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Tiresias: The Ancient Mediterranean Religions Source Database



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Josephus Flavius, Jewish Antiquities, 18.314


καὶ ἦσαν γὰρ ̓Ασιναῖος καὶ ̓Ανιλαῖος Νεερδᾶται μὲν τὸ γένος, ἀλλήλων δὲ ἀδελφοί. καὶ αὐτούς, πατρὸς δ' ἦσαν ὀρφανοί, ἡ μήτηρ προσέταξεν ἱστῶν μαθήσει ποιήσεως, οὐκ ὄντος ἀπρεποῦς τοῖς ἐπιχωρίοις ὥστε τοὺς ἄνδρας ταλασιουργεῖν παρ' αὐτοῖς. τούτοις ὁ τοῖς ἔργοις ἐφεστώς, καὶ γὰρ ἐμεμαθήκεσαν παρ' αὐτῷ, βραδυτῆτα ἐπικαλέσας τῆς ἀφίξεως ἐκόλασε πληγαῖς.Now there were two men, Asineus and Anileus, of the city Neerda by birth, and brethren to one another. They were destitute of a father, and their mother put them to learn the art of weaving curtains, it not being esteemed a disgrace among them for men to be weavers of cloth. Now he that taught them that art, and was set over them, complained that they came too late to their work, and punished them with stripes;


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1. Josephus Flavius, Jewish Antiquities, 1.75, 1.187, 2.78, 2.179, 2.181, 2.202-2.203, 2.205, 2.216, 2.225, 3.88, 3.191-3.192, 3.313, 4.14, 4.19, 4.122, 4.127, 4.201, 5.56, 5.298, 7.380, 8.76, 9.211, 10.80, 10.122, 10.183, 10.237, 11.207, 11.209, 11.211, 11.277, 12.403, 13.131, 14.78, 15.253, 15.257, 15.384, 17.141, 17.324, 17.330, 18.103, 18.167, 18.196, 18.312-18.313, 18.318-18.324, 18.328, 18.372, 18.378-18.379, 19.17, 20.81, 20.100, 20.123, 20.142, 20.147, 20.163, 20.173, 20.214, 20.252 (1st cent. CE - 1st cent. CE)

1.75. 2. Now God loved this man for his righteousness: yet he not only condemned those other men for their wickedness, but determined to destroy the whole race of mankind, and to make another race that should be pure from wickedness; and cutting short their lives, and making their years not so many as they formerly lived, but one hundred and twenty only, he turned the dry land into sea; 1.187. and God required of him to be of good courage, and said that he would add to all the rest of the benefits that he had bestowed upon him, ever since he led him out of Mesopotamia, the gift of children. Accordingly Sarai, at God’s command, brought to his bed one of her handmaidens, a woman of Egyptian descent, in order to obtain children by her; 2.78. That Joseph himself was laid in bonds by Potiphar, who was his head cook, as a slave; but, he said, he was one of the noblest of the stock of the Hebrews; and said further, his father lived in great splendor. “If, therefore, thou wilt send for him, and not despise him on the score of his misfortunes, thou wilt learn what thy dreams signify.” 2.179. Zabulon had with him three sons—Sarad, Helon, Jalel. So far is the posterity of Lea; with whom went her daughter Dinah. These are thirty-three. 2.181. And this was the legitimate posterity of Jacob. He had besides by Bilhah, the handmaid of Rachel, Dan and Nephtliali; which last had four sons that followed him—Jesel, Guni, Issari, and Sellim. Dan had an only begotten son, Usi. 2.202. for when they saw how the nation of the Israelites flourished, and were become eminent already in plenty of wealth, which they had acquired by their virtue and natural love of labor, they thought their increase was to their own detriment. And having, in length of time, forgotten the benefits they had received from Joseph, particularly the crown being now come into another family, they became very abusive to the Israelites, and contrived many ways of afflicting them; 2.203. for they enjoined them to cut a great number of channels for the river, and to build walls for their cities and ramparts, that they might restrain the river, and hinder its waters from stagnating, upon its running over its own banks: they set them also to build pyramids, and by all this wore them out; and forced them to learn all sorts of mechanical arts, and to accustom themselves to hard labor. 2.205. 2. While the affairs of the Hebrews were in this condition, there was this occasion offered itself to the Egyptians, which made them more solicitous for the extinction of our nation. One of those sacred scribes, who are very sagacious in foretelling future events truly, told the king, that about this time there would a child be born to the Israelites, who, if he were reared, would bring the Egyptian dominion low, and would raise the Israelites; that he would excel all men in virtue, and obtain a glory that would be remembered through all ages. 2.216. and when he is brought up in a surprising way, he shall deliver the Hebrew nation from the distress they are under from the Egyptians. His memory shall be famous while the world lasts; and this not only among the Hebrews, but foreigners also:—all which shall be the effect of my favor to thee, and to thy posterity. He shall also have such a brother, that he shall himself obtain my priesthood, and his posterity shall have it after him to the end of the world. 