The Historical Jesus III

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All the Tacitus passage written in 116 CE indicates is that Tacitus was aware of the Christian MOST MISCHIEVOUS SUPERSTITION and was reporting what their HIDEOUS and SHAMEFUL EVIL beliefs were and how HATEFUL they were.

It does not mean that there was any truth to the evil superstition nor does it mean that Tacitus knew anything about it other than what he learned from the criminals who adhered to the hateful and hideously shameful myth.

If it wasn't for the morbid lust for martyrdom that early Christians had they probably would have erased this passage from history.

He must have been quite an intelligent and prescient bloke.

I must say he summed it up quite nicely, and it is amazing how timeless his comments are!

"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[/B][/HILITE]. 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' Annals does not identify any person called Jesus and does not identify the cult called Christians.

It is already known that the word 'Christians can refer to followers of Serapis, followers of Marcion, followers of Menander, followers of Valentinus or Simon Magus and that the word Christ can refer to any person who is called Anointed.

Tacitus' Annals has been conclusively shown to be manipulated.

The word Chrestianos refers to followers of the LORD GOD of the Jews.

The LORD GOD of the Jews is CHRESTOS--Not the assumed obscure HJ /REBEL/CRIMINAL/LIAR/FALSE PROPHET/IDIOT/MADMAN.

In addition, NO Christian writer AND NON-APOLOGETIC of antiquity used Tacitus' Annals with Christus for hundreds of years--NOT even Eusebius.

Tacitus' Annals with Christus is a most blatant forgery carried out sometime AFTER the end of the 4th century or later.
 
<snip rest of statements to this effect>

But of course the accounts of the crucifixion don't state that the Jews "pierced" Jesus. They state plainly that the Romans "pierced" Jesus. The later Christian writers were often motivated by extreme hostility towards Jews. Chrysostom, for Heaven's sake! What is his opinion on Jews worth? Nothing at all.

Here's Mark's account. Whether this is true or not, it imputes the "piercing" of Jesus to the Romans.

What bizarre nonsense!!!

You are not a Christian. Your opinion is worthless.

It is the evidence from antiquity that we are dealing with.

Christians of antiquity did state THEIR JESUS was crucified by the Jews.

Christians of antiquity who used the ENTIRE NT did state THEIR JESUS, the Son of the Ghost, was KILLED by the Jews.

Craig B, NOBODY wrote about YOUR Jesus--your Jesus is modern fiction based on imagination.

Who was the father of your Jesus?

You can't remember!!!
 
4. Similarly, for most of the past 2000 years the church had always claimed that Josephus and Tacitus provided independent evidence of Jesus that was written within about 70 years of the death of Jesus. But that again has turned out to be completely untrue, and in fact the first extant copies of any such writing were apparently produced not circa.100 AD, but c.1000 AD!

Actually "the church" has been using Tacitus since the 15th century ie for only 600 years. NO ONE even knew of Tacitus supposed reference to Jesus for nearly 14 centuries!

Tertullian who was familiar with the writings of Tacitus didn't know of it.

Clement of Alexandria, who as at the beginning of the third century made a compilation of all the recognitions of Christ and Christianity that had been made by Pagan writers up to his time, didn't know of it.

Origen in his controversy with Celsus didn't use this passage.

Eusebius, who in the fourth century, cited all the evidences of Christianity obtainable from Jewish and Pagan sources didn't know of the Tacitus passage.

The Tacitus passage requires EVERY Christian that used or read Tacitus to be blinder then freaking Mr Magoo for over 13 CENTURIES!

Taking the Tacitus passage as anyway authentic makes the BS about the Testimonium Flavianum being in any way genuine to a whole new level of STUPID and GULLIBLE.
 
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All the Tacitus passage written ca. 116 CE indicates is that Tacitus was aware of the Christian MOST MISCHIEVOUS SUPERSTITION and was reporting what their HIDEOUS and SHAMEFUL EVIL beliefs were and how HATEFUL they were.

It does not mean that there was any truth to the evil superstition nor does it mean that Tacitus knew anything about it other than what he learned from the criminals who adhered to the hateful and hideously shameful myth.

