emphasize that the porticoes were a noteworthy spectacle ( θεωρίαν ἀξιόλογον ) in part because of the absence of γλυφαί . Th e wood ceilings are said to have been simple recessed panels ( φάτνωμα ), 37 with no mention of the ornamenta- tion described in Antiquitates. Josephus instead emphasizes the natural
who comes near the spectacle of what I have described will experience astonishment and amazement beyond words, his very being transformed by the hallowed arrangement on every single detail. (88-99) On the other hand, a fundamental event in the collective memory such as the Exodus is also being
. When it flows, it is a copious stream with a current far from sluggish; then all at once its sources fail and for the space of six days it presents the spectacle of a dry bed; again, as though no change had occurred, it pours forth on the seventh day just as before. And it has always been observed to
moral nature: the spectacle was one adapted to quell waywardness and pride,” S. R. Driver, A Critical and Exegetical Commentary on Deuteronomy (ICC 5; New York: Charles Scribner’s Sons, 1906), 76. 43 Moshe Weinfeld argues that Deuteronomy “has taken care to shift the centre of gravity of the theophany
exploits. See Petersen, “Lusius Quietus,” 215, n. 4. “Urbs Roma,” Sir Ronald Syme observes, “was spared the spectacle of a native chieftain flaunting the insigna of the supreme magistracy”: “Consulates in Absence,” 391. See also Cizek, L’époque de Trajan , 463; Barnes, “Trajan and the Jews,” 159; Eck
Haven: Yale University Press, 1982), 47-74 and pl. 40.
43) See also Foerster, Masada V ; Roller, Building Program of Herod ; K. Gleason, “Ruler and Spectacle: The Promontory Palace,” in Caesarea Maritima. A Retrospect after Two Millennia (ed. A. Raban and K. G. Holum; DMOA 21; Leiden: Brill 1996
man" 5°). But this latter statement leads him to a compromise view : The revolutions of the sun and moon and other heavenly bodies, although also contributing to maintenance of the structure of the world, nevertheless also afford a spectacle for man to behold 51). 44) Spec Leg III 111. 45) Op 54, cf
Speech on Masada and Its Literary Precedents,” Rheinisches Museum für Philologie 126 (1983): 25-43.
58 I.e. 15th of Xanthicus/Nisan; cf. Josephus, J.W. 4.40. See also Honora H. Chapman, Spectacle and Theater in Josephus’s Bellum Judaicum (Stanford: Stanford University Press, 1998), 154-55.
’s remarks in Mos . 1.27 demonstrate that
Quite reasonably, therefore, all those who spent time with him [i.e. Moses] and all the others were astonished, being amazed as at a novel spectacle, and examined what kind of mind it was that dwelled in his body … whether it was a human mind or a divine
of destruction assist God in the final battle; this is presented in the midrashic visualization of the spectacle before the end of time. This scenario may be based upon the concept of distributive justice and retributional religious conviction 123 that is generally found in apocalyptic texts: the