Library

On this page you will find a list of all publications related to the topic of this weblog. Bibliography contains all books and articles written by Francesco Carotta and others directly related to the theory that the historical Jesus was Julius Caesar or that specifically mention an ancient Roman origin of elements of the early Christian religion. References contains the publications mentioned in articles on this blog. Primary Sources contains links to the related ancient writings, either as translations or in their original language. Further reading contains related and valuable publications not mentioned in any article.

If you know any additional books and articles of interest or even some obscure primary sources—because there are many, and one life is in no way long enough to know, read and be able to interpret even a small portion of them—, you can leave a note in the comment section. Thank you.

Bibliography

Boer F de. 2008. Criticism of “Was Jezus inderdaad Caesar?”. Marc van Zoggel (online). Utrecht.

Carotta F. 1999. War Jesus Caesar? 2000 Jahre Anbetung einer Kopie. Munich.

Carotta F. 2002. Was Jezus Caesar? Over de Romeinse oorsprong van het christendom (revised). Soesterberg.

Carotta F. 2003. “Il Cesare incognito / Da Divo Giulio a Gesù”. In: Canfora L (ed.). 2003. Quaderni di Storia 57: 357–75. Milan: Edizioni Dedalo. Riveduto: con aspetti iconografici.

Carotta F. 2005. Jesus was Caesar. On the Julian Origin of Christianity. An Investigative Report (revised). Soesterberg. Extensive excerpts.

Carotta F. 2008. “Los evangelios como transposición diegética: una posible solución a la aporía ‘¿Existió Jesús?'”. In: Piñero A (ed.). ¿Existió Jesús realmente?. Madrid. 101–24. Other versions: english, deutsch

Carotta F. 2010. “Astigi quod Iulienses. El misterio de Astigi y la palmera de Munda”. carotta.de. Kirchzarten/Écija.

Carotta F, Eickenberg A. 2009. “Orfeo Báquico – La cruz desaparecida”. Isidorianum 35: 179–217. Seville: Centro de Estudios Teológicos de Sevilla. Errata-corrige de la impresión en Isidorianum. PDF revisado y de búsqueda. Integral versions: english, deutsch.

Carotta F, Eickenberg A. 2010. “Orfeo Báquico – La cruz desaparecida”. Revista de arqueología 348 (31): 40–49. Abridged version of the original Isidorianum article.

Carotta F, Eickenberg A (ed.). 2011a. War Jesus Caesar? Eine Suche nach dem römischen Ursprung des Christentums. Kiel (forthcoming).

Carotta F, Eickenberg A. 2011b. “Liberalia tu accusas! Restituting the ancient date of Caesar’s funeral”. (forthcoming). Integral versions: english, deutsch.

Carotta F, Eickenberg A, Mere D. 2010a. 17 de Marzo – Liberalia: Victoria de Munda, Fundación de la Colonia Astigi, Funeral de Julio César. Conferencia (Asociación de Amigos de Écija). Kirchzarten/Berlin/Écija. Presentación: Don Luis Rebolo González. Kirchzarten/Berlin/Écija.

Carotta F, Eickenberg A, Mere D. 2010b. Noche de San Juan. Conferencia (Asociación Puerta del Agua, Aguilar de la Frontera). Kirchzarten/Berlin/Écija.

Couchoud PL. 1926. “L’évangile de Marc a-t-il été écrit en Latin”, Revue de l’Histoire de Religions 94. Deutsche Übersetzung. English summary.

Dormeyer D. 2000. “Plutarchs Cäsar und die erste Evangeliumsbiographie des Markus”. In: Von Haehling R (ed.). 2000. Rom und das himmlische Jerusalem. Die frühen Christen zwischen Anpassung und Ablehnung. Darmstadt. 29–52.

Eickenberg A. 2010. “The sixth hour. Crucifixion darkness and cataclysm in the Gospel of Matthew: the historical approach and solution”. DIVVS·IVLIVS. Berlin.

Hendriks APJ, Friesland J van, Janssen G, Pierik P. 2008. “Scientific Imagination”. De Academische Boekengids 69 (original).

Stauffer E. 1955. Christ and the Caesars. Historical Sketches. London. Reprinted 2008: Wipf & Stock.

Stauffer E. 1957. Jerusalem und Rom im Zeitalter Jesu Christi. Bern.

Stauffer E. 1964. Christus und die Caesaren. Historische Skizzen. Hamburg.

References

Aldrete GS. 2006. Floods of the Tiber in Ancient Rome. Baltimore.

Armstrong MA. 2009. “Anatomy of a debt crisis that appears, only Julius Caesar ever understood”. Armstrong Economics. Fort Dix.

Badian E. 1972. Publicans and sinners: private enterprise in the service of the Roman Republic. Oxford.