If it wasn't for the morbid lust for jihad martyrdom that early Christians had, they probably would have tried their darnedest to erase this passage from history. But it looks like they couldn't have been able to since they did not modify it. Perhaps they also wanted to show how those vile Romans hated Christianity and thus left it as it was.

Tacitus must have been quite an intelligent and prescient bloke. I must say he summed up Christianity quite nicely; it is amazing how timeless his comments are!

"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[/B][/HILITE]. 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".


Cool story, Brah.
 
Actually "the church" has been using Tacitus since the 15th century ie for only 600 years. NO ONE even knew of Tacitus supposed reference to Jesus for nearly 14 centuries!
That's right. Why does that make it inauthentic? Things are often unknown, then rediscovered, or irrevocably lost.
Tertullian who was familiar with the writings of Tacitus didn't know of it.

Clement of Alexandria, who as at the beginning of the third century made a compilation of all the recognitions of Christ and Christianity that had been made by Pagan writers up to his time, didn't know of it.

Origen in his controversy with Celsus didn't use this passage.

Eusebius, who in the fourth century, cited all the evidences of Christianity obtainable from Jewish and Pagan sources didn't know of the Tacitus passage.
That's right, cos nobody knew of it.
The Tacitus passage requires EVERY Christian that used or read Tacitus to be blinder then freaking Mr Magoo for over 13 CENTURIES!
But you've just told us that nobody knew about it!
Taking the Tacitus passage as anyway authentic makes the BS about the Testimonium Flavianum being in any way genuine to a whole new level of STUPID and GULLIBLE.
So the passage looks to you like the work of a late mediaeval Christian interpolator, does it? The vast majority of qualified scholars thinks otherwise, but you dismiss that as stupid and gullible. OK, to suggest that a Christian didn't write the following is STUPID, in your opinion.
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.
 
You have straw manned the entire affair.

You have presented the least stupid of the historicists' hypotheses.

Then you turned around and presented the worst and least likely of the mythicists' hypotheses.

And then you went ahead and equated the "evidence" for said straw men.

The fact is despite your straw manning there is an EXTREME DEARTH of evidence for the historic hypotheses against a COPIOUS PLETHORA of evidence for the skullduggery, chicanery, fakery, forgeries and lies of the charlatans, poltroons, and brigands who fabricated and enforced the Christian fairy tales as reality and bamboozled GENERATIONS of hapless VICTIMS across the globe with it.

The mythicists do not even need to come out with any hypothesis whatsoever... theirs is the NULL hypothesis... it is the historicists who need to come up with a good reason why Jesus of Nazareth is any different from Sinbad The Sailor or John Frum or Robin Hood or Hercules or Jason the Argonaut or Achilles or Harry Potter.

It is the historicists who have to convince us why the SPECIAL PLEADING for Jesus is warranted in deference over other fictional protagonists of other fairy tales.

If you want to see how much straw manning you are doing then please read at least the first book on the list below or watch the videos in the list of video below them


To this I would add Thomas S. Verenna's "Did Jesus Exist? The Trouble with Certainty in Historical Jesus Scholarship" article

A choice quote from that piece:

"However Ehrman goes to great lengths in his book to try to show that mythicism is insane (or at delusional). He spends chapters on the sources of evidence without once critically engaging any of them in a competent manner, as one would expect him to do. He seems as though he
didn’t check the primary sources at times, he makes huge leaps in logic, and makes rather bizarre errors which a respectable historian like himself should not make. He seems to want to so hide the fact that the sources are not sufficient that he seems completely unaware that he contradicts himself. " (sic)

Examples, you asked? Yep they are here as well:

"On page 56, Ehrman writes:

“It should be clear in any event that Tacitus is basing his comments on hearsay rather than, say, detailed historical research.”

