100 AD-Ovid-----Metamorphoses

Publius Ovidius Naso (Classical Latin: [ˈpʊ.blɪ.ʊs ɔˈwɪ.dɪ.ʊs ˈnaː.soː]; 20 March 43 BC – AD 17/18), known as Ovid (/ˈɒvɪd/)^[1] in the English-speaking world, was a Roman poet who lived during the reign of Augustus. He was a contemporary of the older Virgil and Horace, with whom he is often ranked as one of the three canonical poets of Latin literature. The Imperial scholar Quintilian considered him the last of the Latin love elegists.^[2] He enjoyed enormous popularity, but, in one of the mysteries of literary history, was sent by Augustus into exile in a remote province on the Black Sea, where he remained until his death. Ovid himself attributes his exile to carmen et error, "a poem and a mistake", but his discretion in discussing the causes has resulted in much speculation among scholars.

The first major Roman poet to begin his career during the reign of Augustus,^[3] Ovid is today best known for the Metamorphoses, a 15-book continuous mythological narrative written in the meter of epic, and for works in elegiac couplets such as Ars Amatoria ("The Art of Love") and Fasti. His poetry was much imitated during Late Antiquity and the Middle Ages, and greatly influenced Western art and literature. The Metamorphoses remains one of the most important sources of classical mythology.^[4]

https://en.wikipedia.org/wiki/Ovid

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The Metamorphoses (Latin: Metamorphōseōn librī: "Books of Transformations") is a Latin narrative poem by the Roman poet Ovid, considered his magnum opus. Comprising fifteen books and over 250 myths, the poem chronicles the history of the world from its creation to the deification of Julius Caesar within a loose mythico-historical framework.

Although meeting the criteria for an epic, the poem defies simple genre classification by its use of varying themes and tones. Ovid took inspiration from the genre of metamorphosis poetry, and some of the Metamorphoses derives from earlier treatment of the same myths; however, he diverged significantly from all of his models.

One of the most influential works in Western culture, the Metamorphoses has inspired such authors as Dante Alighieri, Giovanni Boccaccio, Geoffrey Chaucer, and William Shakespeare. Numerous episodes from the poem have been depicted in acclaimed works of sculpture, painting, and music. Although interest in Ovid faded after the Renaissance, there was a resurgence of attention to his work towards the end of the 20th century. Today the Metamorphoses continues to inspire and be retold through various media. The work has been the subject of numerous translations into English, the first by William Caxton in 1480.^[2]

https://en.wikipedia.org/wiki/Metamorphoses

http://classics.mit.edu/Ovid/metam.html

100 AD-Tacitus--Germania (book)

Publius (or Gaius) Cornelius Tacitus (/ˈtæsᵻtəs/; Classical Latin: [ˈtakɪtʊs]; c. AD 56 – c. AD 120) was a senator and a historian of the Roman Empire. The surviving portions of his two major works—the Annals and the Histories—examine the reigns of the Roman emperors Tiberius, Claudius, Nero, and those who reigned in the Year of the Four Emperors (AD 69). These two works span the history of the Roman Empire from the death of Augustus, in AD 14, to the years of the First Jewish–Roman War, in AD 70. There are substantial lacunae in the surviving texts, including a gap in the Annals that is four books long.

Tacitus' other writings discuss oratory (in dialogue format, see Dialogus de oratoribus), Germania (in De origine et situ Germanorum), and the life of his father-in-law, Agricola, the Roman general responsible for much of the Roman conquest of Britain, mainly focusing on his campaign in Britannia (De vita et moribus Iulii Agricolae).

Tacitus is considered to be one of the greatest Roman historians.^[1][2] He lived in what has been called the Silver Age of Latin literature, and is known for the brevity and compactness of his Latin prose, as well as for his penetrating insights into the psychology of power politics.

https://en.wikipedia.org/wiki/Tacitus

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The Germania, written by the Roman historian Publius Cornelius Tacitus around 98 ad and originally entitled On the Origin and Situation of the Germanic Peoples (Latin: De Origine et situ Germanorum), was a historical and ethnographic work on the Germanic tribes outside the Roman Empire.

Contents[edit]

The Germania begins with a description of the lands, laws, and customs of the Germanic people (Chapters 1–27); it then describes individual tribes, beginning with those dwelling closest to Roman lands and ending on the uttermost shores of the Baltic, among the amber-gathering Aesti, the Fenni, and the unknown tribes beyond them.