Benko S. 1980. “Virgil’s Fourth Eclogue in Christian Interpretation”. In: Temporini H, Haase W (edd.). 1980. ANRW 31.1: 646–705. Berlin.

Blass F, Debrunner A, Rehkopf F. ¹⁷1990. Grammatik des neutestamentlichen Griechisch. Göttingen.

Brandt W. 1893 Die evangelische geschichte und der ursprung des Christenthums auf grund einer kritik der berichte über das leiden und die auferstehung Jesu. Leipzig.

Cancik H. 1975. “Christus Imperator”. In: Von Stietencron H (ed.). Der Name Gottes. Düsseldorf. 112–30.

Carrier RC. 1999a. “Jacoby and Müller on ‘Thallus'”. Berkeley.

Carrier RC. 1999b. “Thallus: an Analysis”. Berkeley.

Charalambakis C. 1984. Ίστορία της μετακλασικης έλληνικης γλωσσας, Α. Ή έλληνιστική κοινή. Rethymno.

Coffin HC. 1936. “Vergil and Orosius”. The Classical Journal 31 (4): 235–41.

Commager S. 1962. The Odes of Horace: A Critical Study. New Haven.

Cranfield CEB. 2003. The Gospel according to Saint Mark: an introduction and commentary. Cambridge.

Crawford MH. 1974. Roman Republican Coinage. Cambridge.

Davies WD, Allison DC. 1997. Matthew 19–28. International Critical Commentary. London.

[DGP]. ³⁴2005. Der Große Ploetz. Die Daten-Enzyklopädie der Weltgeschichte. Daten Fakten, Zusammenhänge. Freiburg im Breisgau.

Drumann W, Groebe, P. (1899-1922²). Geschichte Roms in seinem Übergange von der republikanischen zur monarchischen Verfassung oder Pompeius, Caesar, Cicero und ihre Zeitgenossen nach Geschlechtern und mit genealogischen Tabellen. 6 volumes. Berlin/Leipzig: Gebrüder Borntraeger (reprinted 1964. Hildesheim: Georg Olms).

Dunk T von der. 2003. “Wat is domheid?”. Spiegel Historiael. Magazine voor geschiedenis en archeologie 1: 79. Amsterdam.

Elisei R (ed.). ⁸1935. Orazio lirico maggiore scelta di 44 odi e 6 epòdi con prefazione e commento. Florence.

Gibbon E. 1846. The History of the Decline and Fall of the Roman Empire 1. London.

Gradel I. 2002. Emperor Worship and Roman Religion. Oxford.

Greswell E. 1852. Fasti temporis Catholici and Origines kalendariae 1. Oxford.

Gundolf F. 1926. Caesar im neunzehnten Jahrhundert. Berlin.

Gundry RH. 2000. Mark: A Commentary on His Apology for the Cross, Chapters 9–16. Cambridge.

Hagen H. 1867. Scholia Bernensia ad Vergili Bucolica atque Georgica. Leipzig.

Hugo V. 1838-39. Le Rhin, published by J. Hetzel (Paris 1842).

Johnson ES. 2000. “Mark 15,39 and the So-Called Confession of the Roman Centurion”. Biblica 81: 406–13. Rome (Vatican).

Kim TH. 1998. “The Anarthrous υἱὸς θεοῦ in Mark 15:39 and the Roman Imperial Cult”. Biblica 79: 221–41. Rome (Vatican).

Lenski RCH. 2008. The Interpretation of St. Matthew’s Gospel 15-28. Minneapolis.

Lobosco R. 2010. “Was Jezus Christus eigenlijk Julius Caesar? Goddelijke Dubbelganger”. Quest Historie 1: 68–71.

Loisy A. 1907–08. Les Évangiles synoptiques. Vol. 1. Vol. 2. Ceffonds.

Lüderitz G. [unpublished]. “Taubenflug und Hahnenschrei. ‘Ornithologisches’ zum Markusevangelium”. Tübingen.

Martin J. 1811. The Georgicks of Virgil, with an English translation and notes. London.

Mattingly H. 1923-50. Coins of the Roman Empire in the British Museum [BMC]. London.

Monferrer Sala HP. 2009. “The Anaphora Pilati according to the ‘Sinaitic Arabic 445’. A new edition, with translation and a first analysis”. Journal of Eastern Christian Studies 61 (3/4): 167–198.

Mowery RL. 2002. “Son of God in Roman Imperial Titles and Matthew”. Biblica 83: 100–10. Rome (Vatican).

Nineham, DE. 1968. The Gospel of St. Mark. Pelican New Testament Commentaries. London.

Preller L, Köhler R (ed.). ²1865. Römische Mythologie. Berlin.

