Tacitus on Christ https://en.wikipedia.org/wiki/Tacitus_on_Christ
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The Fire of Rome, by Karl von Piloty, 1861. According to Tacitus, Nero targeted Christians as those responsible for the fire.
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The context of the passage is the six-day Great Fire of Rome that burned much of the city in AD 64 during the reign of Roman Emperor Nero.[2] The passage is one of the earliest non-Christian references to the origins of Christianity, the execution of Christ described in the canonical gospels, and the presence and persecution of Christians in 1st-century Rome.[3][4]
Scholars generally consider Tacitus' reference to the execution of Jesus by Pontius Pilate to be both authentic, and of historical value as an independent Roman source.[5][6][7] Eddy and Boyd state that it is now "firmly established" that Tacitus provides a non-Christian confirmation of the crucifixion of Jesus.[8]
Historian Ronald Mellor has stated that the Annals is "Tacitus's crowning achievement" which represents the "pinnacle of Roman historical writing".[9] Scholars view it as establishing three separate facts about Rome around AD 60: (i) that there were a sizable number of Christians in Rome at the time, (ii) that it was possible to distinguish between Christians and Jews in Rome, and (iii) that at the time pagans made a connection between Christianity in Rome and its origin in Roman Judea.[10][11]
Contents
The passage and its context
A copy of the second Medicean manuscript of Annals, Book 15, chapter 44, the page with the reference to Christians
The key part of the passage reads as follows (translation from Latin by A. J. Church and W. J. Brodribb, 1876):
Consequently, to get rid of the report, Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace. Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus, and a most mischievous superstition, thus checked for the moment, again broke out not only in Judæa, the first source of the evil, but even in Rome, where all things hideous and shameful from every part of the world find their centre and become popular. Accordingly, an arrest was first made of all who pleaded guilty; then, upon their information, an immense multitude was convicted, not so much of the crime of firing the city, as of hatred against mankind.Tacitus then describes the torture of Christians. The exact cause of the fire remains uncertain, but much of the population of Rome suspected that Emperor Nero had started the fire himself.[3] To divert attention from himself, Nero accused the Christians of starting the fire and persecuted them, making this the first documented confrontation between Christians and the authorities in Rome.[3] Tacitus never accused Nero of playing the lyre while Rome burned – that statement came from Cassius Dio, who died in the 3rd century.[2] But Tacitus did suggest that Nero used the Christians as scapegoats.[12]
(In Latin: ergo abolendo rumori Nero subdidit reos et quaesitissimis poenis adfecit, quos per flagitia invisos vulgus Chrestianos appellabat. auctor nominis eius Christus Tibero imperitante per procuratorem Pontium Pilatum supplicio adfectus erat; repressaque in praesens exitiablilis superstitio rursum erumpebat, non modo per Iudaeam, originem eius mali, sed per urbem etiam, quo cuncta undique atrocia aut pudenda confluunt celebranturque. igitur primum correpti qui fatebantur, deinde indicio eorum multitudo ingens haud proinde in crimine incendii quam odio humani generis convicti sunt.[2])
No original manuscripts of the Annals exist and the surviving copies of Tacitus' works derive from two principal manuscripts, known as the Medicean manuscripts, written in Latin, which are held in the Laurentian Library in Florence, Italy.[13] It is the second Medicean manuscript, 11th century and from the Benedictine abbey at Monte Cassino, which is the oldest surviving copy of the passage describing Christians.[14] Scholars generally agree that these copies were written at Monte Cassino and the end of the document refers to Abbas Raynaldus cu... who was most probably one of the two abbots of that name at the abbey during that period.[14]
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