2.225. for God had taken such great care in the formation of Moses, that he caused him to be thought worthy of bringing up, and providing for, by all those that had taken the most fatal resolutions, on account of the dread of his nativity, for the destruction of the rest of the Hebrew nation. Thermuthis bid them bring her a woman that might afford her breast to the child; 3.88. And let them be to you venerable, and contended for more earnestly by you than your own children and your own wives; for if you will follow them, you will lead a happy life you will enjoy the land fruitful, the sea calm, and the fruit of the womb born complete, as nature requires; you will be also terrible to your enemies for I have been admitted into the presence of God and been made a hearer of his incorruptible voice so great is his concern for your nation, and its duration.” 3.191. So that he is to put on the vestments which are consecrated to God; he is to have the care of the altars, and to make provision for the sacrifices; and he it is that must put up prayers for you to God, who will readily hear them, not only because he is himself solicitous for your nation, but also because he will receive them as offered by one that he hath himself chosen to this office.” 3.192. The Hebrews were pleased with what was said, and they gave their approbation to him whom God had ordained; for Aaron was of them all the most deserving of this honor, on account of his own stock and gift of prophecy, and his brother’s virtue. He had at that time four sons, Nadab, Abihu, Eleazar, and Ithamar. 3.313. and that on this account, though he would not indeed destroy them all, nor utterly exterminate their nation, which he had honored more than any other part of mankind, yet he would not permit them to take possession of the land of Canaan, nor enjoy its happiness; 4.14. o far indeed that this transgression was already gone through the whole army of the young men, and they fell into a sedition that was much worse than the former, and into danger of the entire abolition of their own institutions; for when once the youth had tasted of these strange customs, they went with insatiable inclinations into them; and even where some of the principal men were illustrious on account of the virtues of their fathers, they also were corrupted together with the rest. 4.14. 2. Corah, a Hebrew of principal account both by his family and by his wealth, one that was also able to speak well, and one that could easily persuade the people by his speeches, saw that Moses was in an exceeding great dignity, and was uneasy at it, and envied him on that account (he was of the same tribe with Moses, and of kin to him), was particularly grieved, because he thought he better deserved that honorable post on account of his great riches, and not inferior to him in his birth. 4.19. for if God had determined to bestow that honor on one of the tribe of Levi, I am more worthy of it than he is; I myself being equal to Moses by my family, and superior to him both in riches and in age: but if God had determined to bestow it on the eldest tribe, that of Reuben might have it most justly; and then Dathan, and Abiram, and [On, the son of] Peleth, would have it; for these are the oldest men of that tribe, and potent on account of their great wealth also.” 4.19. Since, when you shall have once proceeded so far by your wealth, as to a contempt and disregard of virtue, you will also forfeit the favor of God; and when you have made him your enemy, you will be beaten in war, and will have the land which you possess taken away again from you by your enemies, and this with great reproaches upon your conduct. You will be scattered over the whole world, and will, as slaves, entirely fill both sea and land; 4.122. I then did not intend to praise this army, nor to go over the several good things which God intended to do to their race; but since he was so favorable to them, and so ready to bestow upon them a happy life and eternal glory, he suggested the declaration of those things to me: 4.127. and spake thus to them:—“O Balak, and you Midianites that are here present, (for I am obliged even without the will of God to gratify you,) it is true no entire destruction can seize upon the nation of the Hebrews, neither by war, nor by plague, nor by scarcity of the fruits of the earth, nor can any other unexpected accident be their