Because, let’s face it, every story is more interesting with lightsabers. You’re welcome.
Joel is right, I’ve totally committed the biggest ruse in the history of ruses. Clearly I’m just making it all up that I attend Rutgers.
First, I got myself a Rutgers.edu email account (because anyone can, apparently).
Next, I got me a student ID and a password (because master thief), which I then used to register for classes (but of course I won’t ever go—muahahahaha!) and pick my majors (I’m so tricksie).
Then, I hired a Special Effects crew to manufacture a set that looks identical to the Rutgers campus in New Brunswick. After which, I took crappy iPhone pictures of myself on set so people would think I was going to class.
But not before buying all of this Rutgers gear so I could look and act the part.
And clearly this is all legit, since this is way more believable for some people than the fact that I actually attend Rutgers (obvi).
UPDATE: Apparently the other question raised is whether or not I went to Montgomery County Community College (I don’t know why this is a thing). It seems Mr. Ellis doesn’t know how to fact-check even the most basic things. Here is the note in question.
Whiskey. Tango. Foxtrot.
So what Mr. Ellis doesn’t understand is that I attended MontCo when I was first going back to college. As many students here in the United States do, I went to a community college first because it is (a) cost effective and (b) it was nearby. I seriously lived a few blocks away. It was perfect. I transferred out of MOntCo to Northampton Community College when I moved away and went there for about two semesters until I transferred again to Rutgers University. Again, typical of many college students, I transferred into a 4-year institution when I had enough credits and a great GPA (since I had been out of school for six years when I initially started considering college).
But Mr. Ellis doesn’t get that because he has no clue how academics function, or even the basic inclination of how college works or how typical students plan ahead because he has no academic background whatsoever. He’s also too dense and far too set in his ways to even be bothered to fact-check the most minuscule information. Of course MontCo has no record of me as a student there right now; I transferred out in 2011. That was 3 years ago. But I still have access to my Student Portal:
My name is clearly visible as logged-in; you can get access to this unless you’re a student with a log-in. But I really don’t expect Mr. Ellis to care. Since he has his own delusional world view where, in it, I am a deceitful, angry con-man who throws stones at True Academics™ which is how Mr. Ellis sees himself. And so in order to keep his mental delusion set in stone, he has to fabricate a world where I’m the bad guy and he is the good guy and any information contrary to that must be deleted or destroyed (which is why he deletes comments that contradict his claims on his FB page). It’s pretty tragic and in a way I really feel bad for Mr. Ellis. I do, I pity him. It must be lonely in his closed-in fictional world.
As some of you already know, after two years at Rutgers, at the end of the current semester, I will be transferring out. This was a hard decision for me, but one I have had to make out of a growing necessity—which I shall explain below.
This all started in January. We were already one week into classes; all the books I needed–$100 later—were purchased and on their way to me. I was prepped for an exciting semester, taking a few courses I was really excited about. One was ‘God, Sex, and Violence in the Old Testament’ and the other was on the Historical Socrates. On the former, I had a good grasp of the material already and had developed a good relationship with the instructor, with whom I’ve had several very useful and informative conversations. The latter course I needed to satisfy a requirement for my Classics program and I was very interested to see how the class was taught in relation to my Historical Jesus class from last semester (were the methods, assumptions, and criterion used in the different fields similar or different, for example?).
I received a rather bizarre email at 7:30 in the evening while I was working on homework. I was informed that I would have to drop my Gods, Sex, and Violence class because it did not satisfy any of my graduation requirements. I immediately grew suspicious—a spam email maybe? It made no sense. It was offered by Rutgers, I am a Rutgers student, I’m double-majoring and I knew it counted towards my generic ancient history major. So what gives?
I immediately wrote to the advising office who then informed me that because it was offered by Rutgers Camden (satellite campus) and not Rutgers main (at New Brunswick), it would not meet the criteria necessary to count towards my graduation, so I had to drop it now or they would drop it for me.
So quick recap: 1 week into the semester, books ordered, classes paid for, email ultimatum issued demanding I drop a class. Got that all? Okay.
Now I’m in a predicament. It’s a week into the Spring term, I now have to frantically try to find another class (not an easy task after a week has gone by—most are full, closed, or don’t count towards my degree). I am doubly-screwed because I am taking the courses online due to the terrible weather in the winter months and commuting over an hour and a half to classes after working a full 8 hours is unbearable normally, but then throw in the winter we’ve had this year (and the fact that Rutgers NEVER, EVER cancels classes—EVER) and it is just more miserable. So I am extremely limited to what classes I can take (RU does not have a very well developed online program for nontradition students).
So I called—because by this time I was livid—and spoke with someone who seemed to be having a bad day. I was confused since I had taken a class last semester on the Camden campus through their online program to get a few more credits and I had not received this email or any indication that I should be dropping the class. Well, she informed me, they let me slide that time—but it still didn’t count. Full stop.
Yes, you read that right—it isn’t bad enough that they wait until a week into the term to let me know I’m wasting my money, Rutgers didn’t feel a need to inform me that I was taking a class last semester that didn’t count towards my degree (not even electives). I just threw away $2500. Seriously, I might as well just go burn my money.
You may be asking–$2500? Wha? Yep. You see, as a nontraditional, out of state, part time student, I am paying $809 per credit hour. You would think with all that dough I’m shoveling out, Rutgers would have a more helpful administrative staff. And this isn’t the first time I’ve gotten the infamous RU Screw.
I settled for another class I didn’t want to take, but being a week late meant I was a week behind (two weeks actually, by the time my books came and I had access to the course because, apparently, technology).
Don’t get me wrong, I love Rutgers. I love the brand. I enjoyed walking down the sacred path and the lively discussions during class and having professors who get it, and who know what they’re talking about. But I just can’t afford it anymore—I can’t continue to shovel out that kind of money (or throw it away)—when I don’t feel I’m being treated like a student (more like a commodity). I pay so much more money per credit hour than an instate, on-campus, 18-something and yet I get thrown under the bus. And I just can’t take it anymore.
And it’s sad, it really is. Rutgers has really grown on me. But the other issue that I had to take into consideration is the travel time and the fact that I’m no spring chicken. I’m dangerously approaching 31 (which technically isn’t old, but it is when you consider that I’ve got another few years of undergrad work to do and I still have to go to grad school). I’m actually, literally, wasting time because there is no way I can go to morning or afternoon classes without quitting my job—which won’t happen because bills.
