About the originality of Judaism

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About the originality of Judaism (also Contra Apionem "Against Apion") is an apologetic workwrittenby Flavius ​​Josephus at the end of the 1st century AD. It isonly incomplete and poorly passed onin the manuscripts . The attempts made since 1720 to reconstruct the original text were problematic because only individual text passages were improved, detached from the overall context, and supplemented with presumptions of content. A deeper insight into the entire range of all texts that go back to the work was therefore not possible until the revision in 2008.

The anti-Jewish attitudes assigned to individual historians of Hellenism , for example Manetho , in various works can for the most part no longer be maintained due to the consideration of all text witnesses. Those anti-Jewish tendencies have their roots mainly in post-processing by unknown authors that flowed into historical original sources or as independent pseudo-works increasingly emerged in Roman times.

Title and purpose of the work

The oldest documented quotations from Eusebius and Origen referred to the work written by Josephus as On the Age of the Jews . The convention title Contra Apionem , first introduced by Hieronymus , is incorrect, since Josephus only dedicated a quarter of his texts (books 2, 2–144) to Apion . In the Latin tradition, the work is handed down with De Judaeorum vetustate , whereby the designation Contra Ap (p) ionem was only used here as an appendix. This gave rise to the Latin title De antiquitate , which had been in use for several centuries . The literal translation is incomprehensible in German, since the Josephus texts are not primarily about people, but about the age, beginnings and originality of the Jewish people, along with the associated religion and culture. The appropriately translated title is therefore About the Originality of Judaism .

Flavius ​​Josephus wrote his work with the aim not to defuse the religious controversy that was open in his epoch, but rather to decide it in favor of Judaism. In particular, he attempted to disqualify other faiths as "false religion" and to present the Judaism he revered as a "true conception of God" and "truest piety". He saw other religions as "disorder". Flavius ​​Josephus only indirectly incorporated the mutual cultural rejections that existed in antiquity - especially between Jews and Egyptians - into his work. In addition, he linked his apology thematically with the state of war prevailing at the time, which made public Jewish life impossible. Due to this situation, Flavius ​​Josephus tried in his work to present the core question of his own Jewish constitution in the Roman Empire, without, however, openly articulating this topic, which was dangerous for him.

The main cause of the anti-Jewish writings, some of which were written in Egypt, was the despicable portrayal of the Egyptian people made by the Jews on the basis of the religious traditions of Judaism. Those anti- Egypt reports came into circulation about the Alexandrian Jews who had returned to Egypt . As an ancient Egyptian reaction, negative counter-narratives followed, which were recorded and disseminated by numerous authors. Flavius ​​Josephus, who also represented an anti-Egyptian position in terms of content, therefore tried to refute the anti-Jewish reports cited by him with his apology. This was to prevent the anti-Jewish writings from spreading to Rome.

Lore

Greek tradition

Codices

The Codex Laurentianus 69,22 from the 11th century contains only 38 leaves. In the Codex Eliensis from the 15th century, only the content of Book 1 and parts of Book 2, 1-51 and 114-133 are preserved; The text passage from Book 2, 52–113 is also missing here. The Codex Schleusingensis was written before 1544 and contains only a very shortened version. Corresponding codices are not available for the contents of book 2, 134–296, which have only been handed down indirectly.

The scientific conviction that prevailed until 2007 was based on Benedikt Niese's assessment that the Codex Laurentianus was the only independently preserved Greek text version of the Josephus texts and that the later codices were only copies of the Codex Laurentianus . The critical essays published by Dagmar Labow in 2005 and Heinz Schreckenberg in 2007 have also adopted Niese's view. Folker Siegert's text research shows, however, that the Codices Eliensis and Schleusingensis are independent witnesses of the Codex Laurentianus .

Excerpts

The Byzantine excerpt of the Anecdota , which has the same poor quality as the Eusebius tradition and only contains the passage Book 1, 106–127, dates from the 9th century . The Excerpta Constantiniana were made between 913 and 957 on behalf of Konstantin Porphyrogennetos and only exist in fragmentary form. The Codices M and V, which are currently in Florence and in the Vatican, contain traditional quotations from Manetho and Berossus as well as Phoenician chronicles, which are reproduced in Book 1, 73–159. As with the Codices, the excerpts do not contain the reports in Book 2, 160–296.