entire ruin; 4.201. Let the ascent to it be not by steps but by an acclivity of raised earth. And let there be neither an altar nor a temple in any other city; for God is but one, and the nation of the Hebrews is but one. 5.56. So these men, having obtained what they desired, by deceiving the Israelites, went home: but when Joshua led his army to the country at the bottom of the mountains of this part of Canaan, he understood that the Gibeonites dwelt not far from Jerusalem, and that they were of the stock of the Canaanites; so he sent for their governors, and reproached them with the cheat they had put upon him; 5.298. So they being desirous not to be blamed themselves, came to the rock with three thousand armed men, and complained to Samson of the bold insults he had made upon the Philistines, who were men able to bring calamity upon the whole nation of the Hebrews; and they told him they were come to take him, and to deliver him up to them, and put him into their power; so they desired him to bear this willingly. 8.76. 4. Now Solomon sent for an artificer out of Tyre, whose name was Hiram; he was by birth of the tribe of Naphtali, on the mother’s side, (for she was of that tribe,) but his father was Ur, of the stock of the Israelites. This man was skillful in all sorts of work; but his chief skill lay in working in gold, and silver, and brass; by whom were made all the mechanical works about the temple, according to the will of Solomon. 9.211. When they had cast lots, the lot fell upon the prophet; and when they asked him whence he came, and what he had done? he replied, that he was a Hebrew by nation, and a prophet of Almighty God; and he persuaded them to cast him into the sea, if they would escape the danger they were in, for that he was the occasion of the storm which was upon them. 10.122. but there was one of the king’s servants, who was in esteem with him, an Ethiopian by descent, who told the king what a state the prophet was in, and said that his friends and his rulers had done evil in putting the prophet into the mire, and by that means contriving against him that he should suffer a death more bitter than that by his bonds only. 10.183. And such was the end of the nation of the Hebrews, as it hath been delivered down to us, it having twice gone beyond Euphrates; for the people of the ten tribes were carried out of Samaria by the Assyrians, in the days of king Hoshea; after which the people of the two tribes that remained after Jerusalem was taken [were carried away] by Nebuchadnezzar, the king of Babylon and Chaldea. 10.237. Now when the king’s grandmother saw him cast down at this accident, she began to encourage him, and to say, that there was a certain captive who came from Judea, a Jew by birth, but brought away thence by Nebuchadnezzar when he had destroyed Jerusalem, whose name was Daniel, a wise man, and one of great sagacity in finding out what was impossible for others to discover, and what was known to God alone, who brought to light and answered such questions to Nebuchadnezzar as no one else was able to answer when they were consulted. 11.207. 4. Some time after this [two eunuchs], Bigthan and Teresh, plotted against the king; and Barnabazus, the servant of one of the eunuchs, being by birth a Jew, was acquainted with their conspiracy, and discovered it to the queen’s uncle; and Mordecai, by the means of Esther, made the conspirators known to the king. 11.209. 5. Now there was one Haman, the son of Amedatha, by birth an Amalekite, that used to go in to the king; and the foreigners and Persians worshipped him, as Artaxerxes had commanded that such honor should be paid to him; 11.211. And when he desired to punish Mordecai, he thought it too small a thing to request of the king that he alone might be punished; he rather determined to abolish the whole nation, for he was naturally an enemy to the Jews, because the nation of the Amalekites, of which he was; had been destroyed by them. 11.277. This hath been the case of Haman, the son of Ammedatha, by birth an Amalekite, and alien from the blood of the Persians, who, when he was hospitably entertained by us, and partook of that kindness which we bear to all men to so great a degree, as to be called my father, and to be all along worshipped, and to have honor paid him by all in the second rank after the royal honor due to ourselves, he could not bear his good fortune, nor govern the magnitude of his prosperity with sound reason; 12.403. When Nicanor was come to Jerusalem, he did not resolve to fight Judas immediately, but judged it better to get him into his power by treachery; so he sent him a message of peace, and said there was no manner of necessity for them to fight and hazard themselves; and that he would give him his oath that he would do him no harm, for that he only came with some friends, in order to let him know what king Demetrius’s intentions were, and what opinion he had of their nation. 