And this isn’t Rutgers fault, per se. But what is annoying is that they don’t offer any solid online programs. I mean, being in a class room is fantastic, but you don’t really need to be ‘present’ to be present anymore. Technology has dated the old-school in-class need, with programs like Skype and Google Hangout, you don’t have to be physically in a room with 30 other kids to have a lively and interactive lecture. But Rutgers is insanely slow to catch up to this and it is leaving students like me in a bad place financially (because we pay the same rates that other commuters and on-campus students pay) and mentally (because we have a harder work load and less options).
I know I’m not alone in this either. A lot of my classmates have expressed similar dissatisfaction with Rutgers’ ecollege programs. I’m pretty sure other nontrad students like me have had (or are having) similar experiences.
The good thing about transferring into another program is that all of my credits have been excepted (so I don’t have to burn all my cash and watch it disintegrate after all). The school is fully accredited (by a proper accrediting institution—thanks to Chris for looking into it all for me), I can get my whole degree online, and it is way, way less expensive (about $240 per credit hour). But there are downsides.
For one thing, the brand isn’t as well recognized as Rutgers and I can’t double-major anymore (and they don’t offer a Classics program, only a basic history program). That’s fine because I can still get into grad school with it, and really it is the grad school that really matters. But by then I’ll be a bit more ahead, have some money saved (I was blowing through $80 a week on gas commuting to Rutgers 3-4 nights a week last year), and have more publications under my belt.
So here it is. I am still at Rutgers until the end of the semester. But before the summer comes, I’ll have to say my goodbyes. It’s been fun, I had a blast, but I have to get along now (and by ‘now’, I mean in a few months).
Many of my secular friends are having a hard time coping with Pope Francis, and I understand why. He’s an enigma. We’ve all borne witness to the likes of Pope Benedict, whose status as a theologian was overshadowed by his callous attitude and many missteps.
Pope Francis is in some ways Benedict’s polar opposite. Being a Jesuit—the first ever to hold a Papal tenure—he is humble, attempts to live a simplified life, and understands the plight of the impoverished. He goes out at night and takes care of the sickly. He finds humility to be a worthwhile attribute so much that he refuses to stay in the expensive Papal suite. He gives up the Pope Mobile for an antique. He speaks out against Capitalism. He walks the walk… even literally.
Meanwhile, Benedict’s tenure saw scandals galore: money laundering at the hands of the Vatican bank played into the notion of a Vatican City awash in Capitalism rather than the ethical behavior one expects to find at the Holy See. He fumbled—like Bush did with FEMA during Katrina—when it came to dealing with allegations of pedophilia in the clergy. We witnessed the proclaimed center of Catholic morality, including god’s chosen witness on earth, fall into corruption.
Rightly the secular masses are somewhat skeptical—why Francis to replace Benedict? Is this the new face of Catholicism or just the guy they are using to spin the church right before they fall back into corruption once he is gone—like a placeholder for the second coming of Ratzinger? Frankly, I don’t believe the highly-conservative heads of the College of Cardinals would have cast their votes for someone like Francis if they knew he was going to turn as many heads as he has; they have never cared about public opinion before and I doubt highly that they had a change of heart about it. So the conspiracy theories that Francis is a Publicity Stunt for a dying church is growing a little tiresome.
But while there are your typical conspiracy nuts out there (especially those who just flat out hate religion, or just Catholicism in general), other secular individuals are just downright impractical. They want Francis to allow women priests, to open up the doors to gay marriage in catholic churches, and if he doesn’t heed their demands, well, then he’s a terrible nonliberal, who does not belong in his position of authority.
Let me be clear: I’m not an atheist, yet nor am I a Catholic (in the practicing sense, but I do believe in a supreme being). But I was a Catholic—raised into the faith and traditions and the shame (as every good Catholic, even former Catholics, knows well)—and so I am sympathetic towards Catholicism. For me, even as an Apostate, Catholicism represents the earliest, most ‘accurate’ variant of what might be considered ‘actual’ Christianity; that is to say, it represents, to the best of its ability, the oldest continuing sect of what came from the Romanization of the dogmatic eschatological traditions of the 4th Century (which had already changed dramatically—perhaps almost entirely—from the initial post-Easter kerygma). I’ve got a bias and I know it.
However I’m not one to let the church off easy for its many sins. I’ve written scathing articles against the treatment of women, on confessional institutions that limit academic freedom of thought and research, and on certain conservative interpretations of the Bible. In this respect, I am as much a Catholic as any other—one who is both reverent of its place in the world but skeptical of its own hierarchical claims to authority (said with only part of my tongue in my cheek).
Yes, I do think that the Magdalene Laundries were horrific. Yes, I think the Crusades were unfortunate and a tragedy—especially for Muslims and Jews. And, absolutely, I agree with anyone who thinks that every priest who has sexually assaulted or abused another human being—whether that be a child or a woman or a man—should be tarred and feathered and stuck out in the gallows at which people to throw rotten food. And yet somehow I can’t think of a reason why I should let these terrible and historic events overshadow the present.
I’m not going to sit here and tell you all not to judge the people, or even people in general, because I think that is unrealistic. Our world wouldn’t run if people weren’t judged by other people (it makes more sense the longer you think about it). But maybe I’m just a stickler for judging individuals based upon their circumstances and context rather than taking the whole institution as a whole. Maybe I don’t want to hold Francis responsible for the sins of his church fathers.
Would it be awesome if women were allowed into a priestly role? Yes. Shouldn’t the church allow gay marriages? It would certainly be great for all those practicing Catholics who are also gay and who love just as deeply as a straight Catholic. But let us be realistic here. That isn’t going to happen now. There are lines drawn in the sand. It is a glorious thing when a Pope decides that it is time to cross one of those lines, let alone several—but we cannot expect total reform. The Catholic church is a huge and ancient institution (which is a pleasant way of saying that parts of it are rather dated). Things must happen slowly in order to take hold.
Granted, Francis is accountable for his own actions, in his own time (presently), in the broader context of the current state of the church. And right now they are the actions of a decent man trying to desperately to teach his fellow Christians how to ‘Christian’ correctly—at least the way he sees as ‘correct’. Given his predecessors, that is a tremendous leap forward. We should take that for what it is and be grateful. Any man who risks his own life to sneak out and feed the poor—especially after angering so many dangerous people—is a man who is heroic. When was the last time we had such a Pope? That is why I support him. Dimidium facti qui coepit habet. Given time, it is my thinking that his accomplishments will be the light which shines the path for those who follow.
Minimalist Scholar: “Meh.”
Dead Sea Scroll Scholar: “I think it is very likely that Tauriel may have existed in a precanonical form of the book, which very well might be lost in a jar in a cave.”
Q-Scholar: “I believe that if we analyze the Jacksonian variant and the Tolkien variant we might come to find a hypothetical original, which we shall designate as the Hypothetical-V (for Valar) Source.”