Indirect traditions

For his traditions of the Manethonic Aegyptiaca , Eusebius of Caesarea based himself in longer excerpts on the one hand in his 15 books comprehensive Praeparatio evangelica on the Apology On the Originality of Judaism and on the other hand in Book 1 of the Chronicle on further excerpts from the texts by Flavius ​​Josephus. Book 1 has only survived in the Armenian language. Book 2 of the Chronicle is largely only preserved in the tradition of Jerome, which was written in Latin ; individual fragments of the original text are available in quotation form. The traditional Eusebius quotes are important historical testimonies because of their high accuracy. The original Greek text could not yet be subjected to a critical examination, as the quotations used would have to be separated from subsequent processing. However, this makes a decision with regard to problematic passages impossible. In this respect, the first part of the Eusebius Chronicle is only a source that is in a dubious condition.

Georgios Synkellos handed down fragments of the chronicle in Greek around 800 AD , which he took over through the intermediate stage of Panodorus of Alexandria . Theophilus of Antioch , in himself a valuable text witness, quoted in the third book of Ad Autolycum (3: 20-22) an abbreviated passage from Book 1, 93-126. The basis of the Josephus texts he used was his interest in establishing a connection between biblical history and ancient Egyptian chronology .

Latin translation

The Latin translation of De Judaeorum vetustate sive Contra Apionem is also important . It was commissioned in the 6th century and has been handed down in numerous manuscripts. From the Latin translation, however, only vague impressions can be gained because it was only made fleetingly. Since the text passage in book 2, 51-113 has been lost in its original form since the 2nd century AD due to the loss of some pages and is missing in all Greek codices, only the Latin translation is available as a text witness for this part.

The Latin translation is sometimes fraught with considerable problems. In the earlier editions, numerous smoothings were not mentioned, in particular that of Sigismund Gelenius . In addition, the humanists corrected the content and added assumptions. The attempt made by Robert JH Shutt in 1987 to translate back from the Latin into the Greek language shows deviations from the style of Flavius ​​Josephus and contains numerous errors in the text-critical area. In the new edition by Folker Siegert, errors in transmission and added assumptions were identified and discussed in the text-critical part.

Content deviations from Book 2, 163-228a

The explanations of the Greek texts in Book 2, 163-228a, which have been preserved in the Codex Laurentianus and Codex Schleusingensis , show great deviations from the wording of the Eusebius traditions; to a lesser extent also in the Latin translation. After examining the different text versions, a design intent in the sources Codex Laurentianus , Codex Schleusingensis and in the Latin translation can be recognized, which is why Folker Siegert preferred the Eusebius tradition for the reproduction of the texts Book 2, 163-228a.

Stemma

 
 
 
 Flavius ​​Josephus
On the Originality of Judaism
(First Century AD)
 
 Latin translation
(sixth century AD)
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 Loss of Book 2, 51–113
(Second Century AD)
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 Eusebius of Caesarea,
Greek originals
(fourth century AD)
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 Codex Laurentianus 69.22
Greek text
(eleventh century AD)
 
 
 Eusebius of Caesarea
Armenian Texts
(Sixth Century AD)
Codex Eliensis
Greek Text
(Fifteenth Century AD)
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 Eusebius of Caesarea
Greek version B + O
(twelfth century AD)		 Eusebius of Caesarea
Armenian version E
(twelfth century AD)
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 Codex Schleusingensis
Greek text
(Sixteenth century AD)
 
 Eusebius of Caesarea
Greek version N + I
(thirteenth century AD)		 Eusebius of Caesarea
Armenian version G
(thirteenth century AD)

Printed text editions

The text versions from 1889 by Benedikt Niese contain numerous corruptions . In addition, Niese wrote about codices in this context without having them available to him. He knew the Armenian version only from a Latin "translation of a translation". So far, only Niese had included the associated manuscripts in the edits.

The Praeparatio evangelica of Eusebius of Caesarea were revised and partially corrected by Karl Mras and published from 1954 to 1956, which is why, according to an assessment by Folker Siegert, the edition of the Praeparatio evangelica by Karl Mras is considered "authoritative" and the information from Niese is to be regarded as obsolete .

Dagmar Labow's German translations from 2005 marked the beginning of a new recording, but without considering all sources. Folker Siegert therefore reworked all available sources for the first time since Niese's complete edition in 2008.