13.131. 1. Now there was a certain commander of Alexander’s forces, an Apanemian by birth, whose name was Diodotus, and was also called Trypho, took notice of the ill-will of the soldiers bare to Demetrius, and went to Malchus the Arabian, who brought up Antiochus, the son of Alexander, and told him what ill-will the army bare Demetrius, and persuaded him to give him Antiochus, because he would make him king, and recover to him the kingdom of his father. 14.78. Moreover, the Romans exacted of us, in a little time, above ten thousand talents; and the royal authority, which was a dignity formerly bestowed on those that were high priests, by the right of their family, became the property of private men. But of these matters we shall treat in their proper places. 15.253. 9. Costobarus was an Idumean by birth, and one of principal dignity among them, and one whose ancestors had been priests to the Koze, whom the Idumeans had [formerly] esteemed as a god; 15.257. and this he did, not because he was better pleased to be under Cleopatra’s government, but because he thought that, upon the diminution of Herod’s power, it would not be difficult for him to obtain himself the entire government over the Idumeans, and somewhat more also; for he raised his hopes still higher, as having no small pretenses, both by his birth and by these riches which he had gotten by his constant attention to filthy lucre; and accordingly it was not a small matter that he aimed at. 15.384. and for the particular edifices belonging to your own country, and your own cities, as also to those cities that we have lately acquired, which we have erected and greatly adorned, and thereby augmented the dignity of your nation, it seems to me a needless task to enumerate them to you, since you well know them yourselves; but as to that undertaking which I have a mind to set about at present, and which will be a work of the greatest piety and excellence that can possibly be undertaken by us, I will now declare it to you. 17.141. Now Acme was a Jew by birth, and a servant to Julia, Caesar’s wife; and did this out of her friendship for Antipater, as having been corrupted by him with a large present of money, to assist in his pernicious designs against his father and his aunt. 17.324. 1. When these affairs had been thus settled by Caesar, a certain young man, by birth a Jew, but brought up by a Roman freed-man in the city Sidon, ingrafted himself into the kindred of Herod, by the resemblance of his countece, which those that saw him attested to be that of Alexander, the son of Herod, whom he had slain; 18.103. Artabanus also, not long afterward, sent his son Darius as an hostage, with many presents, among which there was a man seven cubits tall, a Jew he was by birth, and his name was Eleazar, who, for his tallness, was called a giant. 18.167. Now there was one Thallus, a freed-man of Caesar, of whom he borrowed a million of drachmae, and thence repaid Antonia the debt he owed her; and by sending the overplus in paying his court to Caius, became a person of great authority with him. 18.196. and when he was informed that his name was Agrippa, and that he was by nation a Jew, and one of the principal men of that nation, he asked leave of the soldier to whom he was bound, to let him come nearer to him, to speak with him; for that he had a mind to inquire of him about some things relating to his country; 18.312. There was also the city Nisibis, situate on the same current of the river. For which reason the Jews, depending on the natural strength of these places, deposited in them that half shekel which every one, by the custom of our country, offers unto God, as well as they did other things devoted to him; for they made use of these cities as a treasury 18.313. whence, at a proper time, they were transmitted to Jerusalem; and many ten thousand men undertook the carriage of those donations, out of fear of the ravages of the Parthians, to whom the Babylonians were then subject. 18.318. 2. But when the governor of Babylonia understood this, and had a mind to put a stop to them before they grew greater, and before greater mischiefs should arise from them, he got together as great an army as he could, both of Parthians and Babylonians, and marched against them, thinking to attack them and destroy them before any one should carry them the news that he had got an army together. 