But on page 97, he contradicts himself:
“Tacitus almost certainly had information at his disposal about Jesus, for example, that he was crucified in Judea during the governorship of Pontius Pilate. …. Indirectly, then, Tacitus…provide independent attestation to Jesus’s existence from outside the Gospels…”

Ehrman goes on at length explaining that Tacitus probably did not consult any independent source (like Roman records, which Ehrman aptly states probably didn’t exist) and that he had some information wrong which, ironically, Ehrman also gets wrong." (sic)

THIS is the "high" quality of the evidence of Jesus? Double talking contradictory nonsense that make the insanity Irenaeus cranked in the 2nd century CE look rational?! :boggled: I guest we can think ourselves it isn't as off the wall as Revelation but then not much is.
 
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lol. Appealing to Tacitus Annals 15.44.

Part of a document unknown before the 14th/15th century, found as a single copy in an Italian monastery's library-scriptorium, before passing through the hands of the Pope's chief propagandist.

Tacitus " entered political life, as a quaestor, in 81 or 82, under Titus. He advanced steadily through the cursus honorum, becoming praetor in 88, and a quindecimvir, a member of the priestly college in charge of the Sibylline Books and the Secular games.

A quaestor was a type of public official in the "cursus honorum" system who supervised the financial affairs of the state and conducted audits.

The cursus honorum (Latin: "course of offices") was the sequential order of public offices held by aspiring politicians in both the Roman Republic and the early Empire.​
In these roles, and as a senator and a historian of the Roman Empire, Tacitus had plenty of opportunity to view official records or hear of relevant events. He served in the provinces from ca. 89 to ca. 93 - either in command of a legion or in a civilian post. He (and his property) survived Domitian's reign of terror (81–96), but the experience left him jaded and perhaps ashamed at his own complicity. From his seat in the Senate he became suffect consul in 97 during the reign of Nerva, being the first of his family to do so. During his tenure he reached the height of his fame as an orator when he delivered the funeral oration for the famous veteran soldier Lucius Verginius Rufus. In the following year he wrote and published the Agricola and Germania.

Afterwards he absented himself from public life, but returned during Trajan's reign (98-117). In 100, he, along with his friend Pliny the Younger, prosecuted Marius Priscus (proconsul of Africa) for corruption. A lengthy absence from politics and law followed while he wrote the Histories and the Annals. In 112 or 113 he held the highest civilian governorship, that of the Roman province of Asia in Western Anatolia; recorded in a inscription found at Mylasa in Caria*. A passage in the Annals fixes 116 as the terminus post quem of his death, which may have been as late as 125 or even 130. It seems that he survived both Pliny (died ca. 113) and Trajan (died 117).

* OGIS 487, first brought to light in Bulletin de correspondance hellénique, 1890, pp. 621–623.​

from Encyclopedia Britannica on-line -
Tacitus still practiced advocacy at law—in 100 he, along with Pliny the Younger, successfully prosecuted Marius Priscus, a proconsul in Africa, for extortion—but he felt that oratory had lost much of its political spirit and its practitioners were deficient in skill. This decline of oratory seems to provide the setting for his Dialogus de oratoribus. The work refers back to his youth, introducing his teachers Aper and Secundus. It has been dated as early as about 80, chiefly because it is more Ciceronian in style than his other writing. But its style arises from its form and subject matter and does not point to an early stage of stylistic development. The date lies between 98 and 102; the theme fits this period. Tacitus compares oratory with poetry as a way of literary life, marking the decline of oratory in public affairs: the Roman Republic had given scope for true eloquence; the empire limited its inspiration. The work reflects his mood at the time he turned from oratory to history.

There were historians of imperial Rome before Tacitus; notably Aufidius Bassus, who recorded events from the rise of Augustus to the reign of Claudius; and Pliny the Elder, who continued this work (a fine Aufidii Bassi) to the time of Vespasian. In taking up history Tacitus joined the line of succession of those who described and interpreted their own period, and he took up the story from the political situation that followed Nero’s death to the close of the Flavian dynasty.

