'l£poooAuu.a, ol 6£'lou6aioi uixpi M-£v TLVOC; CtVT£OXOV, £^ava\(jO0£VTCOV 6£ TOJV £TiLTr|6£L(jov drcdvToov hvayKdoGnoav rtepl 6KXAUO£(JOC; 6iarcp£o(3£uoao0ai. ol 6s TIAEIOUC; aula) TOJV CJHAOJV O U V £ 3 O U A £ U O V Kaid Kpdioc; alpqoav Thv TIOAIV Kai T O V£voc ap6nv dv£A£iv TCOV 1ou6alojv yovouc; yap drcdvToov £0voov dKOivoovriTOuc a v a l Trjc; rcpoc; aXko £0voc; emm&ac Kai TIO\£U.IOUC urcoAau.3dv£iv TtdvTacdrc£6£iKvuov 6s Kai TOUC; rcpovovouc; auToov ooc; do£3sic Kai uioouuivouc urco TOJV 8£OJV £^ dTtdonc Trjc; AIVUTITOU K£uva6£uu.£vouc;. King Antiochus besieged Jerusalem The Jews withstood the siege for some time; but when all their provisions were used up, they were forced to send ambassadors to him, to seek terms for a truce. Many of his friends urged him to storm the city, and to root out the whole nation of the Jews; for they only of all people hated to mix with any other nations, and treated them all as enemies. They suggested to him that the ancestors of the Jews were driven out of Egypt, as impious and hateful to the gods O U T O u.£v un£Xa(3£ Mcouascoc Eivai T O U KTiaavToq Td'l£poaoAuu.a Kai auaTn.aau.Evou TO EOVOC;, npoq 6E TOUTOiq youoGgThaavTOC Td ULadvEjpcoTta Kai napdvoua £8n TOLc'louSatoic' auTbc be aTuynaac; Thv ULoavBpooTuav ndvTcov EBVUJV EcpiA0Tiu.r|9n KaTaAuaai Td vouiua. 4 6L6 TU> dydAuaTi TOU KTLOTOU Kai TO) uTialOpu) flcoua) TOU 8 E Q U u£ydAnv uv Ouaaq, TO TE aiua npoa£X££v auTotq, Kai Ta Kpsa aKSudaac nqooexa^e TU> U.EV and TOUTOJV ^OJU.0) Tdq LEpdq auTcov BLJ3AQUC Kai TtEpiEXOuaac; Td u i a o f e v a vouiua mTappavai, TOV 6E a9avaTOV A E V O U E V O V nap auTOi^Auxvov Kai KaiouEvov d6iaA£UTTU)(; £v TU> vaio KaTaap£aai, TOJV TE KPSCOV dyayKdaai TtpoaEVEVKdaBai TOV dpxiepea Kai Touq dAAouq'lou6a[ouq. he took it to be Moses, who built Jerusalem and brought the nation together and who established by law all their wicked customs and practices, abounding in hatred and enmity to all other men. Antiochus therefore, abhorring their antagonism to all other people, triecT his utmost to abolish their laws. 4 To that end he sacrificed a great swine at the image of Moses, and at the altar of God that stood in the outward court, and sprinkled them with the blood of the sacrifice. He commanded likewise that the books, by which they were taught to hate all other nations, should be sprinkled with the broth made of the swine's flesh. And he put out the lamp (called by them immortal) which burns continually in the temple. Lastly he forced the high priest and the other Jews to eat swine's flesh. Jos. Ant. 13.8.2 6 6E &TI(JOG&U.£VO(; i p v smpouAnv TCOV u.£v TiapaivouvToov ejeXevj TO s8voq 6id i n v npoc; aAAouc; auTtov irjc; Staiinc ayj^tay OUK £(J)p6vTL^£v, ... Suda - Atasthala (Arrianos, Parthika) 6 6E Tpouavdc; Eyvco u.sv, EL napELKOL, s£sA.sTv TO s8voc: EL 6E [xf\, aAAa auvTPLi|jac y£ TtauoaL xrjc; a y a v So he rejected the counsel of those that would have him utterly destroy the nation, by reason of their way of living, which was to others unsociable, ... "Trajan decided, if it was possible, that he should remove the tribe; but if not, that he should crush them and put an end to their exceeding recklessness." RŮZNÉ POZNÁMKY Juv. Sat. 14.96-106 quidam sortiti metuentem sabbata patrem nil praeter nubes et caeli numen adorant, nec distare putant humana carne suillam, qua pater abstinuit, mox et praeputia ponunt; Romanas autem soliti contemnere leges ludaicum ediscunt et seruant ac metuunt ius, tradidit arcano quodcumque uolumine Moyses: non monstrare uias eadem nisi sacra colenti, uaesitum ad fontem solos deducere uerpos. sed pater in causa, cui septima quaeque fuit lux iqnaua et partem uitae non attigit ullam. Then there are those that, blessed with a father who Reveres the Sabbath worship only the clouds in the sky And its spirit, who draw no distinction between the pork From which their father had to abstain, and human flesh, And who swiftly rid themselves of even their foreskins. It's their custom to ignore the laws of Rome, the Judaic Code being that which they study, adhere to and revere; The Pentateuch, the mystic scroll handed down by Moses: Nor do they reveal the way to anyone but a fellow-believer; Leading only the circumcised, when asked, to the fountain. It's the father that's to blame, treating every seventh day A s a day of idleness, separate from the rest of daily Ufa Iutilius Namatianus, de Reditu suo 1.387- 98 9reddimus obscaenae convicia debita qenti quae genitale caput propudiosa metit: radix stultitiae, cui friqida sabbata cordi, sed corfriqidius reliqione sua. septima quaeque dies turpi damnata veterno, tamquam lassati mollis imago dei. cetera mendacis deliramenta catastae nec puerum in somnis credere posse reor. atque utinam numguam ludaea subacta fuisset Pompeii bellis imperiisque Titi! latius excisae pestis contagia serpunt, victoresgue suos natio victa premit. We pay the abuse due to the filthy race that infamously practises circumcision: a root of silliness they are: chill Sabbaths are after their own heart^yet their heart is chillier than their creed. Each seventh day is condemned to ignoble sloth, as 'twere an effeminate picture of a god fatigued. The other wild ravings from their lying bazaar methinks not even a child in his sleep could believe. And would that Judaea had never been subdued by Pompey's wars and Titus' military power. The infection of this plague, though excised, still creeps abroad the more: and 'tis their own conquerors that a conquered race keeps down KŘESŤANSTVÍ Suet. Cl. 25.4 ludaeos impulsore Chresto assidue tumultuantis Roma expulit. Since the Jews constantly made disturbances at the instigation of Chrestus, he expelled them from Rome. LITERATURA Bloch, R. (2000). Geography without Territory: Tacitus' Digression on the Jews and its Ethnographic Context. In Feldman, L. (1988). Pro-Jewish Intimations in Anti-Jewish Remarks Cited in Josephus' "Against Apion." The Jewish Quarterly Review, 78(3/4), 187-251. Stern, M. (1974-1984). Greek and Latin Authors on Jews and Judaism. 3 Vols. Jerusalem: Israel Academy of Sciences and Humanities. Schäfer, P. (1997). Judeophobia: Attitudes towards the Jews in the Ancien World. Cambridge: Harvard University Press.