18.319. He then encamped at a lake, and lay still; but on the next day (it was the Sabbath, which is among the Jews a day of rest from all sorts of work) he supposed that the enemy would not dare to fight him thereon, but that he would take them and carry them away prisoners, without fighting. He therefore proceeded gradually, and thought to fall upon them on the sudden. 18.321. And when he had said this, some of them went out to spy out what was the matter; and they came again immediately, and said to him, that “neither hast thou been mistaken in telling us what our enemies were doing, nor will those enemies permit us to be injurious to people any longer. 18.322. We are caught by their intrigues like brute beasts, and there is a large body of cavalry marching upon us, while we are destitute of hands to defend ourselves withal, because we are restrained from doing it by the prohibition of our law, which obliges us to rest [on this day].” 18.323. But Asiueus did not by any means agree with the opinion of his spy as to what was to be done, but thought it more agreeable to the law to pluck up their spirits in this necessity they were fallen into, and break their law by avenging themselves, although they should die in the action, than by doing nothing to please their enemies in submitting to be slain by them. Accordingly, he took up his weapons, and infused courage into those that were with him to act as courageously as himself. 18.324. So they fell upon their enemies, and slew a great many of them, because they despised them and came as to a certain victory, and put the rest to flight. 18.328. and when he understood that he was afraid, and staid by the lake, he took an oath, by the gods of his country, that he would do them no harm, if they came to him upon the assurances he gave them, and gave him his right hand. This is of the greatest force there with all these barbarians, and affords a firm security to those who converse with them; 18.372. which made those Jews so, vehemently to resent the injuries they received from the Babylonians, that being neither able to fight them, nor bearing to live with them, they went to Seleucia, the principal city of those parts, which was built by Seleucus Nicator. It was inhabited by many of the Macedonians, but by more of the Grecians; not a few of the Syrians also dwelt there; 18.378. Now the whole nation of the Jews were in fear both of the Babylonians and of the Seleucians, because all the Syrians that live in those places agreed with the Seleucians in the war against the Jews; 18.379. o the most of them gathered themselves together, and went to Neerda and Nisibis, and obtained security there by the strength of those cities; besides which their inhabitants, who were a great many, were all warlike men. And this was the state of the Jews at this time in Babylonia. 19.17. 3. Now there were three several conspiracies made in order to take off Caius, and each of these three were conducted by excellent persons. Emilius Regulus, born at Corduba in Spain, got some men together, and was desirous to take Caius off, either by them or by himself. 19.17. and I heartily wish that this quiet enjoyment of it, which we have at present, might continue to all ages. However, this single day may suffice for our youth, as well as for us that are in years. It will seem an age to our old men, if they might die during its happy duration: it may also be for the instruction of the younger sort 20.81. 2. But although the grandees of Adiabene had failed in their first attempt, as being delivered up by God into their king’s hands, yet would they not even then be quiet, but wrote again to Vologases, who was then king of Parthia, and desired that he would kill Izates, and set over them some other potentate, who should be of a Parthian family; for they said that they hated their own king for abrogating the laws of their forefathers, and embracing foreign customs. 20.123. whereupon those that were the most eminent persons at Jerusalem, and that both in regard to the respect that was paid them, and the families they were of, as soon as they saw to what a height things were gone, put on sackcloth, and heaped ashes upon their heads, and by all possible means besought the seditious, and persuaded them that they would set before their eyes the utter subversion of their country, the conflagration of their temple, and the slavery of themselves, their wives, and children, which would be the consequences of what they were doing; and would alter their minds, would cast away their weapons, and for the future be quiet, and return to their own homes. These persuasions of theirs prevailed upon them. 20.142. While Felix was procurator of Judea, he saw this Drusilla, and fell in love with her; for she did indeed exceed all other women in beauty; and he sent to her a person whose name was Simon one of his friends; a Jew he was, and by birth a Cypriot, and one who pretended to be a magician, and endeavored to persuade her to forsake her present husband, and marry him; and promised, that if she would not refuse him, he would make her a happy woman. 