The Histories and the Annals
The Historiae began at January 1, 69, with Galba in power and proceeded to the death of Domitian, in 96. The work contained 12 or 14 books (it is known only that the Histories and Annals, both now incomplete, totaled 30 books). To judge from the younger Pliny’s references, several books were ready by 105, the writing well advanced by 107, and the work finished by 109. Only books i–iv and part of book v, for the years 69–70, are extant. They cover the fall of Galba and Piso before Otho (book i); Vespasian’s position in the East and Otho’s suicide, making way for Vitellius (book ii); the defeat of Vitellius by the Danubian legions on Vespasian’s side (book iii); and the opening of Vespasian’s reign (books iv–v).

This text represents a small part of what must have been a brilliant as well as systematic account of the critical Flavian period in Roman history, especially where Tacitus wrote with firsthand knowledge of provincial conditions in the West and of Domitian’s last years in Rome. The narrative as it now exists, with its magnificent introduction, is a powerfully sustained piece of writing that, for all the emphasis and colour of its prose, is perfectly appropriate for describing the closely knit set of events during the civil war of 69.

This was only the first stage of Tacitus’ historical work. As he approached the reign of Domitian, he faced a Roman policy that, except in provincial and frontier affairs, was less coherent and predictable. It called for sharper analysis, which he often met with bitterness, anger, and pointed irony. Domitian’s later despotism outraged the aristocratic tradition. It is not known, and it is the most serious gap, how Tacitus finally handled in detail Domitian’s reputation. Perhaps his picture of the emperor Tiberius in the Annals owed something to his exercise on Domitian.

It is necessary to keep the dating of Tacitus’ work in mind. He had won distinction under Nerva and enjoyed the effects of liberal policy; at the same time, he had lived through the crisis of imperial policy that occurred when Nerva and Trajan came to the succession. Under Trajan he retained his place in public affairs, and in 112–113 he crowned his administrative career with the proconsulate of Asia, the top provincial governorship. His personal career had revealed to him, at court and in administration, the play of power that lay behind the imperial facade of rule. He was especially familiar with the effect of dynastic control, which tended to corrupt the rulers, as it had in the period from Vespasian to Domitian, and to reduce the supporting nobles to servility, while only military revolt within Rome or from the frontier legions could change the situation—as it had done at the end of Nero’s reign.

From what can be reconstructed from his personal career along with the implications of his subsequent historical thought, it is possible to mark an intellectual turning point in his life after which he began to probe deeper into the nature of the Roman Empire. Although in the Agricola he had lightly promised to continue his writing from the Flavian years into the new regime, he now moved not forward but backward. He was no longer content to record the present but felt compelled to interpret the political burden of the past from the time when Tiberius consolidated Augustus’ policy of imperial government.

The Annals (Cornelii Tacti ab excessu divi Augusti), following the traditional form of yearly narrative with literary elaboration on the significant events, covered the period of the Julio-Claudian dynasty from the death of Augustus and the accession of Tiberius, in 14, to the end of Nero’s reign, in 68. The work contained 18 or 16 books and was probably begun during Trajan’s reign and completed early in Hadrian’s reign. Only books i–iv, part of book v, most of book vi (treating the years 14–29 and 31–37 under Tiberius), and books xi–xvi, incomplete (on Claudius from 47 to 51 and Nero from 51 to 66), are extant.

In casting back to the early empire Tacitus did not wish necessarily to supersede his predecessors in the field, whose systematic recording he seemed to respect, judging from the use he made of their subject matter. His prime purpose was to reinterpret critically the Julio-Claudian dynasty, when imperial rule developed a central control that, even after the complex military coup d’état in 68–69, would continue under the Flavians. In effect, the Annals represents a diagnosis in narrative form of the decline of Roman political freedom, written to explain the condition of the empire he had already described in the Histories. Tacitus viewed the first imperial century as an entity. There was (in his eyes) a comparison to be made, for example, between the personal conduct of Tiberius and that of Domitian, not that they were the same kind of men but that they were corrupted by similar conditions of dynastic power ...

In opening the Annals, Tacitus accepts the necessity of strong, periodic power in Roman government, providing it allowed the rise of fresh talent to take over control. That was the aristocratic attitude toward political freedom, but to secure the continuity of personal authority by dynastic convention, regardless of the qualifications for rule, was to subvert the Roman tradition and corrupt public morality. If Augustus began as a warlord, he ended by establishing a dynasty, but the decisive point toward continuing a tyrannical dynasty was Tiberius’ accession.