Tacitus says (Ch. 2) that physically, the Germanic peoples appear to be a distinct nation, not an admixture of their neighbors, since nobody would desire to migrate to a climate as horrid as that of Germania. They are divided into three large branches, the Ingaevones, the Herminones and the Istaevones, deriving their ancestry from three sons of Mannus, son of Tuisto, their common forefather. In Chapter 4, he mentions that they all have common physical characteristics, blue eyes (truces et caerulei oculi = "sky-coloured, azure, dark blue, dark green), reddish hair ( rutilae comae = "red, golden-red, reddish yellow") and large bodies, vigorous at the first onset but not tolerant of exhausting labour, tolerant of hunger and cold but not of heat or thirst.^[1]

In Chapter 7, Tacitus describes their government and leadership as somewhat merit-based and egalitarian, with leadership by example rather than authority and that punishments are carried out by the priests. He mentions (Ch. 8) that the opinions of women are given respect. In Chapter 9, Tacitus describes a form of folk assembly rather similar to the public Things recorded in later Germanic sources: in these public deliberations, the final decision rests with the men of the tribe as a whole.

Tacitus further discusses the role of women in Chapters 7 and 8, mentioning that they often accompany the men to battle and offer encouragement. He says that the men are often highly motivated to fight for the women because of an extreme fear of losing them to captivity. Tacitus says (Ch. 18) that the Germans are mainly content with one wife, except for a few political marriages, and specifically and explicitly compares this practice favorably to other barbarian cultures, perhaps since monogamy was a shared value between Roman and Germanic cultures. He also records (Ch. 19) that adultery is very rare, and that an adulterous woman is shunned afterward by the community regardless of her beauty. In Chapter 45 Tacitus mentions that the tribe to the north of the Germans, the Sitones, "resemble [the Suevi Scandinavians] in all respects but one - woman is the ruling sex."^[2]

The latter chapters of the books describe the various Germanic tribes, their relative locations and some of their characteristics. Many of the tribes named correspond with other (and later) historical records and traditions, while the fate of others is less clear.^{[citation needed]}

^{https://en.wikipedia.org/wiki/Germania_(book)}

https://archive.org/stream/corneliitacitid00tacigoog#page/n6/mode/2up

100 AD-New Testament

The New Testament or NT (Ἡ Καινὴ Διαθήκη, Hē Kainḕ Diathḗkē; Latin: Novum Testamentum) is the second major part of the Christian biblical canon, the first part being the Old Testament, based on the Hebrew Bible. The New Testament discusses the teachings and person of Jesus, as well as events in first-century Christianity. Christians regard both the Old and New Testaments together as sacred scripture. The New Testament (in whole or in part) has frequently accompanied the spread of Christianity around the world. It reflects and serves as a source for Christian theology and morality. Both extended readings and phrases directly from the New Testament are also incorporated (along with readings from the Old Testament) into the various Christian liturgies. The New Testament has influenced religious, philosophical, and politicalmovements in Christendom and left an indelible mark on literature, art, and music.

The New Testament is a collection of Christian works written in the common (Koine) Greek language of the first century, at different times by various writers, who were early Jewish followers of Jesus, and the modern consensus is that it also provides important evidence regarding Judaism in the first century AD.^[1] In almost all Christian traditions today, the New Testament consists of 27 books. The original texts were written in the first and perhaps the second centuries of the Christian Era, in Greek, which was the common language of the Eastern Mediterranean from the Conquests of Alexander the Great (335–323 BC) until the Muslim conquests in the 7th century AD. All the works that eventually became incorporated into the New Testament are believed to have been written no later than around 150 AD,^{[2][better source needed]} and a small minority of scholars would date them to no later than 70 AD.^{[3][better source needed]} John A. T. Robinson, Dan Wallace, and William F. Albright dated all the books of the New Testament before 70 AD.^[4] Others give a final date of 80 AD,^[5] or at 96 AD.^[6]

Collections of related texts such as letters of the Apostle Paul (a major collection of which must have been made already by the early 2nd century)^[7] and the Canonical Gospels of Matthew, Mark, Luke, and John (asserted by Irenaeus of Lyon in the late-2nd century as the Four Gospels) gradually were joined to other collections and single works in different combinations to form various Christian canons of Scripture. Over time, some disputed books, such as the Book of Revelation and the Minor Catholic (General) Epistles were introduced into canons in which they were originally absent. Other works earlier held to be Scripture, such as 1 Clement, the Shepherd of Hermas, and the Diatessaron, were excluded from the New Testament. The Old Testament canon is not completely uniform among all major Christian groups including Roman Catholics, Protestants, the Greek Orthodox Church, the Slavic Orthodox Churches, and the Armenian Orthodox Church. However, the twenty-seven-book canon of the New Testament, at least since Late Antiquity, has been almost universally recognized within Christianity (see Development of the New Testament canon).