Confessional Theologian: “It was a fine movie, but absolutely wrong. Only what is in the Hobbit book is the true word of Tolkien and all other additions are late heresies.”
Gnostic Scholar: “I prefer the additional movie material to the original book. Honestly, I don’t see what all the fuss is about.”
Old Testament Theologian: “I can definitely see the influence of the Davidic narratives on the story of Bilbo and the Dwarves.”
New Testament Theologian: “Whaaa…? David? I think you mean Jesus.”
Old Testament Theologian: “Same difference.”
Atheist Scholar: “I’m still irritated that Tolkien’s world has a Christian version of heaven and an afterlife in it. WTF?”
Liberation Theologian: “I really appreciate the character of Bard; his plight is so common among God’s children, and Peter Jackson did such a great job of orchestrating the evils of economic greed and social injustice in the political hierarchy of Lake Town and the downfall of Thorin as his mind is taken by the power of the Arkenstone.”
Conservative Catholic Theologian: “Goodness you talk too much.”
Liberation Theologian: “When I can get a word in, while you’re not yelling over us, I take it.”
Anglican Theologian: “C.S. Lewis beats Tolkien any day.”
Minimalist Scholar: “Meh.”
Progressive Christian Scholar: “I think the love between Tauriel and Kili is a beautiful thing; it shows us that love can happen anywhere between any group of people, regardless of their differences. It shows us that love is a complicated emotion and, like the love of God, knows no boundaries.”
Confessional Theologian: “Heresy!”
Conservative Catholic Theologian: “Ew.”
Progressive Christian Scholar: “Oh, shut up you two.”
Conservative Baptist Scholar: “Any love that is not between one human man and one human woman is an abomination against the Lord. Also since all the female Dwarves have beards, we can safely assume that this movie is all part of some grand homosexual agenda.”
Maximalist Scholar: “We’ve discovered the remains of a building which might be an example of an early Gondorian style synagogue. We’ve finally proved that Middle Earth was a real thing!”
Minimalist Scholar: “That’s…pretty stupid.”
Mormon Scholar: “We have our own version of ‘The Hobbit’ and it is waaayyyy better than yours. And it is written in a different language–reformed Tolkieneese–so take that all you non-Mormons!”
Confessional Theologian: “Can we all agree to just ignore that guy?”
Methodist Scholar: “Can’t we all just agree that the movie and the book are separate entities and should be judged as such, without muddying the water and acting as if they should all be grouped together in the same category (and therefore hold them to the same standards)? I mean, we all can usually separate the Gnostic Gospels and the Canonical Ones in this way—can’t we at least make a mental attempt to do the same thing when it comes to Tolkien?”
There seems to be some great confusion in the public media about the definition of ‘scholar’ and what it means, how it is actually used, and to whom it applies. When it comes to defining ‘scholars’, journalists seem to have the hardest time actually determining who fits the bill; those that actually have earned that title are confused, for instance, with scientists (and are sometimes labeled as such), whereas those with no credibility whatsoever are given the esteemed honor of being a ‘scholar’ or ‘historian’ or ‘expert’.
This became clear ages ago, but over the last few years this phenomenon has really picked up with some frightening speed. Clearly so is the example of how the Elkington’s (and their fake lead codices) were labeled as ‘Egyptologists’ (a title given to someone with a graduate or PhD degree in the field of Egyptology), ‘Biblical Scholars’, and ‘experts’. More recently this has been the case with Mr. Joe Atwill (who incidentally calls himself a ‘Biblical Scholar’). In the hope of clarifying this issue for the press and laypeople out there who may not know what words mean, I’ve devised this post.
First, a layperson who self-publishes a book on something isn’t an ‘expert’. They may be considered an enthusiast, an amateur, a hobbyist, a thrill-seeker. These are polite titles. More often than not, however, people who only self-publish do so because they do not want to have their ideas vetted by pesky things like editors, peers, or actual experts. So less polite, but certainly more accurate, titles for many of these sorts of individuals might be ‘conspiracy theorist’, ‘loon’, or ‘Indiana Jones Wanna-be’ (actually this isn’t a complement).
Second, let us stop calling the self-published tomes of these sorts of people, who have zero credibility, ‘theses’. This isn’t a thesis. To a layperson, with no background in the relevant field, any claim or argument that is new to them will appear to be ground-breaking. That doesn’t mean that it is actually new, or useful, or even correct.
The purpose of peer review, of academic vetting, is to determine how well an argument or hypothesis can withstand criticism. If the author of this book does not bother to go through this process, even unofficially, by having his book examined by experts prior to publication, then s/he does not have any grounds to claim that it is anything spectacular. That isn’t to say that an uncredentialed person cannot produce a solid book on a subject. It may actually be ground-breaking, it may be earth-shattering, but if it hasn’t been vetted by other people with credentials then there is no means by which one can claim that it is.
Third, if you are ever unsure about whether or not someone has produced a new theory, and you are curious if this individual is trustworthy, as a journalist you have several options: (1) Google their CV—if they have a CV, check to see if they have some credibility (are academically published, have formal education or training in the relevant fields, etc…), (2) if you don’t trust Google, ask other scholars (your local University has them; they are underpaid—but they will help you), (3) engage with the material yourself (instead of, you know, just republishing the PR Web article or press release without any critical thoughts about it), (4) provide a basic caveat emptor that you are (presumably, as a journalist) not qualified to judge the arguments in the book and request your readers investigate the issue on their own critically, (5) don’t automatically label them as a Scholar, but look for signs (do they have a graduate degree or doctorate? Have they at least been published academically? Have they some engagement with scholars in a critical way? Are other scholars—not laypeople—praising their work? Aim for at least two of these three things before giving an individual press time).
What is perhaps most important to remember is that what you write will resonate with laypeople—your work, as journalists for professional news outlets, gives legitimacy to an idea. So choose wisely and carefully. It is your responsibility to examine the individual and the sources and their theories before you write on them. If you fail to do so, you fail your audience. The second you publish that article, it will be shared one-hundred, one-thousand, perhaps tens-of-thousands of times during its lifespan (before being dumped into a pay-wall archive). So please, for the love of Pete, take the time needed to make sure that you are not putting a crank and their crazy conspiracy theory on a pedestal before you publish. There is nothing more embarrassing for a journalist, I imagine, than highlighting a concept that is absolutely beyond credible. And it drives people like me, who take history seriously, to drink.