One may, indeed, believe that Tiberius was prompted to assume imperial power because he was anxious about the military situation on the Roman frontier; but Tacitus had no doubts about the security of the Roman position, and he considered the hesitation that Tiberius displayed on taking power to be hypocritical; hence, the historical irony, in interpretation and style, of his first six books. Here, perhaps, Tacitus had some support for his interpretation. A strong, dour soldier and a suspicious man, Tiberius had little to say in his court circle about public affairs. On his death he was blamed for never saying what he thought nor meaning what he said, and Tacitus elaborated this impression. His criticism of dynastic power also stressed the effect of personality: if Tiberius was false, Claudius was weak, Nero was not only unstable but evil, and the imperial wives were dangerous. With regard to provincial administration, he knew that he could take its regular character for granted, in the earlier period as well as his own.

Sources
For the period from Augustus to Vespasian, Tacitus was able to draw upon earlier histories that contained material from the public records, official reports, and contemporary comment. It has been noted that the work of Aufidius Bassus and its continuation by Pliny the Elder covered these years; both historians also treated the German wars. Among other sources Tacitus consulted Servilius Nonianus (on Tiberius); Cluvius Rufus and Fabius Rusticus (on Nero); and Vipstanus Messalla (on the year 69). He also turned, as far as he felt necessary, to the Senate’s records, the official journal, and such first-hand information as a speech of Claudius, the personal memoirs of Agrippina the Younger, and the military memoirs of the general Gnaeus Domitius Corbulo. For Vespasian’s later years and the reigns of Titus and Domitian, he must have worked more closely from official records and reports.

http://www.britannica.com/biography/Tacitus-Roman-historian
 
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lol. Appealing to Tacitus Annals 15.44.

Part of a document unknown before the 14th/15th century, found as a single copy in an Italian monastery's library-scriptorium, before passing through the hands of the Pope's chief propagandist.
So the Pope's chief propagandist chose to pass this off as an attestation of Christ by Tacitus?
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.
From your immense cut and paste of Britannica we learn that only part of the Annals is extant. That a bit of it should turn up in a single copy in a late mediaeval collection does not therefore seem at all improbable to me.

When Christians did add fabricated references to Christ in older works passing through their hands, they inserted more respectful material. The TF of Josephus has been interpolated - at least in part, and very probably in its entirety - but of course with material very flattering to Jesus and his followers.
 
That's right. Why does that make it inauthentic? Things are often unknown, then rediscovered, or irrevocably lost.

The problem is that people who previously used or had access to Tacitus didn't use this passage. We have seen this sort of thing before with Josephus and the Testimonium Flavianum.

As noted by Jay Raskin "Tacitus would have had to explain more about the suppression of the new superstition if it died out in the 30’s and started again in Rome around in the 60’s. (The Fire was in 64). If the outbreak of the superstition happened in the time of Nero, as Josephus reports, there would be no need to explain what happened."

Also

"It seems ridiculous to say that Chrestians (the good ones) came from Christ (the anointed one). It is like saying that the followers of Lenin are called Lenenists or the followers of Stalin are called Stalenists, or the followers of Jefferson are called Jiffersonians or the followers of Woodrow Wilson are called Welsonians. It is not an easy thing to get the letters “i” and “e” mixed up in this way. Nobody refers to the founder of Mormonism as Joseph Smeth when they mean Joseph Smith."

As I jokingly said once it is like talking about all the pasty Sitting Bull and Crazy Horse baked because you think chefs is the plural of chief.

As noted in the earliest version of the NT there is this symbol combination that is interpreted as 'christ'

Furthermore "christ" is NOT in Tacitus but rather this weird "chrstus" which Köstenberger identified as being “Chrestus” NOT “Christus” a variant reading I have found as far back as 1874: "Tacitus (a.d. 110) also says "Chrestus, the founder of that name (the Christian), was put to death as a criminal by Pontius Pilate, procurator of Judea, in the reign of Tiberius."