20.147. and, at the same time, Mariamne put away Archelaus, and was married to Demetrius, the principal man among the Alexandrian Jews, both for his family and his wealth; and indeed he was then their alabarch. So she named her son whom she had by him Agrippinus. But of all these particulars we shall hereafter treat more exactly. 20.163. Wherefore Felix persuaded one of Jonathan’s most faithful friends, a citizen of Jerusalem, whose name was Doras, to bring the robbers upon Jonathan, in order to kill him; and this he did by promising to give him a great deal of money for so doing. Doras complied with the proposal, and contrived matters so, that the robbers might murder him after the following manner: 20.173. 7. And now it was that a great sedition arose between the Jews that inhabited Caesarea, and the Syrians who dwelt there also, concerning their equal right to the privileges belonging to citizens; for the Jews claimed the pre-eminence, because Herod their king was the builder of Caesarea, and because he was by birth a Jew. Now the Syrians did not deny what was alleged about Herod; but they said that Caesarea was formerly called Strato’s Tower, and that then there was not one Jewish inhabitant. 20.214. Costobarus also, and Saulus, did themselves get together a multitude of wicked wretches, and this because they were of the royal family; and so they obtained favor among them, because of their kindred to Agrippa; but still they used violence with the people, and were very ready to plunder those that were weaker than themselves. And from that time it principally came to pass that our city was greatly disordered, and that all things grew worse and worse among us. 20.252. 1. Now Gessius Florus, who was sent as successor to Albinus by Nero, filled Judea with abundance of miseries. He was by birth of the city of Clazomenae, and brought along with him his wife Cleopatra, (by whose friendship with Poppea, Nero’s wife, he obtained this government,) who was no way different from him in wickedness.
2. Josephus Flavius, Jewish War, 1.432, 1.477, 1.513, 1.576, 2.119, 2.308, 2.482, 2.566, 4.416, 4.503, 5.443, 5.532, 6.54, 7.199, 7.329, 7.375 (1st cent. CE - 1st cent. CE)

1.432. For when he came to the government, he sent away her whom he had before married when he was a private person, and who was born at Jerusalem, whose name was Doris, and married Mariamne, the daughter of Alexander, the son of Aristobulus; on whose account disturbances arose in his family, and that in part very soon, but chiefly after his return from Rome. 1.477. She also frequently reproached Herod’s sister and wives with the ignobility of their descent; and that they were every one chosen by him for their beauty, but not for their family. Now those wives of his were not a few; it being of old permitted to the Jews to marry many wives,—and this king delighting in many; all which hated Alexander, on account of Glaphyra’s boasting and reproaches. 1.513. 1. Now a little afterward there came into Judea a man that was much superior to Archelaus’s stratagems, who did not only overturn that reconciliation that had been so wisely made with Alexander, but proved the occasion of his ruin. He was a Lacedemonian, and his name was Eurycles. He was so corrupt a man, that out of the desire of getting money, he chose to live under a king, for Greece could not suffice his luxury. 1.576. Phabatus was angry at him on that account, but was still in very great esteem with Herod, and discovered Sylleus’s grand secrets, and told the king that Sylleus had corrupted Corinthus, one of the guards of his body, by bribing him, and of whom he must therefore have a care. Accordingly, the king complied; for this Corinthus, though he was brought up in Herod’s kingdom, yet was by birth an Arabian; 2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. 2.308. And what made this calamity the heavier was this new method of Roman barbarity; for Florus ventured then to do what no one had done before, that is, to have men of the equestrian order whipped and nailed to the cross before his tribunal; who, although they were by birth Jews, yet were they of Roman dignity notwithstanding. 