(Author’s Note: I think it is important to state here that I have been diligent, over the past few years, to correct people about my credentials–those who confuse me for a scholar or an expert, I am quick to point out to them that, while I am a student, and I am in the guild, and I am academically published, that does not ipso facto make me an expert, a scholar, or professional historian. When I publish, I vet my scholarship against other qualified, credible people so I know that what I put out to the guild is interesting and useful. I haven’t always been so careful; in my past, I have made mistakes–quite similar to those made by Atwill, Ellis, Elkington, Jacobovici, and others–and I have worked hard to correct them. So this all comes from experience; experience in the guild and outside the guild. I think that this is vital: even though I could, by all means, consider myself a historian–as both a member of the guild and as a published academic–I refuse to do so until I have the laurels and the degrees to back that up. This is the difference between who I was, and who I am; it is the difference also between Atwill and me.)
Halloween is my favorite time of year for various reasons: Scary movies, costume parties, overloading on tons of sugary goodness. But I am also reminded about the fact that many of our spooky superstitions–vampires, ghosts, and werewolves–have come to us from thousands of years ago. That, in and of itself, is a little freakishly cool, don’t you think? That people, thousands of years ago, living in Athens or Rome or Alexandria, had the same basic fearful ghouls that we shiver over today. Compiled here in this post are a few examples from Classical, Jewish, and Christian sources that involve tales of the haunted, the horror-ible (See what i did there? Horror+horrible! I’m so clever), the frighteningly cool. Enjoy… if you DARE! Muahahahaha!
The Walking Dead
“If thou dost not give me the Bull of Heaven, I will smash the doors of the Nether World, I will place those above below, I will raise up the dead eating and alive, so that the dead shall outnumber the living! (Ishtar to Anu, Epic of Gilgamesh, VI.94-100)
And this shall be the plague wherewith the Lord will smite all the people that have fought against Jerusalem; Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth. (Zechariah 14.12)
The tombs also were opened. And many bodies of the saints who had fallen asleep were raised,and coming out of the tombs after his resurrection they went into the holy city and appeared to many. (Matthew 27.52-3)
Ghosts and Specters
Disembodied now, I hover as a wraith over my mother’s head, riding for three long days upon the air, three hopeless days of suffering and fear since she left Troy and came to Chersonese. Here on the shore of Thrace, in sullen idleness beside its ships, the whole Achaean army waits and cannot sail. For Achilles’ ghost appeared, stalking on his tomb, wailing, and stopped the ships as they stood out for sea on the journey home. He demanded my sister Polyxena as a prize, the blood of the living to sweeten a dead man’s grave….On this day destiny shall take my sister down to death. Ah you, poor mother, you must see your two last children dead this day, my sister slaughtered and my unburied body washed up on shore at the feet of a slave. These were the favors I asked of the gods below—to find my mother and be buried by her hands—and they have granted my request. Now I go, for there below I see my mother coming, stumbling from Agamemnon’s tent, still shaken by that dream in which she saw my ghost. (Euripides, Hecuba 30-54)
Then the woman said, “Whom shall I bring up for you?” He said, “Bring up Samuel for me.”When the woman saw Samuel, she cried out with a loud voice. And the woman said to Saul, “Why have you deceived me? You are Saul.” The king said to her, “Do not be afraid. What do you see?” And the woman said to Saul, “I see a god coming up out of the earth.”He said to her, “What is his appearance?” And she said, “An old man is coming up, and he is wrapped in a robe.” And Saul knew that it was Samuel, and he bowed with his face to the ground and paid homage. Then Samuel said to Saul, “Why have you disturbed me by bringing me up?” Saul answered, “I am in great distress, for the Philistines are warring against me, and God has turned away from me and answers me no more, either by prophets or by dreams. Therefore I have summoned you to tell me what I shall do.”And Samuel said, “Why then do you ask me, since the Lord has turned from you and become your enemy? The Lord has done to you as he spoke by me, for the Lord has torn the kingdom out of your hand and given it to your neighbor, David. Because you did not obey the voice of the Lord and did not carry out his fierce wrath against Amalek, therefore the Lord has done this thing to you this day.Moreover, the Lord will give Israel also with you into the hand of the Philistines, and tomorrow you and your sons shall be with me. (1 Samuel 28.11-19)
Prophets and Curses
Germanicus’s conviction that he had been put under a spell by Piso aggravated the disease. They dug up the floor and the walls and found remains of human bodies in them, spells and binding curses, and the name of Germanicus inscribed on lead tablets, ashes half-burned and smeared with gore and the other evil devices by which it is believed that souls are devoted to the infernal powers. (Tacitus, Annals 2.69)
He went up from there to Bethel, and while he was going up on the way, some small boys came out of the city and jeered at him, saying, “Go up, you baldhead! Go up, you baldhead!”And he turned around, and when he saw them, he cursed them in the name of the Lord. And two she-bears came out of the woods and tore forty-two of the boys.From there he went on to Mount Carmel, and from there he returned to Samaria. (1 Kings 2.23-5)
The Mummies Return
The old [Egyptian] woman, believing that she was now free of hindrance and was not being watched, first dug a pit and then kindled a fire on one side of it. She laid out the body of her son between the two and took a ceramic bowl from an adjacent tripod…. She cut her arm open, wiped up some of the blood with a laurel branch, and threw it into the fire. She did some other strange things in addition to these and then bent over the corpse of her son and sang some incantation into his ear. She roused him and compelled him to stand upright by her [witch]craft…. She was inquiring whether her remaining son, the brother of the dead man, would return home safe and sound.
The corpse made no reply, but just nodded, allowing its mother the insecure hope that the response was favorable. But then all at once he fell headlong onto his face. The woman rolled the corpse onto its back again and would not finish with the interrogation….
While the old woman was doing this Chariclea [the Greek ingenue] earnestly begged Calasiris [the Egyptian priest] that they should approach the scene of action and make an inquiry of their own…. He [Calasiris] declined; it was not holy, he said, even to watch the rite, but he suffered it under the constraint of circumstance. It did not befit a prophet either to attempt or to attend such rites. Prophets derived their divination from lawful sacrifices and pure prayers, but the impure and earthly actually derived their divination from circling around corpses, just as, by accident, they were now seeing the Egyptian woman do.