Michael Faraday in 1883 gives a similar rendition: "Chrestus, the founder of the Christian name, was put to death as a criminal under Pontius Pilate in the reign of Tiberius."

The New Outlook of 1894 talks about Tacitus referring to a Chrestus

The Presbyterian Review in 1881 stated "Tacitus spoke with stern contempt of the "exitiabilis superstition" of Chrestus."

A 1827 work comments "It is very possible that a Jew of the name of Chrestus, or Christus, may have existed at Rome on the conflagration of the city..." If Tacitus' chrstus can ONLY be read as Christus when why even bring up Chrestus?

It was even theorized that in the lat 19th century "They fancied that the real name of the founder of the new religion must be Chrestus or “excellent,...”

In the majority of the cases you find a reference to Suetonius' Chrestus comment. But if Tacitus' chrstus can be read that way then it can no longer be claimed to be "Christ" but simply chrstus who ever or what ever that is.


Raphael Lataster in his "Questioning the Plausibility of Jesus Ahistoricity Theories—A Brief Pseudo-Bayesian Metacritique of the Sources" paper in Intermountain West Journal of Religious Studies[6] points out there are several problems with the passage:

1) "It is questionable if a non-Christian historian would refer to this person as Christ rather than the more secular Jesus of Nazareth."

2) "Though Annals covers the period of Rome’s history from around 14 CE to 66 CE, no other mention is made of Jesus Christ.

3) "This passage is also ignored by early Christian apologists such as Origen and Tertullian, who actually quote Tacitus in the 3rd century."


"Also of interest is that this supposed reference to the death of Jesus is made in Book 15 (covering CE 62-65) rather than in Book 5 (covering CE 29-31). Though Tacitus supposedly claims the death of Christ happened during the reign of Tiberius, he makes no mention of Jesus in the book covering the reign of Tiberius; he only makes this one comment among the books covering the later reign of Nero.

Furthermore, most information from Book 5 and the beginning of Book 6 (covering CE 32-37) is lost. The Annals is suspiciously missing information from around 29 CE to 32 CE, a highly relevant timeframe for those that believe (historically or religiously) in Jesus. It is equally suspicious that the only section missing in the space dedicated to Tiberius’ rule happens to coincide with what many Christians would consider to be the most historically noteworthy event(s) to occur during Tiberius’ reign."
 
TACITUS, [55-117] Annals XV. 37 - 41 Nero’s fire started 19 July 64 CE. This is the famous passage which mentions Nero’s fire and his 'persecution of the Christians' to [supposedly] disguise his own guilt. It is only in this passage that the fire and the Christians were connected. Other pagan writers mention the fire, in passing, but not the Christian persecution. Christians writers mention the Persecution, but, do not connect them with the fire.

Tacitus has an account of terrible damage: “Of Rome’s fourteen districts only four remained intact. Three were leveled to the ground. The other seven were reduced to a few scorched and mangled ruins.” However, the only other account we have, an interpolation in a forged Christian letter from Seneca to Paul: “A hundred and thirty-two houses and four blocks have been burnt in six days; the seventh brought a pause.” This account turns out to mean about a tenth of the city was burnt. Rome contained about 1,700 private houses and 47,000 apartment blocks.

Tacitus is the only writer to connect the fire with the Christians. Nero was blamed, both at the time and in all other subsequent writers on the fire, and supposedly blamed the Christians for arson. He then [supposedly] condemned “large numbers” of them to be crucified and torched during the night. This must have been a big affair and there must have been “large numbers” of so-called Christians.

In his earlier ‘Histories’ Tacitus has a different attitude. The person in charge of persecutions in Rome was the City Prefect, Police Chief of Rome. Under Nero, this was a man described by Tacitus in his ‘Histories’ Bk. 3, #65, #75 - “His gentle character made him hate bloodshed and killing... His honesty and fair-mindedness are beyond question.” Flavius Sabinus, brother of Vespasian, was City Prefect of Rome from 56-69, covering the Neronian period of the disputed persecutions! Would a man of this character do the things described in the ‘Annals’ and Sulpicius?

