Chapter XI: The Jewish Propaganda

Footnote 143:

Cumont, Les religions orientales dans le paganisme romain, gives the
best and clearest account of the spread of these foreign cults. The
Cabiri came from Samothrace. They were generally referred to as
Θεοὶ μεγάλοι, and are found in many parts of the empire.

Footnote 144:

Athenian criminal statutes often contain in the penalty clause
καὶ τὸ γένος αὐτοῦ. Cf. Glotz, La solidarité de la
famille dans le droit Ath. Cf. for Teos C. I. G. 3044.

Footnote 145:

Homer, Odys. xi. 489-491.

Footnote 146:

Frequently pictured relief (Gardner, Greek Sculpt. p. 136) formerly in
the Sabouroff Coll. Pl. i., Ath. Mitth. 1877. Taf. xx-xxiv.

Footnote 147:

Il. iii. 243-244; v. 638-651; xviii. 117-119.

Footnote 148:

Cf. the translation of Menelaus, ch. I, notes 28, 29.

Footnote 149:

Hymn in Dem. 480-482.

Footnote 150:

Ben Sira knows of no life after death except Sheol. Perhaps it is
better to say that he refuses to acknowledge any. His repeated
affirmations have the air of consciously repudiating a doctrine
advanced by others. The author of Wisdom (iii. 4) is sure of an
immortality of the elect. It is in the apocryphal literature
generally, in Enoch, the Testaments of the Patriarchs—most of them
written in the first century B.C.E.—that the scattered and
contradictory references to a future life are to be found.

Footnote 151:

Josephus, Wars, II. viii. 14. His words are (οἱ
Σαδδουκαῖοι) ψυχῆς τε τὴν διαμονὴν καὶ τὰς καθ’ Ἄδου
τιμωρίας καὶ τιμὰς ἀναιροῦσι. The passages in Josephus are our
only contemporary authority for the sects and their differences; and
Josephus was a Pharisee. The word αναιροῦσι would in this
context naturally have the meaning “deny,” but it might also simply
indicate that the Sadducean belief on the subject was, in his opinion,
so vague or so qualified as to render their whole transcendental
scheme ineffectual. It is, however, more natural to give the word its
dialectic sense (Cf. Plato, Rep. 533 c).

Footnote 152:

Joseph. Ant. XIII. x. 10. Kid. 43 a.

Footnote 153:

The vision of a Messianic age in Isaiah ii. 4, and Micah iv. 1,
expressly includes the gentiles. This is the more important as it is
highly likely that both Micah and Isaiah are here quoting an ancient
and widely-accepted prophecy.

Footnote 154:

There is no direct evidence about the extent of proselytizing in
pre-Maccabean times. But there are two forms of proselytizing which
always seemed natural and even inevitable to a man of ancient times.
The slave, and the stranger actually resident under the roof of a head
of a household, were, however foreign in blood, practically members of
that household, and it was a small step when they were brought
formally into it by appropriate ceremonies. So the first Biblical
reference to circumcision especially notes that not merely Abraham but
all his household, the slaves born there and those bought of
strangers, were circumcised (Gen. xvii. 23, 27).

The גר, μέτοικος, the sojourning stranger,
is expressly held to the observance of the religious prohibitions. Ex.
xii. 43; Lev. xvii. 12. And the relative frequency with which such a
stranger became a full proselyte is indicated by Ex. xii. 48, and Num.
ix. 14. It is true that the נכר or “stranger in blood” is
treated with extreme rigor by Nehemiah, xiii. 30, but it is this same
נכר who is referred to as a proselyte in Deutero-Isaiah
(Is. lvi. 3, 6).

Footnote 155:

Ab. R. Nat. ii. 1.

Footnote 156:

Josephus, Ant. XV. viii.

Footnote 157:

Josephus, Wars IV. iv.; VII. viii.

Footnote 158:

Cf. Catullus, LXIII. The archigallus was not permitted to be chosen
from Roman citizens till the time of Claudius.

Footnote 159:

This genre seems to have first taken literary form at the hands of
Bion of Borysthenes, a pupil of Crates, who was himself a pupil of
Diogenes.

Footnote 160:

Wisdom of Solomon xiv. 12-14. Cf. also the entire thirteenth and
fourteenth chapters of Wisdom.

Footnote 161:

In Dan. x. 13-20 angels, or “princes,” are the patrons of the various
nations, as also in the Testaments of the Patr. (Test. Naph. 9). That
fact of itself indicates a belief in the reality of the divine
protectors of the heathen nations. And the “devils,” שדים
(Deut. xxxii. 17), and שעירים (Lev. xvii. 7), are very
likely the local gods.

Footnote 162:

Philo, De Specialibus Legibus, ch. 7.

Footnote 163:

We have already noted the ancient prophecy cited in Is. ii. 4 and
Micah iv. 1. The fullest statement of this universalist aspiration is
in Malachi i. 11, and i. 14.