Jesus in the Talmud

178 Notes to Chapter 9from the common intention.” On the custom of extinguishing the light, thescholars are undecided as to whether Tertullian precedes Minucius Felix (in thiscase Octavius would have been written in the early third century C.E.) orwhether vice versa Minucius Felix predates Tertullian (in this case Octavius musthave been penned before 197 C.E.). See on this Hans Gärtner, “MinuciusFelix,” in Der Kleine Pauly. Lexikon der Antike, Munich: Deutscher Taschenbuchverlag,1979, col. 1342. In any case, Minucius’ source seems to be Fronto(cf. Octavius, 9:6 and 31:2), the highly influential teacher of the emperor MarcusAurelius (d. after 175 C.E.).22. Elias Bickerman, “Ritualmord und Eselskult. Ein Beitrag zur Geschichteantiker Publizistik,” in idem, Studies in Jewish and Christian History, vol. 2, Leiden:Brill, 1980, pp. 225–255 (original publication in MGWJ 71, 1927). See alsoBurton L. Visotzky, “Overturning the Lamp,” JJS 38, 1987, pp. 72–80; idem, Fathersof the World, pp. 75–84.23. Josephus, Contra Apionem, 2:91–96.24. In the late fourth century C.E., Epiphanius, the bishop of Salamis atCyprus, accuses the Christian sect of the Nicolaitans of fornicating with eachother and of eating their semen and their blood of menstruation (Panarion 26:4f.in The Panarion of Epiphanius of Salamis, book 1, sects 1–46, trans. FrankWilliams, Leiden: Brill, 1987, pp. 85–87.). This sect is already mentioned by Irenaeusin the second half of the second century C.E. as practicing adultery andeating things sacrificed to idols (Adversus Haereses 1, 26:3, in St. Irenaeus ofLyons against the Heresies, trans. and annot. Dominic J. Unger, rev. John J. Dillon,New York and Mahwah, NJ: Paulist, 1992, pp. 90f.).25. The Christian philosopher Clement of Alexandria (ca. 150–215 C.E.)accuses the sect of the Carpocratians of gathering together for sexual orgies, andironically adds: “I would not call their meeting an Agape” (Stromata 3,2:10–16).26. Justin, Dialogue, 108:2 (St. Justin Martyr: Dialogue with Trypho, trans.Falls, p. 162). See also Tertullian, De spectaculis, 30 (below, p. 112).27. Jer. 2:13.28. Justin, Dialogue, 69:6f. (St. Justin Martyr: Dialogue with Trypho, trans.Falls, pp. 108f.). For the view of Jesus as magician and seducer see Martin Hengel,The Charismatic Leader and His Followers, New York: Crossroad, 1981,p. 41, n. 14.29. Mt. 28:13–15.