Calasiris was still speaking when the corpse muttered in a deep, ugly voice as if from a crypt or a craggy cavern. “At first I spared you, mother,” it said, “and I put up with you as you broke the laws of humanity, violated the decrees of the gods, and unfixed with your sorceries what was fixed. For, so far as possible, respect for parents is preserved even among the dead. But you abolish this of your own accord. No longer are you merely dabbling in lawlessness, as at first; now you push it beyond limit…. Hear now these prophecies which I have long been forbearing to reveal to you. Neither will your son return safely to you nor will you yourself escape death from the sword….” (Heliodorus, Aethiopica 6.12-15)
And as a man was being buried, behold, a marauding band was seen and the man was thrown into the grave of Elisha, and as soon as the man touched the bones of Elisha, he revived and stood on his feet. (2 Kings 13.21)
Demons and Underworldlings
When a plague fell upon the Ephesians, and no defense against it could be found, they sent to Apollonius, and made him their doctor for the disease…. Apollonius assembled the Ephesians and said, “Do not worry, for I will put an end to the disease this day.” Saying this, he led all the people into the theatre, where the statue of the Averter is now sited. there he found what appeared to be an old beggar contriving to squint…. He was dressed in rags and had a squalid face. Apollonius grouped the Ephesians around the beggar and said, “Collect as many stones as you can and throw them at this enemy of the gods.” The Ephesians were taken aback by this instruction, and thought it terrible to kill a stranger in such an unfortunate condition. The beggar himself was beseeching Apollonius and begging for pity, but Apollonius was insistent and urged the Ephesians to get on with the job and not let the man go. When some of the people began to pelt him with stones, the man who had been pretending to be squinting suddenly looked up at them and showed that his eyes were full of fire. The Ephesians then recognized that he was a demon and so they stoned him to death so thoroughly that they built up a heap of stones over him. (Philostratus, Life of Apollonius 4.10)
That same day, in the city of Ecbatana in Media, a woman named Sarah, the daughter of Raguel, was being insulted by one of her father’s servant women. Sarah had gone through seven wedding ceremonies with seven different husbands, but each time, before she and her new husband had gone to bed on their wedding night, he was killed by the demon Asmodeus. That’s why the servant had told her, “You’ve already been married seven times, and each of those times you have killed your husband before he could give you a son. So why do you strike at us because your husbands have died? Just go where they are! We hope you never have any children!” (Tobit 3.7-9)
Large Beasts and Monsters
The moon was shining like the midday sun. We arrived among the tombs. My man went [to relieve himself - ed.] against a gravestone. I held back, singing and counting the stones. Then, when I looked back at my companion, he had taken all his clothes off and laid them beside the road. I almost died of fright, and I stood there like a dead man. He urinated a circle around his clothes and suddenly became a wolf. Don’t think I’m joking. No one’s inheritance is so valuable as to make me lie. But, as I’d begin to say, after he had become a wolf, he began to howl and ran into the woods…. But I drew my sword and hacked at shades, until I arrived at my girlfriend’s house. I was like a ghost when I got in, and almost bubbling out my final breath. Melissa expressed amazement that I’d walked there so late and said, “If you’d come earlier, at least you could have helped us. For a wolf got into the estate and among the flocks. He was draining the blood out of them like a butcher. But even if he got away, the last laugh was ours, for our slave managed to get a spear through his neck.” When I heard this, I could not even think of sleep, but when it was fully light I ran off home like the robbed innkeeper. But when I arrived home, my soldier was lying on his bed like an ox, and a doctor was attending to his neck. I realized that he was a werewolf, and I could not thereafter bring myself to break bread with him, not even if you had forced me on pain of death, Others can make up their own mind about this. But if I’m lying, may your guardian spirits exercise their wrath upon me. (Petronius, Satyricon 61-2)
Witches and Their Spell Books
Two friends from Arcadia who were taking a journey together came to Megara, and one traveller put up at an inn and the second went to the home of a friend. After they had eaten supper and retired, the second traveller, in the dead of the night, dreamed that his companion was imploring him to come to his aid, as the innkeeper was planning to kill him. Greatly frightened at first by the dream he arose, and later, regaining his composure, decided that there was nothing to worry about and went back to bed. When he had gone to sleep the same person appeared to him and said: ‘Since you would not help me when I was alive, I beg that you will not allow my dead body to remain unburied. I have been killed by the innkeeper, who has thrown my body into a cart and covered it with dung. I pray you to be at the city gate in the morning before the cart leaves the town,’ Thoroughly convinced by the second dream he met the cart-driver at the gate in the morning, and, when he asked what he had in the cart, the driver fled in terror. The Arcadian then removed his friend’s dead body from the cart, made complaint of the crime to the authorities, and the innkeeper was punished. (Cicero, Div. 1.57)
Manasseh was twelve years old when he began to reign, and he reigned fifty-five years in Jerusalem. His mother’s name was Hephzibah.And he did what was evil in the sight of the Lord, according to the despicable practices of the nations whom the Lord drove out before the people of Israel.For he rebuilt the high places that Hezekiah his father had destroyed, and he erected altars for Baal and made an Asherah, as Ahab king of Israel had done, and worshiped all the host of heaven and served them.And he built altars in the house of the Lord, of which the Lord had said, “In Jerusalem will I put my name.”And he built altars for all the host of heaven in the two courts of the house of the Lord.And he burned his son as an offering and used fortune-telling and omens and dealt with mediums and with necromancers. He did much evil in the sight of the Lord, provoking him to anger. And the carved image of Asherah that he had made he set in the house of which the Lord said to David and to Solomon his son, “In this house, and in Jerusalem, which I have chosen out of all the tribes of Israel, I will put my name forever.And I will not cause the feet of Israel to wander anymore out of the land that I gave to their fathers, if only they will be careful to do according to all that I have commanded them, and according to all the Law that my servant Moses commanded them.” (2 Kings 21.1-8)
“As such,” replied Apollonius, “you must regard this adornment, for it is not reality but the semblance of reality. And that you may realize the truth of what I say, this fine bride is one of the vampires, that is to say of those beings whom the many regard as lamias and hobgoblins. These beings fall in love, and they are devoted to the delights of Aphrodite, but especially to the flesh of human beings, and they decoy with such delights those whom they mean to devour in their feasts.”
And the lady said: “Cease your ill-omened talk and begone”; and she pretended to be disgusted at what she heard, and in fact she was inclined to rail at philosophers and say that they always talked nonsense. When, however, the goblets of gold and the show of silver were proved as light as air and all fluttered away out of their sight, while the wine-bearers and the cooks and all the retinue of servants vanished before the rebukes of Apollonius, the phantom pretended to weep, and prayed him not to torture her nor to compel her to confess what she really was.
But Apollonius insisted and would not let her off, and then she admitted that she was a vampire, and was fattening up Menippus with pleasures before devouring his body, for it was her habit to feed upon young and beautiful bodies, because their blood is pure and strong. (Philostratus, Life of Apollonius 4.25)
So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you.Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day.For my flesh is true food, and my blood is true drink.Whoever feeds on my flesh and drinks my blood abides in me, and I in him.As the living Father sent me, and I live because of the Father, so whoever feeds on me, he also will live because of me. (John 6.53-7; I couldn’t help but to include this!)