Ramsey JT, Licht AL. 1997. The Comet of 44 B.C. and Caesar’s Funeral Games. Atlanta.

Ratzinger J (= Pope Benedict XVI). 2011. Jesus of Nazareth. Holy Week: From the entrance into Jerusalem to the Resurrection. San Francisco.

Raubitschek AE. 1954. “Epigraphical Notes on Julius Caesar”. JRS 44: 65–75.

[RE] Pauly A, Wissowa G, Kroll W, Wittes K, Mittelhaus K, Ziegler K, John W, Gärtner H, Murphy JP (edd.). 1890–2000. Paulys Realencyclopädie der classischen Altertumswissenschaft. Neue Bearbeitung. Stuttgart.

Ronan C. 2005. “Caesar On and Off the Renaissance Stage”, in: Zander H (ed.). 2005. ”Julius Caesar — New Critical Essays”. New York. 71-89.

Rudman D. 2003. “The Crucifixion as Chaoskampf: A New Reading of the Passion Narrative in the Synoptic Gospels”. Biblica 84: 102-7. Rome (Vatican).

Saintyves P. 1923. Essais de folklore biblique. Magie, mythes et miracles dans l’ancien et le Nouveau Testament. Paris

Savage JJH. 1934. “The Manuscripts of Servius’s Commentary on Virgil”. Harvard Studies in Classical Philology 45: 157–204.

Scaliger JJ. 1624. Opus de emendatione temporum. Genf.

Schaff P. 1885. The Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocrypha, Decretals, Memoirs of Edessa and Syriac Documents, Remains of the First Ages. Ante-Nicene Fathers 8. Edinburgh.

Schneemelcher W. ⁶1999. Neutestamentliche Apokryphen I. Evangelien. Tübingen.

Schneemelcher W. ⁶1999. Neutestamentliche Apokryphen II. Apostolisches, Apokalypsen und Verwandtes. Tübingen.

Schreiber J. 1967. Theologie des Vertrauens. Hamburg.

Seel O. 1967. “III. Zum Germanen-Exkurs. Die Elche”. In: Seel O. 1967. Caesar-Studien. Stuttgart.

Steele RB. 1900. “Notes on Servius”. AJP 21: 170–7. Baltimore.

Swan PM. 2004. The Augustan Succession: An Historical Commentary on Cassius Dio’s Roman History Books 55–56 (9 B.C.–A.D. 14). Oxford.

Swete HB. ³1920. The Gospel according to St Mark. London.

Theißen G, Merz A. 2001. Der historische Jesus. Ein Lehrbuch. Göttingen.

Thilo GC. 1877. Servii Grammatici qui feruntur in Vergilii Bucolia et Georgica Commentarii. Leipzig.

Tischendorf K von. 1876. Evangelia Apocrypha adhibitis plurimis codicibus Graecis et Latinis maximam partem nunc primum consultis atque ineditorum copia insignibus. Leipzig.

Tinti S, Maramai A, Graziani L. 2007. The Italian Tsunami Catalogue (ITC). v2 (Windows). Bologna.

Usener H. 1913. Kleine Schriften 4. Leipzig.

Valverde LA. 2003. “La Emisión DIVOS IVLIOS (RRC 535/1–2)”. Iberia 6: 25–40.

Weinstock S. 1971. Divus Julius. Oxford.

Weston W. 1748. Dissertations on some of the most remarkable Wonders of Antiquity. Cambridge.

Wettstein JJ. 1751. Novum Testamentum Graecum 1. Amsterdam.

Williams MF. 2003. “The Sidus Iulium, the divinity of men, and the Golden Age in Virgil’s Aeneid“. Leeds International Classical Studies 2 (1): 1–29.

Zuntz G. 1984. “Wann wurde das Evangelium Marci geschrieben?”. In: Cancik H (ed.). Markus-Philologie. Tübingen.

Primary sources

Aurelius Augustinus Hipponensis (St. Augustine of Hippo), Opera Omnia.

Nicolaus of Damascus. ΒΙΟΣ ΚΑΙΣΑΡΟΣ (Bios Kaisaros, “The Life of Caesar”, a.k.a. ‘Life of Augustus’). English translation (1923).

External links

Name. Date. Page name“Page”. Sitename. Location.

4 Comments to “Library”

The sixth hour: Crucifixion darkness and cataclysm in the Gospel of Matthew. The historical approach and solution « DIVVS·IVLIVS says:

4 May 2011 at 04:04

[…] Library […]

Ed-M says:

13 January 2012 at 19:29

Early Christians knew crucifixes were Imperial in origin.