The big question is why the Church Fathers know Nothing of this important information from Tacitus? The two partial manuscripts were found in the Medici library dating from 1313 to 1375. It is only after this time, much after, that the story became almost an Article of Faith about the early Church.

Nero’s Fire and the Christian Persecution?

.

As Authur Drewes said in 1912 in 'Witnesses to the Historicity of Jesus' -
"The first unequivocal mention of the Neronian persecution in connection with the burning of Rome is found in the forged correspondence of Seneca and the apostle Paul, which belongs to the fourth century. A fuller account is then given in the Chronicle of Sulpicius Severus (died 403 AD), [Chronicle 2.29.1-4a] but it is mixed there with unlikely Christian legends, such as the story of the death of Simon Magus, the 'bishopric' and sojourn of Peter at Rome, etc. The expressions of Sulpicius Severus agree, in part, almost word for word with those of Tacitus's Annals 15.44. It is, however, very doubtful, in view of the silence of other authors of the times who used Tacitus, but did not refer to Annals, that Sulpicius used Annals either.

"We are therefore strongly disposed to suspect that the passage in question - in Annals, xv, 44 - was transferred from Sulpicius to the Annals 15.44 by the hand of a monastic copyist or forger, for "the greater glory of God" in order to strengthen the 'truth' of the Christian tradition by appealing, falsely, to a prominent pagan witness ie. Tacitus."
JOSEPHUS, [41-100] He was in Rome, for over a year, from the first part of 64, [Life, 3]. The fire happened in July, but, he fails to mention it at all. Josephus’ attitude to Nero was such that he would have mentioned it in the passage in the Jewish War XX. vii. 2-3. Instead he takes other biased historians to task, “some of whom have departed from the truth of the facts, out of favour,... while others, out of hatred to him, have so impudently raved against him with their lies.”

SUETONIUS, [69-140] Life of Nero, 38. Writing very soon after Tacitus, Suetonius knows of no Christians connected with the fire? He and all subsequent writers firmly blame Nero for the fire, and continue the rumour that he ‘fiddled while Rome burnt’ ...

The only reference to ‘Christiani’ in the Life of Nero is between nut sellers and chariot drivers, along with Mime actors: “Punishment was inflicted on the Christians, a class of men given to a new and mischievous superstition.” [Nero, 16] This sentence is completely isolated and could very possibly have been inserted later. However, this is in No way connected to Suetonius’ romantic description of Nero’s fire, found in ch. 38. No Christians are blamed! Indeed Nero is given all the blame for the fire. Worse, he is damned by the accusation that while viewing the conflagration; “he sang the whole of the ‘Sack of Ilium,’ in his regular stage costume.”

http://carrington-arts.com/cliff/Nero.htm

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The problem is that people who previously used or had access to Tacitus didn't use this passage. We have seen this sort of thing before with Josephus and the Testimonium Flavianum ...
Then they didn't have that passage. Even now T is extant only in part.
Furthermore "christ" is NOT in Tacitus but rather this weird "chrstus" which Köstenberger identified as being “Chrestus” NOT “Christus” a variant reading I have found as far back as 1874: "Tacitus (a.d. 110) also says "Chrestus, the founder of that name (the Christian), was put to death as a criminal by Pontius Pilate, procurator of Judea, in the reign of Tiberius." ...

The Presbyterian Review in 1881 stated "Tacitus spoke with stern contempt of the "exitiabilis superstition" of Chrestus."
So, a Christian interpolator, inserting a fabricated passage into a falsified work, with the nefarious intention of advancing the cause of Christianity through forgery, chooses not only to interpolate insulting and disparaging references to Christ and his followers, but even mangles the very word "Christ" while doing so; thereby permitting scoffers to say, this isn't Christ at all, but some unknown charlatan or troublemaker called Chrestus.

Do you think it's plausible that the Pope's propagandist would invent such a fabrication? Would he not have produced something like the Christ-flattering TF, (which you yourself mention), and which is known to be partly or wholly the work of a later Christian pen?
 
