1 Earliest Rome
1 Earliest Rome 1 Earliest Rome
11.8b Not in front of the children Juvenal, Satires 14.96-106 î 1.9 Regulation of clubs Juvenal's fourteenth satire, a warning against setting bad examples to one's children, includes an attack on those who point their children towards Judaism. Some who have a father who observed the sabbath worship nothing but clouds and the divinity of heaven, and think there is no difference between human and pig's flesh, from which their father abstained; before long, they go on to remove their foreskins. 1 Accustomed to despise Roman laws, they learn, follow and observe Jewish law, whatever Moses handed down in his arcane volume: for example, that one should show the way only to a fellow believer, and with people in search of drinking water that one should assist only the circumcised. 2 But it is the father who was at fault; for him every seventh day was given up to laziness, and kept apart from all the concerns of life. 1. Juvenal is apparently referring to a penumbra of Jewish sympathizers, 'god-fearers', who observed only part of the Jewish law, bur he depicts their sons as lull proselytes. Ct. 12.6e. 2. The alleged refusal of Jews to help non-Jews was seen as extremely anti-social. Jewish authors (e.g. Josephus, Against Apion li.211) sought to counter the charge. 11.9 Regulation of clubs and associations Justinian, D/^fXXXXVII.22.1 Regulation of private gatherings first occurred in Rome in the middle of the first century B.C. amid fears of social and political disorder. Under Augustus a more extensive Law on Associations was passed which required all associations to be authorized by the senate or emperor, with the exception of burial societies (for the poor) and meetings for the sake of rcligto. In the second century governors could ban social clubs, with consequences for Christian gatherings (11.1 lb), and by the third century A.D. (as the following passage, from a jurist of the first half of the third century A.D., explains) the principles were extended systematically to the provinces in imperial instructions to provincial governors. See further: Vol. 1, 230; 12.2; Mommsen (1899) 875-7; Schulz (1951) 95-102.* Marcianus, Institutes, Book III: By the imperial mandates to provincial governors it is laid down that neither fellowship societies be tolerated nor soldiers' clubs in the camps be permitted; but it is permissible for the people of poorer means to pay a monthly subscription provided that they gather onlv once a month; this limitation is to prevent any pretext for an illegal club. DivusSzvems issued a riding that this regulation applies not only in Rome, but also in Italy and the provinces. 'But meetings
I I . T H R E A T S T O T H E R O M A N O R D E R for the sake of religio are not banned, as long as the meeting is not contrary to the decree of the senate that prohibits illegal clubs.' 1 No one may be a member of more than one legal club, as is laid down by the divi brothers ; and if someone is a member of two, there is an imperial ruling that he should choose one that he prefers to remain in, and that he should receive from the club he is resigning the share of the common fund due to him. 2 1. This decree (of which the only surviving extract is quoted in 12.2) was a supplement to the Augustan Law on Associations. For Caesarian exemption of the Jews see 12.6c(i)). 2. The (later) imperial ruling dealt with a problem not addressed in the first ruling. These rulings eliminated the possibility of multiple membership generating an underground conspiracy, a fear evident elsewhere (12.1a-b). 11.10 A trial for foreign superstitio (A.D. 57) Tacitus, Annals KA\\32 Tacitus records the following item among the senatorial business for the year. At this early date, it is not likely that the superstitio was Christianity; Judaism is more likely. See further: Vol. 1, 229-30; 12.1; Mommsen (1899) 19, 578-9. And Pomponia Graecina, a woman of noble family, married to Aulus Plautius, whose victory procession over the Britons I mentioned above , was accused on a charge of foreign superstitio and handed over to her husband's jurisdiction. Following ancestral practice, with his wife's life and reputation at stake, he conducted the hearing in the presence of relatives and found her innocent. 276 11.11 Responses to the Christians From A.D. 64 until Constantine, Christians were tried and executed by the Roman authorities. This occurred spasmodically, and without the existence of a general legal enactment, until the first securely attested imperial edicts against the Christians in the middle of the third century A.D. See further: Vol. 1, 236-44; de Ste. Croix (1963)*; Barnes (1968a); Benko (1984). 11.11a Christians as scapegoats (A.D. 64) This is the record of the first known imperial action against Christians - treat ing them as scapegoats for rhe catastrophic fire of Rome. See further: Vol. 1, 237; Benko (1984) 14-21*.
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I I . T H R E A T S T O T H E R O M A N O R D E R<br />
for the sake of religio are not banned, as long as the meeting is not contrary to the decree<br />
of the senate that prohibits illegal clubs.' 1<br />
No one may be a member of more than one legal club, as is laid down by the divi<br />
brothers ; and if someone is a member of two, there<br />
is an imperial ruling that he should choose one that he prefers to remain in, and that he<br />
should receive from the club he is resigning the share of the common fund due to him. 2<br />
1. This decree (of which the only surviving extract is quoted in 12.2) was a supplement to<br />
the Augustan Law on Associations. For Caesarian exemption of the Jews see 12.6c(i)).<br />
2. The (later) imperial ruling dealt with a problem not addressed in the first ruling. These<br />
rulings eliminated the possibility of multiple membership generating an underground<br />
conspiracy, a fear evident elsewhere (12.1a-b).<br />
11.10 A trial for foreign superstitio (A.D. 57)<br />
Tacitus, Annals KA\\32<br />
Tacitus records the following item among the senatorial business for the year.<br />
At this early date, it is not likely that the superstitio was Christianity; Judaism is<br />
more likely.<br />
See further: Vol. 1, 229-30; 12.1; Mommsen (1899) 19, 578-9.<br />
And Pomponia Graecina, a woman of noble family, married to Aulus Plautius, whose<br />
victory procession over the Britons I mentioned above ,<br />
was accused on a charge of foreign superstitio and handed over to her husband's<br />
jurisdiction. Following ancestral practice, with his wife's life and reputation at stake, he<br />
conducted the hearing in the presence of relatives and found her innocent.<br />
276<br />
11.11 Responses to the Christians<br />
From A.D. 64 until Constantine, Christians were tried and executed by the<br />
Roman authorities. This occurred spasmodically, and without the existence of<br />
a general legal enactment, until the first securely attested imperial edicts<br />
against the Christians in the middle of the third century A.D.<br />
See further: Vol. 1, 236-44; de Ste. Croix (1963)*; Barnes (1968a); Benko<br />
(1984).<br />
11.11a Christians as scapegoats (A.D. 64)<br />
This is the record of the first known imperial action against Christians - treat<br />
ing them as scapegoats for rhe catastrophic fire of <strong>Rome</strong>.<br />
See further: Vol. 1, 237; Benko (1984) 14-21*.
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