2.482. Now there came certain men seventy in number, out of Batanea, who were the most considerable for their families and prudence of the rest of the people; these desired to have an army put into their hands, that if any tumult should happen, they might have about them a guard sufficient to restrain such as might rise up against them. 2.566. 4. They also chose other generals for Idumea; Jesus, the son of Sapphias, one of the high priests; and Eleazar, the son of Aias, the high priest; they also enjoined Niger, the then governor of Idumea, who was of a family that belonged to Perea, beyond Jordan, and was thence called the Peraite, that he should be obedient to those forenamed commanders. 4.416. o they seized upon Dolesus (a person not only the first in rank and family in that city, but one that seemed the occasion of sending such an embassy) and slew him, and treated his dead body after a barbarous manner, so very violent was their anger at him, and then ran out of the city. 4.503. 3. And now there arose another war at Jerusalem. There was a son of Giora, one Simon, by birth of Gerasa, a young man, not so cunning indeed as John [of Gischala], who had already seized upon the city 5.443. Finally, they brought the Hebrew nation into contempt, that they might themselves appear comparatively less impious with regard to strangers. They confessed what was true, that they were the slaves, the scum, and the spurious and abortive offspring of our nation 5.532. After the slaughter of these, a certain priest, Aias, the son of Masambulus, a person of eminency, as also Aristeus, the scribe of the sanhedrin, and born at Emmaus, and with them fifteen men of figure among the people, were slain. 6.54. 6. Upon this speech of Titus, the rest of the multitude were affrighted at so great a danger. But there was one, whose name was Sabinus, a soldier that served among the cohorts, and a Syrian by birth, who appeared to be of very great fortitude, both in the actions he had done, and the courage of his soul he had shown; 7.199. Now a certain person belonging to the Roman camp, whose name was Rufus, by birth an Egyptian, ran upon him suddenly, when nobody expected such a thing, and carried him off, with his armor itself; while in the meantime, those that saw it from the wall were under such an amazement, that Rufus prevented their assistance, and carried Eleazar to the Roman camp. 7.329. To be sure we weakly hoped to have preserved ourselves, and ourselves alone, still in a state of freedom, as if we had been guilty of no sins ourselves against God, nor been partners with those of others; we also taught other men to preserve their liberty. 7.375. And where is now that great city, the metropolis of the Jewish nation, which was fortified by so many walls round about, which had so many fortresses and large towers to defend it, which could hardly contain the instruments prepared for the war, and which had so many ten thousands of men to fight for it?
3. Josephus Flavius, Against Apion, 1.59, 1.106, 1.129, 1.160, 1.164, 1.173, 1.250, 1.252, 1.265, 2.8, 2.28, 2.138, 2.202, 2.296 (1st cent. CE - 1st cent. CE)

1.59. after which I shall produce testimonies for our antiquity out of the writings of foreigners: I shall also demonstrate that such as cast reproaches upon our nation do it very unjustly. /p 1.106. 17. I will now, therefore, pass from these records, and come to those who belong to the Phoenicians, and concern our nation, and shall produce attestations to what I have said out of them. 1.129. Berosus shall be witness to what I say: he was by birth a Chaldean, well known by the learned, on account of his publication of the Chaldean books of astronomy and philosophy among the Greeks. 1.164. Now this Hermippus, in his first book concerning Pythagoras, speaks thus:—“That Pythagoras, upon the death of one of his associates, whose name was Calliphon, a Crotoniate by birth, affirmed that this man’s soul conversed with him both night and day, and enjoined him not to pass over a place where an ass had fallen down; as also not to drink of such waters as caused thirst again; and to abstain from all sorts of reproaches.” 1.173. “At the last there passed over a people, wonderful to be beheld; for they spake the Phoenician tongue with their mouths: they dwelt in the Solymean mountains, near a broad lake: their heads were sooty; they had round rasures on them; their heads and faces were like nasty horseheads also, that had been hardened in the smoke.” 