Sources of Flavius ​​Josephus

Jewish sources

Flavius ​​Josephus names the following documents as Jewish sources, which are listed in alphabetical order: Hebrew and Greek Bibles  (1, 37–43. 154, 217; 2, 151–219), Jerusalem Chronicles and Lists  (1, 36), Jewish sources under a non-Jewish name (1, 218), pseudo-Aristaeos  (1, 10–13. 44–47; 2, 42–47), pseudo-Hekataios I  (1, 183–205. 213–214), pseudo-Hekataios II  (2, 43), Hiram's correspondence with Solomon (referring)  (1, 107–111), Anonymous Enkomien des Judentums  (2, 151–219) and Flavius ​​Josephus himself (1, 47–56).

Non-Jewish sources

Flavius ​​Josephus consulted numerous non-Jewish sources for his work. They are named in alphabetical order: Agatharchides von Knidos  (1, 205–211), Alexander Polyhistor  (1, 218), Anaxagoras  (2, 168, 265), Apion  (2, 2–144), Apollonius Molon  (2, 79 . 145–150), Berossos  (1, 107. 128–131. 135–141), Chaeremon  (1, 288–293; 2, 1), Choerilos  (1, 172–175), Dios  (1, 112–115 ), Hecataeus of Abdera  (1, 183, 186, 190, 204. 213-214; 2, 43), Hermippos  (1, 162-164), Herodotus  (1, 168-170), Homer  (1, 12; 2 , 14. 155. 240–249. 256), Castor of Rhodos  (1, 184–185; 2, 83−84), Klearchus of Soloi  (1, 176–183), Lysimachos  (1, 304–311; 2, 16, 20, 145, 236), Manetho (1, 73-105. 228-287; 2, 16-17), Menander of Ephesus  (1, 116-126. 155-160), Mnaseas  (1, 216; 2 , 112–114), Plato  (2, 168. 223–225. 256–257), Poseidonios  (2, 79), Pythagoras of Samos  (1, 162–163), Strabo  (2, 84), Theophrastus of Eresus  ( 1, 166-167). Thucydides  (1, 18. 66), Timagenes of Alexandria  (2, 84) and Tyrian Chronicles  (1, 106–111. 121–126b ).

Content classification

The content structure corresponds, as in a court case, to the characteristics of an apology. In the introduction, the “core of the problem”, the “ indictment ”, is described. This is followed by the “ taking of evidence ”, the presentation of the “opposing position” and the description of “one's own position”. Finally, the “ closing argument ” is spoken in order to then arrive at a “ judgment ”.

Content structure of the work "On the originality of Judaism"
book Verses part section theme
1 1-5 introduction The concern and its difficulties
1 6-56 introduction The preference of oriental sources over Greek
1 57-72 introduction Reasons for the silence of Greek sources from the Jews
1 73-160 1. main part Evidence of Judaism among the oriental peoples
1 73-105 Chapter A. Egypt : Manetho
1 106-127 Chapter B. Phenicia : Various authors
1 128-153 Chapter C. Babylonia : Berossus
1 154-160 review Review in comparison
1 161-218 2. main part Evidence of Judaism among the Greeks
1 219-320 3rd main part Refutation of anti-Jewish representations in particular in:
1 227-287 Chapter A. Manetho
1 288-303 Chapter B. Chaeremon
1 304-320 Chapter C. Lysimachus
2 1-144 4. main part Refutation of anti-Jewish representations by Apion and his sources
2 145-235 5. main part Positive exposition of the Mosaic Constitution
2 236-286 Digression Critique of the Greek Religion
2 287-296 review Review and conclusion

reception

In Jewish literature, the work "On the Originality of Judaism" was not considered. It is similar in Greek and Roman literature; there was no reaction to the publication of the Josephus texts. The situation is different among Christians , who received the scriptures with interest in the 2nd century AD - because of their similar role as a minority in the Roman Empire at the time.