So the Pope's chief propagandist chose to pass this off as an attestation of Christ by Tacitus?
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.
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Annals 15.44 refers to Nero initially, then to Tiberius, then Nero again.

Jay Raskins has suggested it would be more chronologically consistent if all the references were to Nero ie. the reference to Tiberius (Emperor 14 AD to 37 AD) could actually be an interpolation-substitution for Nero (Emperor 54 to 68 AD) and, by applying other texts such as Antiquities of the Jews 20.8.10, which also refers to Porcius Festus as procurator (as does Antiquities 20.8.9, & 20.8.11; & 20.9.1), one can also make a case for interpolation of Pilate for Festus (in addition to the interpolation of Tiberius for Nero).

Antiquities 20.8.9 and 20.8.10

9. Now when Porcius Festus was sent as successor to Felix by Nero ...

10 Upon Festus’s coming into Judea, it happened that Judea was afflicted by the robbers, while all the villages were set on fire, and plundered by them. And then it was that the sicarii, as they were called, who were robbers, grew numerous. They made use of small swords, not much different in length from the Persian acinacae, but somewhat crooked, and like the Roman sicae, [or sickles,] as they were called; and from these weapons these robbers got their denomination; and with these weapons they slew a great many; for they mingled themselves among the multitude at their festivals, when they were come up in crowds from all parts to the city to worship God, as we said before, and easily slew those that they had a mind to slay. They also came frequently upon the villages belonging to their enemies, with their weapons, and plundered them, and set them on fire. So Festus sent forces, both horsemen and footmen, to fall upon those that had been seduced by a certain impostor, who promised them deliverance and freedom from the miseries they were under, if they would but follow him as far as the wilderness. Accordingly, those forces that were sent destroyed both him that had deluded them, and those that were his followers also.
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So, the original relevant Annals 15.44 could very well have been

"Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius Nero at the hands of one of our procurators, Pontius Pilatus Portius Festus, and a most mischievous superstition, thus checked for the moment, again broke out not only in Judaea, 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."
Tertullian's Ad Nationes also records a difference is styles between Tiberius and Nero -
Ad Nationes CHap. VII.
This name of ours took its rise in the reign of Augustus; under Tiberius it was taught with all clearness and publicity; under Nero it was ruthlessly condemned, and you may weigh its worth and character even from the person of its persecutor. If that prince was a pious man, then the Christians are impious; if he was just, if he was pure, then the Christians are unjust and impure; if he was not a public enemy, we are enemies of our country
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Such a difference in style also raises issues of veracity of the narrative about "the crucifixion of Jesus" by Pontius Pilate under Tiberius.
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Furthermore, the reference to Christus concurs somewhat with Seutonius's reference to Nero's predecessor Claudius having issues with a Chrestus (not necessarily the same one, but it shows a theme) -
"And Since the Jews constantly made disturbances at the instigation of Chrestus, he expelled them from Rome."

Seutonius, The Life of Claudius 25.4, in The Lives of the Caesars
 
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So, a Christian interpolator, inserting a fabricated passage into a falsified work, with the nefarious intention of advancing the cause of Christianity through forgery, chooses not only to interpolate insulting and disparaging references to Christ and his followers, but even mangles the very word "Christ" while doing so; thereby permitting scoffers to say, this isn't Christ at all, but some unknown charlatan or troublemaker called Chrestus.

Do you think it's plausible that the Pope's propagandist would invent such a fabrication? Would he not have produced something like the Christ-flattering TF, (which you yourself mention), and which is known to be partly or wholly the work of a later Christian pen?
Jay Raskins, as outlined above, gives an interesting possibility.

All I know is there was a verified attempt to change Chrestianos to Christianos in the extant text -

 
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In that case the text was written by a non-Christian and then altered by a later Christian copyist. That makes sense.
"written by a non-Christian" b/c it said Chrestian/os ??

You do realise the first bible Codex Sinaiticus also had Chrestian/os at every instance ??
 
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