1.252. These and the like accounts are written by Manetho. But I will demonstrate that he trifles, and tells arrant lies, after I have made a distinction which will relate to what I am going to say about him; for this Manetho had granted and confessed that this nation was not originally Egyptian, but that they had come from another country, and subdued Egypt, and then went away again out of it. 1.265. and for that priest who settled their polity and their laws,” he says “he was by birth of Heliopolis; and his name was Osarsiph, from Osiris, the god of Heliopolis, but that he changed his name, and called himself Moses.” 2.8. 2. Now, although I cannot but think that I have already demonstrated, and that abundantly, more than was necessary, that our fathers were not originally Egyptians, nor were thence expelled, either on account of bodily diseases, or any other calamities of that sort 2.8. for Apion hath the impudence to pretend, that “the Jews placed an ass’s head in their holy place;” and he affirms that this was discovered when Antiochus Epiphanes spoiled our temple, and found that ass’s head there made of gold, and worth a great deal of money. 2.28. 3. This is that novel account which the Egyptian Apion gives us concerning the Jews’ departure out of Egypt, and is no better than a contrivance of his own. But why should we wonder at the lies he tells us about our forefathers, when he affirms them to be of Egyptian original, when he lies also about himself? 2.28. 40. We have already demonstrated that our laws have been such as have always inspired admiration and imitation into all other men; 2.138. Now, as for our slaughter of tame animals for sacrifices, it is common to us and to all other men; but this Apion, by making it a crime to sacrifice them, demonstrates himself to be an Egyptian; for had he been either a Grecian or a Macedonian [as he pretends to be], he had not shown any uneasiness at it; for those people glory in sacrificing whole hecatombs to the gods, and make use of those sacrifices for feasting; and yet is not the world thereby rendered destitute of cattle, as Apion was afraid would come to pass. 2.202. The law, moreover enjoins us to bring up all our offspring, and forbids women to cause abortion of what is begotten, or to destroy it afterward; and if any woman appears to have so done, she will be a murderer of her child, by destroying a living creature, and diminishing human kind: if any one, therefore, proceeds to such fornication or murder, he cannot be clean. 2.296. but let this and the foregoing book be dedicated to thee, Epaphroditus, who art so great a lover of truth, and by thy means to those that have been in like manner desirous to be acquainted with the affairs of our nation. /p p class="bottomselect artificial"« a href="/j ap/1/wst"J. Ap. 1 /a | a href="/j ap/2/wst"J. Ap. 2 /a (end) | a href="/j ap/0/wst"About This Work /a » /p
4. Josephus Flavius, Life, 16, 382, 427, 126 (1st cent. CE - 1st cent. CE)



Subjects of this text:

subject book bibliographic info
egypt Gruen, Ethnicity in the Ancient World - Did it matter (2020) 168
egyptians Gruen, Ethnicity in the Ancient World - Did it matter (2020) 168
ethiopia/ethiopians Gruen, Ethnicity in the Ancient World - Did it matter (2020) 168
genos/gene/gens/genus, in josephus Gruen, Ethnicity in the Ancient World - Did it matter (2020) 168
hebrews/israelites, as ethnos or genos Gruen, Ethnicity in the Ancient World - Did it matter (2020) 168
identity as nation or people, as indicated by genos Gruen, Ethnicity in the Ancient World - Did it matter (2020) 168
idumaeans Gruen, Ethnicity in the Ancient World - Did it matter (2020) 168
immigrants Gruen, Ethnicity in the Ancient World - Did it matter (2020) 168
jews/judeans/ioudaioi, and ethnic vocabulary in josephus Gruen, Ethnicity in the Ancient World - Did it matter (2020) 168
josephus Gruen, Ethnicity in the Ancient World - Did it matter (2020) 168
lineage and genealogy as identity marker, in josephus Gruen, Ethnicity in the Ancient World - Did it matter (2020) 168
mesopotamia Fonrobert and Jaffee, The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion (2007) 90
nehardea Fonrobert and Jaffee, The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion (2007) 90
palestine Fonrobert and Jaffee, The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion (2007) 90
parthia/parthians Gruen, Ethnicity in the Ancient World - Did it matter (2020) 168
parthian empire Fonrobert and Jaffee, The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion (2007) 90
sasanian context' Fonrobert and Jaffee, The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion (2007) 90
sparta/spartans Gruen, Ethnicity in the Ancient World - Did it matter (2020) 168
syria/syrians Gruen, Ethnicity in the Ancient World - Did it matter (2020) 168
territory as identity marker Gruen, Ethnicity in the Ancient World - Did it matter (2020) 168