Justin Martyr I Apology 55

Symbols of the cross

But in no instance, not even in any of those called sons of Jupiter, did they imitate the being crucified; for it was not understood by them, all the things said of it having been put symbolically. And this, as the prophet foretold, is the greatest symbol of His power and role; as is also proved by the things which fall under our observation. For consider all the things in the world, whether without this form they could be administered or have any community. For the sea is not traversed except that trophy which is called a sail abide safe in the ship; and the earth is not ploughed without it: diggers and mechanics do not their work, except with tools which have this shape. And the human form differs from that of the irrational animals in nothing else than in its being erect and having the hands extended, and having on the face extending from the forehead what is called the nose, through which there is respiration for the living creature; and this shows no other form than that of the cross. And so it was said by the prophet, “The breath before our face is the Lord Christ.” And the power of this form is shown by your own symbols on what are called “vexilla” [banners] and trophies, with which all your state possessions are made, using these as the insignia of your power and government, even though you do so unwittingly. And with this form you consecrate the images of your emperors when they die, and you name them gods by inscriptions. Since, therefore, we have urged you both by reason and by an evident form, and to the utmost of our ability, we know that now we are blameless even though you disbelieve; for our part is done and finished.

[ed.: Good find! Justin can be seen as a valid source that the Roman tropaea were cruciform. He’s surely referring to the consecrations he knew, i.e. those of Trajan, Hadrian, Antoninus Pius (the real one 😉 )… the earlier ones—Augustus, Claudius, Vespasian, Titus and Nerva—he probably only knew from hearsay, but we may assume that the consecration ritual didn’t change fundamentally from the original in the times of the early imperial cult. Final note: please don’t use bold face in the comments as per blog rules. It’s reserved for our comments in that section. Thank you. —DIV·IVL]

David Seals says:

21 March 2012 at 20:53

G.W. Bowersock’s ‘Roman Arabia’ [Harvard U. Press, 1983, Cambridge, Mass.], goes into great detail about the context of the Hellenistic and Roman orbits in Egyptian and Nabataean history, in the time during and after Caesar’s ‘Alexandrian War’ as he narrated it [perhaps supplemented by Hirtius]. Bowersock also has a convincing grasp of the languages of the Semitic Orient. To connect Caesar, and his successors, to the Gospel(s) of Jesus Christ in the same place and time, it is extremeful helpful to go deep into the contemporary history, in what Fergus Millar titles ‘The Roman Near East: 31 BC-AD 337’ [Harvard U. Press, 1993]. This is also an invaluable history.

For example, we know from Bell. Alex. 65,4, that Caesar himself went through Syria in 47 BCE, on his way from Alexandria to Asia Minor. Where exactly did he go, and why? This is the area of Judea and the future Caesarea Philippi, for instance, where so much of the gospels take place. Millar writes on p. 31, “… in January 27 BC Syria became what Strabo, the best contemporary witness, called a province of Caesar as opposed to a province of the Roman people.” This is of course an element of the well-known ‘Imperial Cult’ that became Christianity (not so well-known at all in orthodoxy), but also the result of Octavian Augustus keeping Egypt out of the purview of the damn Roman Senate. Egypt, at least, was not governed by the Senate, almost alone among all the provinces of the Empire. Why? And so was Syria, according to Strabo, the supposed home territory of Jesus?

To refer to what Francesco Carotta writes in ‘Jesus was Caesar’, about his Legions settling in the ‘Holy Land’, Millar adds, ” … the complex consequences of the settlement of the veterans of two legions in this area in 15 BC, this colony, Colonia Iulia Augusta Felix Berytus, not only was the sole colonial settlement in the Near East under Augustus, but represented by far the most profound and long-lasting Roman, or Latin, intrusion into the culture of the region in the entire Roman period.” [p.36, citing Strabo, Geog. XVI, 2,20 (756)]

Octavian Augustus certainly is a key link between Julius Caesar and the development of Christianity. He made a famous visit to Syria in 20 BC, visiting key religious sites like Paneas, the Grotto of Pan, that became known as Caesarea Philippi in the New Testament.

Bowersock and Millar provide a mind-numbing extent of details from there. In just one amazing example in Millar on p. 62: “A statue-base at Si dedicated in Greek to ‘King Herodes’ (unfortunately the statue itself is missing) is followed by the dedication of an altar there in the year 33 ‘of the lord Philip (LMRN’ PLPS in Nabataean), and then by the record of the construction of a gate at Hebran in the year 7 of Claudius Caesar (LQLDYS QYSR); but then Herodian rule reappears, with datings of years 16 and 21 of ‘King Agrippa, (our?) lord’ in a Greek inscription from Sammayn.”

Arcete feles – das Deutschlandradio hat ‘nen Vogel! | DIVVS·IVLIVS says:

28 January 2015 at 17:30

[…] Library […]