The New Testament consists of:

• Four narratives of the life, teaching, death and resurrection of Jesus called "gospel" or the good news.
• A narrative of the Apostle ministries in the early church, called the "Acts of the Apostles", and probably written by the same writer as the Gospel of Luke, which it continues;
• Twenty-one letters, often called "epistles" from Greek "epistole", written by various authors, and consisting of Christian doctrine, counsel, instruction, and conflict resolution; and
• An Apocalypse, the Book of Revelation, which is a book of prophecy, containing some instructions to seven local congregations of Asia Minor, but mostly containing prophetical symbology, about the end times.

https://en.wikipedia.org/wiki/New_Testament

http://www.ellopos.net/elpenor/greek-texts/new-testament/default.asp

100 AD-Josephus----------The Jewish War, Antiquities of the Jews, and Against Apion

Titus Flavius Josephus (/dʒoʊˈsiːfəs/;^[1] 37 – c. 100),^{[2][page needed]} born Yosef ben Matityahu (Hebrew: יוסף הכהן בן מתתיהו‎, Yosef ben Matityahu; Greek: Ἰώσηπος Ματθίου),^[3] was a first-century Romano-Jewishscholar, historian and hagiographer, who was born in Jerusalem—then part of Roman Judea—to a father of priestly descent and a mother who claimed royal ancestry.

He initially fought against the Romans during the First Jewish–Roman War as head of Jewish forces in Galilee, until surrendering in 67 CE to Roman forces led by Vespasian after the six-week siege of Jotapata. Josephus claimed the Jewish Messianic prophecies that initiated the First Roman-Jewish War made reference to Vespasian becoming Emperor of Rome. In response Vespasian decided to keep Josephus as a slave and interpreter. After Vespasian became Emperor in 69 CE, he granted Josephus his freedom, at which time Josephus assumed the emperor's family name of Flavius.^[4]

Flavius Josephus fully defected to the Roman side and was granted Roman citizenship. He became an advisor and friend of Vespasian's son Titus, serving as his translator when Titus led the Siege of Jerusalem. Since the siege proved ineffective at stopping the Jewish revolt, the city's destruction and the looting and destruction of Herod's Temple (Second Temple) soon followed.

Josephus recorded Jewish history, with special emphasis on the first century CE and the First Jewish–Roman War, including the Siege of Masada. His most important works were The Jewish War (c. 75) and Antiquities of the Jews (c. 94).^[5] The Jewish War recounts the Jewish revolt against Roman occupation (66–70). Antiquities of the Jews recounts the history of the world from a Jewish perspective for an ostensibly Roman audience. These works provide valuable insight into first century Judaism and the background of Early Christianity.^[5](See main article Josephus on Jesus).

https://en.wikipedia.org/wiki/Josephus

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The Jewish War or Judean War^[1][2][3] (in full Flavius Josephus's Books of the History of the Jewish War against the Romans, Greek: Φλαυίου Ἰωσήπου ἱστορία Ἰουδαϊκοῦ πολέμου πρὸς Ῥωμαίους βιβλία, Phlauiou Iōsēpou historia Ioudaikou polemou pros Rōmaious biblia), also referred to in English as The Wars of the Jews, is a book written by Josephus, a Roman-Jewish historian of the 1st century.