The effect intended by Josephus, which his texts should have on his audience, did not materialize, however. Neither Jews, Christians nor non-Christians accepted Josephus' content-related objectives; instead, the writings were used in different ways by other authors.

literature

  • Flavius ​​Josephus: About the originality of Judaism (Contra Apionem). Published by Folker Siegert. Vandenhoeck & Ruprecht, Göttingen 2008, ISBN 978-3-525-54206-4 .
    • Vol. 1: First collation of the entire tradition (Greek, Latin, Armenian), literary-critical analysis and German translation. (= Writings of the Institutum Judaicum Delitzschianum . 6, 1).
    • Vol. 2: Additions, notes, Greek text. (= Writings of the Institutum Judaicum Delitzschianum. 6, 2).
  • Louis H. Feldman, John R. Levison (Eds.): Josephus' Contra Apionem. Studies in its Character and Context with a Latin Concordance to the Portion Missing in Greek (= works on the history of ancient Judaism and early Christianity. B. 34). Bril, Leiden u. a. 1996, ISBN 90-04-10325-2 .
  • Christine Gerber: A picture of Judaism for non-Jews by Flavius ​​Josephus. Investigations into his writing Contra Apionem (= work on the history of ancient Judaism and early Christianity. Vol. 40). Brill, Leiden u. a. 1997, ISBN 90-04-10753-3 (also: Munich, Univ., Diss., 1996).
  • Dagmar Labow, Flavius ​​Josephus: Flavius ​​Josephus. Contra Apionem, Book I. Introduction, text, text-critical apparatus, translation and commentary (= contributions to the science of the Old and New Testament 167 = episode 9, 7). Kohlhammer, Stuttgart 2005, ISBN 3-17-018791-0 (also: Mainz, Univ., Diss., 2004).
  • Steve Mason: Flavius ​​Josephus. Translation and Commentary. Volume 10. Against Apion. Translated and commentary by John MG Barclay. Brill, Leiden u. a. 2007, ISBN 90-04-11791-1 Review (PDF; 99 kB) by René Bloch. In: RBL 2008.
  • Martin Meiser: Early Jewish and Early Christian Apologetics. In: Jürgen U. Kalms (Ed.): International Josephus Colloquium. Aarhus 1999. Lit, Münster u. a. 2000, ISBN 3-8258-4323-8 , pp. 155-184 ( Münsteraner Judaistische Studien 6).

Web links

Individual evidence

  1. ↑ a b Folker Siegert : Flavius ​​Josephus: About the originality of Judentums , vol. 1, p. 65.
  2. ↑ The terms anti-Jewish and anti-Semitic , used anachronistically in the German-speaking area and by non-Jewish people , were first introduced by Wilhelm Marr in 1879 and 1880 .
  3. ↑ Folker Siegert: Flavius ​​Josephus: About the originality of Judentum , Vol. 2, pp. 43-44.
  4. ↑ Folker Siegert: Flavius ​​Josephus: On the originality of Judaism , vol. 1, p. 11.
  5. ↑ For example, the Jews reacted to the ancient Egyptian eating habits with "nausea" and vice versa. This topic is documented both in ancient Egyptian documents and in the Old Testament .
  6. ↑ Folker Siegert: Flavius ​​Josephus: About the originality of Judentums , Vol. 1, pp. 49-50.
  7. ↑ Flavius ​​Josephus on the ancient Egyptian religion in 1, 224: ... where our (Jewish) religion is so much superior to that which applies to them (Egyptians), as the nature of God stands over irrational animals .
  8. ↑ Folker Siegert: Flavius ​​Josephus: About the originality of Judentum , vol. 1, pp. 54–55 and 61.
  9. ↑ Folker Siegert: Flavius ​​Josephus: About the originality of Judentums , vol. 1, pp. 66-68.
  10. ↑ Folker Siegert: Flavius ​​Josephus: About the originality of Judaism . Vol. 2, p. 7.
  11. ↑ Folker Siegert: Flavius ​​Josephus: About the originality of Judaism . Vol. 1, p. 69.
  12. ↑ a b Folker Siegert: Flavius ​​Josephus: About the originality of Judaism , vol. 1, p. 70.
  13. ↑ Folker Siegert: Flavius ​​Josephus: About the originality of Judaism . Vol. 1, p. 71.
  14. ↑ Folker Siegert: Flavius ​​Josephus: About the originality of Judaism . Vol. 2. p. 45.
  15. ↑ a b Folker Siegert: Flavius ​​Josephus: About the originality of Judaism , Vol. 1. P. 71–73 and 76.
  16. ↑ Folker Siegert: Flavius ​​Josephus: About the originality of Judentum , Vol. 1. P. 74-75.
  17. ↑ Folker Siegert: Flavius ​​Josephus: About the originality of Judaism . Pp. 41-48.
  18. ↑ Folker Siegert: Flavius ​​Josephus: About the originality of Judaism . Pp. 23-40.
  19. ↑ Folker Siegert: Flavius ​​Josephus: About the originality of Judaism . P. 17.