Filed under: Ancient Literature, Ancient Near East, Belief, Classical History, Hebrew Bible, Quotes, Scholarship, Society | Tagged: Ancient History, Apollonius, Bible, Euripides, Greek, Halloween, Latin, Nether World, The Walking Dead | 2 Comments »
Note: Additional updates from 10/9 and 10/10 are below–scroll down to see them.
Apparently Joe Atwill has made a “documentary” of his book Caesar’s Messiah.
The Dead Sea Scrolls, ancient Jewish texts discovered in caves in Israel in 1947, give a different picture than the idyllic first century Holy Land of the Gospels. From year one, there were battles and confrontations between the Romans and the Jews, the Scrolls note, and there was no turning of the other cheek by the likes of rebel leader Judah of Galilee. And there was nary a mention in the Scrolls of the peaceable prophet Jesus Christ.
“This is where I came into Christian scholarship,” says Atwill, 63, an investor who lives by the proceeds of a dot-com sell off in the 1990s. “There was supposedly this character, Jesus, wandering around in Galilee. Nobody knew anything about him. Galilee is only 30 miles long. Jesus and other historical figures of the time would have known each other.”
Atwill, an admittedly bookish man, dived in headfirst, digging out whatever historical records he could find, studying the Scrolls, and reading Roman accounts, notably that of a family member of the Flavian dynasty of Caesars named Josephus. He found no historical Jesus in any of those writings. But there were some uncanny connections between the story of Jesus as told in the Gospels and the family of Roman emperors who took power after Nero was forced to commit suicide following a coup d’état.
I mean this is just golden cow scat. Seriously. Why? Because that is what you’re watching.
Let’s start with the blurb itself. Just the little snippet above should put anyone off from even considering this hypothesis.
- The Dead Sea Scrolls were not all written in the first century, but spread out over many. There are more than 200 years of texts here, from the terminus a quo of the earliest manuscript to the terminus ad quem of the latest (3rd Century BCE – 1st Century CE). So no, Atwill, you’re not going to find a match to the Gospels because these were written after the Dead Sea Scrolls had been hidden away in the caves of Qumran. In fact the site was probably destroyed by Romans during the First Jewish War–prior to when it is generally believed Mark wrote the first Gospel around 70 CE.
- The Gospels follow a pattern of what is called ‘Biblical Rewriting’ which was a common Jewish practice, just as ‘Homeric rewriting’ was common with Greek and Roman writers. So actually the Gospels fit quite well within the scribal framework of the Jewish community at the time.
- Why would the Dead Sea Scrolls mention Jesus when the settlement where these scrolls were probably written is over 130km (80 miles) away from Galilee? That is the distance between New York City and Philadelphia. Additionally, the sect at Qumran seems to have kept to themselves, living strict pious lives of obedience to god and to their laws. I do not believe them to have been Essenes–though probably quite close to them.
- Who else would have mentioned him? We have no contemporary attestation to anything from the 30′s CE from Galilee beyond archaeological finds (coins, epigraphical evidence, etc…). But that does not mean to suggest none existed from the region. Between the Jewish wars, the passing of time, we’re lucky we have anything from the region. This is a weak argument from silence.
- If you’re coming ‘into Christian scholarship’ from this position, you’re doing it wrong.
- Your argument that “Nobody knew anything about him” is incredible (Fixed!) since we have Gospels and epistles probably dating to the First Century CE. These may not have been accounts of what Jesus said and did, but they certainly demonstrate that a figure of Jesus was well-known to at least some people in the First Century.
- If you’re claiming to have ‘dived headfirst’ into the sources, does that mean you have a grasp of Greek, Latin, Hebrew, Aramaic, Nabataean, and Hebrew? What about just Greek–since you predominately use Josephus? I suspect that, given your book only has something like 7 footnotes and almost all of them are from Josephus, you haven’t quite managed to take into account all the sources.
Atwill then suggests the following hypothesis so centric to the thesis of his book:
Sometime in the mid 70s AD, Atwill suggests, Greco-Roman intellectuals wrote the now-well-known stories—in Greek, not the popular Aramaic of the Judaic populace—about the Jewish messiah who defied the Judaic traditions of militancy to preach a sweet, accommodationist message.
I’ll break this down too. What the hell.
- You’re not using ‘Greco-Roman’ correctly. (You keep using that word. I do not think it means what you think it means)
- Greek was commonly used by Jews in antiquity–Josephus, Philo, some of the authors of the Dead Sea Scrolls, various Jewish pseudepigrapha, the Maccabees (though maybe from a Hebrew original–uncertainty here), Jesus ben Sira (i.e., Sirach), various apocrypha (Tobit, for example–though maybe originally written in Aramaic, more uncertainty here). It depended upon their education and their level of assimilation which anyone familiar with the socio-cultural period of the Hellenistic-Roman periods would be able to explain easily. Atwill clearly has no grasp of these concepts, probably because he didn’t bother reading anything related to this despite his self-acclaimed ‘bookish-ness’.
- Jesus’ message in the Gospel is not new or anti-Judaic. In fact, it is quite Jewish (see anything written by James Crossley, for goodness sake).
All in all, Atwill proves he is incapable of taking this subject seriously–his not being a scholar aside, he completely misses the more logical argument to make from the Josephus-Gospel parallelisms, which also happen to be the same arguments made by Steve Mason in his now-famous work on Josephus and the New Testament: that either the Gospel authors or Josephus were using each other as intertextual references (I think it quite obvious that Luke had copies of Josephus, actually–a point Mason glosses over in a paragraph but never admits fully, but also what Richard Carrier argues here).
If you are planning to go see this movie, please, bring a disposable bag so you can properly rid yourself of the dung that undoubtedly will be thrown at you during the presentation.
Since this “documentary” first appeared, it seems that Mr. Atwill is again trying to profit off the ignorance of others. Now, self-styled as an ‘American Biblical scholar”, Mr. Atwill is peddling his book of lies and misleading theories to those in the UK. This nonsense does not deserve another post; but I will update this one because it can’t go along unopposed.
First, and let me be clear, nothing Joe Atwill has written is ‘conclusive’. In order for it to be conclusive, it would have to surmount all arguments against it. Unfortunately for him, he fails to grasp even basic knowledge about the subject. For example, he makes the rather bizarre claim that:
“In fact he [Jesus - ed.] may be the only fictional character in literature whose entire life story can be traced to other sources. Once those sources are all laid bare, there’s simply nothing left.”