Divided into seven books, it opens with a summary of Jewish history from the capture of Jerusalem by the Seleucid ruler Antiochus IV Epiphanes in 164 BC to the first stages of the First Jewish–Roman War (Book I and II). The next five books detail the unfolding of the war, under Roman generals Vespasian and Titus, to the death of the last Sicarii. The book was written about 75 AD, originally in Josephus's "paternal tongue" - either Aramaic or Hebrew^[4]- though this version has not survived. It was later translated into Greek, probably under the supervision of Josephus himself. However, "the current Greek edition does not appear to be a translation, but must be considered a new edition, a complete re-working of the first writing and likely a considerable expansion."^[5]

The sources of knowledge of the First Jewish–Roman War are: this account of Josephus, the Talmud (Gittin57b), Midrash Eichah, and the Hebrew inscriptions on the Jewish coins minted, and Book V of Tacitus' Histories.^[6]

The text also survives in an Old Slavonic version, as well as Hebrew which contains material not found in the Greek version, and which is lacking other material found in the Greek version.^[7]

https://en.wikipedia.org/wiki/The_Jewish_War

http://www.gutenberg.org/files/2850/2850-h/2850-h.htm

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Antiquities of the Jews (Greek: Ἰουδαϊκὴ ἀρχαιολογία, Ioudaikē archaiologia; Latin: Antiquitates Judaicae), also Judean Antiquities (see Ioudaios), is a 20-volume historiographical work composed by the Jewish historian Flavius Josephus in the 13th year of the reign of Roman emperor Flavius Domitian which was around AD 93 or 94.^[1] Antiquities of the Jews contains an account of history of the Jewish people, written in Greek for Josephus' gentile patrons. In the first ten volumes, Josephus follows the events of the historical books of the Hebrew Biblebeginning with the creation of Adam and Eve. The second ten volumes continue the history of the Jewish people beyond the biblical text and up to the Jewish War.

This work, along with Josephus's other major work, The Jewish War (De Bello Iudaico), provides valuable background material to historians wishing to understand 1st-century AD Judaism and the early Christian period.^[2]

https://en.wikipedia.org/wiki/Antiquities_of_the_Jews

http://sacred-texts.com/jud/josephus/index.htm#aoj

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The extant manuscripts of the writings of the 1st-century Romano-Jewish historian Flavius Josephus include references to Jesus and the origins of Christianity.^[1][2] Josephus' Antiquities of the Jews, written around 93–94 AD, includes two references to the biblical Jesus Christ in Books 18 and 20 and a reference to John the Baptist in Book 18.^[1][3]

Scholarly opinion varies on the total or partial authenticity of the reference in Book 18, Chapter 3, 3 of the Antiquities, a passage that states that Jesus the Messiah was a wise teacher who was crucified by Pilate, usually called the Testimonium Flavianum.^[4][5][1] The general scholarly view is that while the Testimonium Flavianum is most likely not authentic in its entirety, it is broadly agreed upon that it originally consisted of an authentic nucleus, which was then subject to Christian expansion/alteration.^{[5][6][7][8][9][10]} Although the exact nature and extent of the Christian redaction remains unclear,^[11] there is broad consensus as to what the original text of the Testimonium by Josephus would have looked like.^[9]

Modern scholarship has largely acknowledged the authenticity of the reference in Book 20, Chapter 9, 1 of the Antiquities to "the brother of Jesus, who was called Christ, whose name was James"^[12] and considers it as having the highest level of authenticity among the references of Josephus to Christianity.^{[13][1][2][14][15][16]}

Almost all modern scholars consider the reference in Book 18, Chapter 5, 2 of the Antiquities to the imprisonment and death of John the Baptist also to be authentic and not a Christian interpolation.^[17][18][19]

The references found in Antiquities have no parallel texts in the other work by Josephus such as The Jewish War, written 20 years earlier, but some scholars have provided explanations for their absence.^[20] A number of variations exist between the statements by Josephus regarding the deaths of James and John the Baptist and the New Testament accounts.^[17][21] Scholars generally view these variations as indications that the Josephus passages are not interpolations, for a Christian interpolator would have made them correspond to the New Testament accounts, not differ from them.^[17][22][21]

https://en.wikipedia.org/wiki/Josephus_on_Jesus

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Against Apion (Greek: Φλαΐου Ἰωσήπου περὶ ἀρχαιότητος Ἰουδαίων λόγος α and Φλαΐου Ἰωσήπου περὶ ἀρχαιότητος ἀντιρρητικὸς λόγος β; Latin Contra Apionem or In Apionem) was a polemical work written by Flavius Josephus as a defense of Judaism as a classical religion and philosophy against criticism by Apion, stressing its antiquity against what he perceived as more recent traditions of the Greeks. Against Apion cites Josephus' earlier work Antiquities of the Jews, so can be dated after C.E. 94. It was most likely written in the early second century.^[1]

https://en.wikipedia.org/wiki/Against_Apion

http://onlinebooks.library.upenn.edu/webbin/gutbook/lookup?num=2849