the inhabitants of Sodom in an extra-biblical account: Additionally, the Jewish historian Josephus (AD 37 – c. 100) used the term “Sodomites” in summarizing the Genesis narrative: The Book of the Secrets of Enoch, evidently written by a Hellenistic Jew in Egypt before the middle of the 1st century, states (10:3) that the Sodomites committed "abominable lecheries, namely one with another" and "the sin against nature, which is child-corruption after the Sodomitic fashion, magic-making, enchantments and devilish witchcraft." More obscure sources include the Testament of Benjamin, which warned, "that ye shall commit fornication with the fornication of Sodom", (Concerning a Pure Mind, 9:1) and references in the Testament of Naphtal, (3.5) and the Testament of Isaac. (5.27. Ch. I.909) Byzantine period It is argued that the story of Sodom and Gomorrah had never been interpreted as relating to one single particular sin, until Byzantine emperor Justinian the Great instituted two law novellizations, in the 6th century. Regarding the Corpus iuris civilis, Justinian's novels no. 77 (dating 538) and no. 141 (dating 559) was the first to declare that Sodom's sin had been specifically same-sex activities. Regarding the death penalty, Justinian's legal novels heralded a change in the Roman legal paradigm by introducing the concept of not divine punishment for homosexual behavior. Individuals might escape mundane laws, however divine laws were inescapable. Justinian's interpretation of the story of Sodom would be forgotten today (as it had been along with his law novelizations regarding homosexual behavior immediately after his death) had it not been made use of in fake Charlemagnian capitularies, fabricated by a Frankish monk using the pseudonym Benedictus Levita ("Benedict the Levite") around 850 CE, as part of the Pseudo-Isidore where Benedictus utilized Justinian's interpretation as a justification for ecclesiastical supremacy over mundane institutions, thereby demanding burning at the stake for carnal sins in the name of Charlemagne himself (burning had been part of the standard penalty for homosexual behavior particularly common in Germanic antiquity, note that Benedictus most probably was Frankish), especially homosexuality, for the first time in ecclesiastical history in order to protect all Christianity from divine punishments such as natural disasters for carnal sins committed by individuals, but also for heresy, superstition and heathenry. According to Benedictus, this was why all mundane institutions had to be subjected to ecclesiastical power in order to prevent moral as well as religious laxity causing divine wrath. During the Roman Republic