Yet this is simply false. The Hebrew Bible is full of fictional literary characters whose entire life story can be traced to other sources. His hyperbole is bizarre. But even so, is Atwill seriously suggesting that fictional stories cannot be written about historical people or events? Wonder Woman is a highly fictionalized and heroicized literary figure inspired by an actual person, the creator’s wife, Elizabeth Marston. Wonder Woman meets Atwill’s classification as a “fictional character in literature whose entire life story can be traced to other sources.”
So it might be argued that maybe he was referring t ancient literature, but even then he is ignorant of basic figures that anyone with a minutiae of Classical education can speak upon. In ancient literature, the figure and legendary king of Sparta, Lycurgus, is entirely mythicized in literature yet may have been a real person (scholarship is split on this). The mythological tale of Gilgamesh, who we have no actual historical information on, is considered to be a historical figure and ancient king by most leading Sumerologists and yet his entire life story is one of our earliest extant written sources and one of our earliest written myths period. The biographies of Plutarch are propagandist fantasies of his about the lives of historical people like Alexander the Great (mixed in with purely fictional figures like Romulus).
This should be enough to make my point; Atwill makes claims that cannot be supported when those with some basic knowledge of the subject explore the claims further. This is a serious flaw in Atwill’s work. He makes claims but doesn’t seem to realize how ridiculous they actually are; it is that scholars find his work “outlandish”. It is just plain wrong. I mean it is still crazy talk, but it is more that his whole premise is wrong.
For example, like all sensationalist crap-dealers, Mr, Atwill claims to have discovered the secret, super-dooper, hidden code in the text. Amazing! I self-proclaimed “Biblical scholar”, with no formal training in the material, has used his magic decoder ring and stumbled upon a code! How clever of him. He states:
Atwill’s most intriguing discovery came to him while he was studying “Wars of the Jews” by Josephus [the only surviving first-person historical account of first-century Judea] alongside the New Testament. “I started to notice a sequence of parallels between the two texts,” he recounts. “Although it’s been recognised by Christian scholars for centuries that the prophesies of Jesus appear to be fulfilled by what Josephus wrote about in the First Jewish-Roman war, I was seeing dozens more. What seems to have eluded many scholars is that the sequence of events and locations of Jesus ministry are more or less the same as the sequence of events and locations of the military campaign of [Emperor] Titus Flavius as described by Josephus. This is clear evidence of a deliberately constructed pattern. The biography of Jesus is actually constructed, tip to stern, on prior stories, but especially on the biography of a Roman Caesar.”
First, and let me be clear, are there striking similarities between Josephus and the Gospel of Luke? Yes, there are. Steven Mason, a real scholar, has published an entire volume on the subject called Josephus and the New Testament. Richard Carrier has also written on the subject of the parallels between Josephus and Luke-Acts. Joel Watts, an actual student of Biblical Studies who has done graduate work in the field (unlike Mr. Atwill), has written an academically-published book on some interesting mimetic elements between Mark and Josephus.
The difference between what these scholars have written and what Mr. Atwill have written is threefold: (a) all of them have academic training in Greek, (b) all of them published through an academic press (Carrier is the exception, but he has published academically and is qualified on the subject), (c) None of them make the illogical leap that similarities between Josephus (a Jew) and the Gospels (written by Jewish authors) mean that the Romans did it. In fact it is the same misguided leap that some evangelicals make about God. “We don’t know, ergo ‘God did it’.” Instead, all of these scholars agree that the most rational reason for these similarities is that the Gospel authors had copies of Josephus, or Josephus had copies of the Gospels. This sort of interplay of texts is not new in the ancient world.
Second, notwithstanding this damning evidence against him, Atwill’s premise is quite narrowed and simplistic, demonstrating a critical lack of understanding of the cultural dynamics of Judea in the first century.
There exist over 30 Jewish sects that we know of from the first century, and have some basic understanding of their belief structures. There are some dozens more we just know by name. On top of that, we have to conclude there are perhaps dozens, if not hundreds, more Jewish sects of which we simply have no record. What is so interesting is how incredibly different each sect is from each other.
Despite Atwill’s unlearned claim that the Jewish people were expecting a ‘Warrior messiah’, in truth there is no universal version of a messiah. Even among the same sect, over time, the concept of their messiah would change. In the Dead Sea Scrolls, which Mr. Atwill seems to think he knows so well, the language of the messiah and his purpose changes (in fact at one point, we see two distinct messiahs at once–one a priestly messiah and another a kingly messiah). Some sects did not even expect a messiah at all. Any of the numerous works on messianic expectations published in the last two decades utterly annihilates any claim that Atwill is making about some uniformity in Jewish thought and ritual.
Even logically, his analysis is flawed. If this tactic was used against the Jews, why didn’t the Romans use it against an even greater threat: the Gauls?! The Jewish people were never as serious a threat to the Empire as much as the Gauls were–who sacked Rome twice and destroyed Legions. Atwill never seems to consider how basically incompetent his thesis is in this regard. If the Romans had such success against the Jews using this “psychological warfare” (anachronism alert!! Danger! Danger!), why don’t we see this happening against all of their enemies? It is just so beyond absurd. It really is.
Here is the thing; it may be that Mr. Atwill is completely clueless about this. Maybe he isn’t just trying to scam everyone and sell a bunch of books to a group of gullible people. Maybe he legitimately hasn’t read anything relevant on this subject or any recent scholarship on it.
But that is troubling–would you want to read a science book written by a layperson who hasn’t read a single relevant scientific study? Would you pick up a book on engineering written by someone with a background in computer science, and trust that book enough to build a house based upon its designs? I hope not. I sincerely hope that no one would agree to trust either of these books.
This is the issue with Mr. Atwill. He may sincerely believe he has discovered the secret code off a cereal box with his 3-D glasses he found inside; that doesn’t make him an expert in the subject, it doesn’t make him knowledgeable enough to give lectures on it. It certainly does not make him credible.
Mr. Atwill is just like all the other amateur-Scholar-wannabes who refuse to put in the time and effort to earn a degree in the field, who want to advance their pet theories to sell books and dupe you over. He relies on popular media and the ignorance of the layperson to score points rather than publishing in a credible academic journal or publishing academically. He knows he can’t do that, because he has no clue how academics work, how they think, or what they actually argue on the subject. He might as well claim that Jesus lived on Atlantis, which came from Mars. That theory is about as ridiculous as the notion that Rome invented Jesus.
