Chapter XIII: The Opposition in Its Social Aspect

Footnote 185:

Horace, Sat. I. v. 100.

Footnote 186:

Apuleius, Florida, i. 6.

Footnote 187:

Anthol. Pal. v. 160. Reinach, Textes, p. 55.

Footnote 188:

Fg. hist. gr. iii. 196; Reinach, Textes, p. 42.

Footnote 189:

Journ. Hell. Stud. xii. 233 seq.

Footnote 190:

Pausanius, X. xii. 9; Suidas, s. v. Σαμβήθη; Sibyllina,
iii. 818.

Footnote 191:

Valerius Maximus, I. iii. 3.

Footnote 192:

Shab. vi. 2, 4, but cf. Demai iii. 11, and Erub. i. 10.

Footnote 193:

Cf. above, ch. VII., n. 2.

The letter of Dolabella to the Ephesians, cited in Josephus, Ant. XIV.
x. 12, makes it perfectly clear that if the Sabbath restriction had
actually been enforced in the sense indicated, Jews would have been
wholly useless for the army. But we have seen that they not merely
fought their own battles, but engaged freely as mercenaries. We can
therefore understand the passage in Josephus only in the sense of an
attempt to escape conscription with the other Ephesians, by alleging
an extreme application of the Sabbath principle.

The other passage in Josephus (XVIII. iii.) is in direct contradiction
with other sources, and will be discussed later.

Footnote 194:

Saguntum, Livy, XXI. xiv. Abydus, Livy, XXXI. xvii. Cf. also Livy
XXVIII. xxiii.

Footnote 195:

Cic. De Nat. Deor. ii. 28, 71, his _fabulis spretis ac repudiatis_....

Footnote 196:

Reinach, Textes, p. 17. Cf. above, p. 93.

Footnote 197:

The word itself does not occur in Homer. However, Od. ix. 478, the
taunt is flung by Odysseus, the blind monster,

σχέτλι’, ἐπει ξείνους οὐχ ἄζεο σῷ ἐνὶ οἴκῳ
ἐσθέμεναι τῷ σε Ζεὺς τίσατο καὶ θεοὶ οἄλλοι..

Footnote 198:

Arrian, Anab. I. ix. 9-10.

Footnote 199:

Il. iii. 207; Od. iii. 355; vii. 190.

Footnote 200:

Plutarch, Lycurgus, xxvii.; Ael. V. Hist. xiii. 16; Thuc. i. 144.

Footnote 201:

Juvenal, Sat. xv. 93-131.

Footnote 202:

Cf. the undoubted instances of the Gallus-Galla, Graecus-Graeca
sacrifices at Rome. See article, Gallus et Galla, in Pauly-Wissowa
Realenzykl, especially the unwilling testimony of Livy, XXII. lvii. 6.

Footnote 203:

The Tauric Artemis was considered a barbarian goddess, but received
the veneration of Greeks, and of her we read, Eur. Iph. Taur. 384,
αὕτη δὲ θυσίαις ἥδεται βροτοκτόνοις. The sacrifices of
the Trojan captives at the funeral of Patroclus, the sacrifice of
Polyxena, Astyanax, and Iphigenia are sufficient evidences of the
familiarity of the practice to Greeks. An historical instance is the
atonement-sacrifice of Epimenides at Athens. Diog. Laert. i. 111, 112;
Athen. xiii. 602 C.

Footnote 204:

For the Gauls, cf. Strabo, iv. 198; the Thracians, vii. 300; the
Carthaginians, Verg. Aen. i. 525.

Footnote 205:

The question of the Molech sacrifices in Palestine is too uncertain
and complicated to be treated here in full. Doubtless some Jews at
various times sacrificed to Molech; but some Jews in Greek times
sacrificed to heathen gods, or, at any rate, adored them while still
professing Judaism, and throughout the Middle Ages individual Jews
indulged in superstitious practices severely reprobated by the rabbis.
The passage in Jeremiah (xxxii. 35) does not necessarily imply that
those who took part in these rites deemed themselves to be worshiping
Jehovah.

Footnote 206:

Reinach, Textes, p. 121.

Footnote 207:

Sat. xv. 78-81 and 93 seq.

Footnote 208:

Sat. xiv. 103.

Footnote 209:

It is a curious and instructive fact that Chinese have charged
Christian missionaries with precisely this same crime, _i.e._ of
kidnapping and killing children as part of their religious ceremonies.