You’ll want to check out some additional take-downs:
- Richard Carrier: http://freethoughtblogs.com/carrier/archives/4664
- Joel Watts: http://unsettledchristianity.com/2013/10/joe-atwill-bill-oreilly-and-josephus-sitting-in-a-tree/
- Aaron Adair: http://gilgamesh42.wordpress.com/2013/10/09/the-roman-jesus-propaganda-of-joseph-atwill/
- Joel Watts’ HuffPo Article: http://www.huffingtonpost.com/joel-l-watts/was-jesus-a-roman-inventi_b_4080458.html?utm_hp_ref=fb&src=sp&comm_ref=false#sb=693804b=facebook
Shameless plug): For an academically published volume on the historicity of Jesus (which does not contain wild conspiracy theories), consisting of essays from scholars all over the world (the first such book of its kind to my knowledge), consider my co-edited volume ‘Is This Not the Carpenter?’ The Question of the Historicity of the Figure of Jesus (Sheffield: Equinox/Acumen, 2012/2013).
Filed under: Belief, Blog Memes, Early Christianity, Jesus, Life, Scholarship | Tagged: Atwill, Caesar's Messiah, jesus, Joe Atwill, Josephus, Messiah, pseudo-scholarship, The Dead Sea Scrolls | 20 Comments »
Following closely on the heels of Professor Puech’s statement that he had been deceived, a statement which must be a major embarrassment for Simcha Jacobovici, Mark Goodacre let out the news that there are, in fact, two separate “Museum Quality” replicas of the so-called ‘Jonah Ossuary’.
Throughout the discussions of the Talpiot Tomb, right from the first, Simcha Jacobovici, James Tabor and others involved with the “Jesus Discovery” project (website here) have talked about and publicized what they call “the museum quality replica” of ossuary 6 from Talpiot tomb B. But here’s the curious thing. It’s not one replica. There are two different replicas. As far as I am aware — and I think I have read everything — they have never admitted that they produced a second replica to replace the first. (Please correct me if I am wrong). And when one notices what changes between the two replicas, there is some cause for concern.
And concludes wth some rather troubling questions:
It may be worth adding that the replica shown to Prof. Puech in the video released last week is clearly Replica 2, which has a version of the “YWNH” inscription that we see above, and not the ambiguous representation of Replica 1… As we have seen above, it is only Replica 2 that has a representation of the “YWNH” inscription that conforms with the interpretation of those involved in the project. Did the representation of “YWNH” on Replica 2 influence Prof. Puech’s reading?
But this has led me to question the veracity of the claim that these are even able to be defined as ‘replicas’. After all, I’ve seen replicas on display. I even own a replica of a Dead Sea Scroll that I purchased at the Discovery Center a few years ago during their Dead Sea Scroll exhibit. Replicas represent exactly (to the subtle details) the item they are meant to portray. Replicas at museums are meant to provide the viewer with an duplicate copy of an item so that the viewer feels like s/he is looking at the actual item, even though it isn’t present.
So when is a replica not a replica?
- (1) When the “replica” does not exactly match what it is meant to portray.
- (2) When a “replica” can be changed or altered to fit the subjective interpretations of the owners.
Unfortunately, this seems to be the case with these “Jonah” ossuary “replicas”. It seems that the first replica was fabricated to make the fish iconography stand out; but when criticism prevailed against it a new one was manufactured that removed some specific iconography and included an inscription that isn’t present in the first. So how can there be two replicas that contradict each other? And how can one really know what the ossuary looks like as it has yet to be removed form the tomb? We’ve already seen the evidence that someone in Simcha’s and James’s team has provided CGI images in place of actual photos in a misleading or unclear manner. So where does that leave this?
Check out Mark’s post for further details. I look forward to the hour when James Tabor and Simcha jacobovici remove the claim that these are “replicas”. They are nothing of the sort. Who knows if I’ll see that retraction, however; all I may get is name calling. I highly doubt Simcha will want to label me as a ‘Sleeper Agent’ of Christian theology; however time will tell.
Last night during one of our class discussions on the historical Jesus, the question came up over crucifixion; someone had made the claim that only the Romans had practiced it. But is that really the case? Were the Romans really the only people in antiquity to use crucifixion as a form of punishment? Well, actually, no.
First, crucifixion was not necessarily standardized. The Greek word used in the New Testament, for example, to explain Jesus’ death is σταυρός (and cognates, e.g., Mark 16.6; ἐσταυρωμένον) which literally meant a ‘stake’, with which to impale someone. This process could be done in a variety of ways and according to written tradition, some Roman rulers did experiment with all sorts of manners of crucifying their enemies. It is important though that the two basic elements generally remain the same: the plank(s) or beam(s) of wood and something with which to impale the flesh (nails, hooks, etc…). It was certainly a gruesome event.
Yet despite the overwhelmingly negative attitude that the Jewish people had towards crucifixion, it seems to have been something that was practiced by Jews at various times in the history of Judea. Most notably were the crucifixions under the King of Judea, Alexander Jannaeus, in the1st Century BCE. Following his victories against opponents (specifically Demetrius) to his rule, he crucified 800 of his enemies. This practice is memorialized in Josephus and also in the Dead Sea Scrolls (it has also been argued that the crucifixion under Jannaeus of his enemies was looked at favorably by those who wrote the Pesher Nahum–Specifically Y. Yadin, ‘Pesher Nahum (4Q pNahum) Reconsidered’, Israel Exploration Journal , Vol. 21, No. 1 , pp. 1-12).
There was also a Rabbinic punishment of crucifying bodies of those stoned to death for committing blasphemy (i.e., Sanhedrin 6.4n-q); the law specifies that planks of wood be used to hang up the bodies, apparently like slabs of meat–so presumably the body would be impaled to the plank.
Of course, hanging for punishment was not new. In the Hebrew Bible, those guilty of a crime could be hung from a ‘tree’ (In the LXX, ‘tree’ is from ξύλον; specifically, ‘plank/beam of wood’–also found in Acts 5.30) and was considered acceptable to god, so long as the body was taken down that same day (this is the basis of the law found in the Talmud). Normally, though, the process would not involve a living person (until Alexander Jannaeus), but in the Hebrew Bible (cf. 2 Sam 18), Absalom is found hanging by a tree alive, and is then pierced to death by three spears through the heart (which would quite literally be considered a crucifixion–fastened to a tree by his hair and he was impaled by spears) before he is beset upon by soldiers who further inflict more damage.
So it seems clear to me that the Jews of the period were not only familiar with the process of crucifixion before the Romans (the Persians also practiced crucifixion long before the Romans), but even practiced it as a form of punishment from time to time. See further D.J Halperin, ‘Crucifixion, the Nahum Pesher and the Rabbinic Penalty of Crucifixion,’ The Journal of Jewish Studies 32 (1981), 32-46, esp. 44; and J.A. Fitzmyer, ‘Crucifixion in Ancient Palestine, Qumran Literature, and the New Testament’, Catholic Bible Quarterly 40 (1978), 493-513