By Frederic Raphael
From the acclaimed biographer, screenwriter, and novelist Frederic Raphael, this is an audacious heritage of Josephus (37–c.100), the Jewish normal became Roman historian, whose emblematic betrayal is a touchstone for the Jew on my own within the Gentile world.
Joseph ben Mattathias’s transformation into Titus Flavius Josephus, historian to the Roman emperor Vespasian, is a gripping and dramatic tale. His lifestyles, within the arms of Frederic Raphael, turns into some extent of departure for an appraisal of Diasporan Jews looking a spot within the dominant cultures they inhabit. Raphael brings a scholar’s rigor, a historian’s standpoint, and a novelist’s mind's eye to this undertaking. He is going past the attention-grabbing information of Josephus’s lifestyles and his singular literary achievements to check how Josephus has been considered via posterity, discovering in him the prototype for the un-Jewish Jew, the assimilated highbrow, and the abiding apostate: the recurrent figures within the lengthy centuries of the Diaspora. Raphael’s insightful pix of Yehuda Halevi, Baruch Spinoza, Karl Kraus, Benjamin Disraeli, Ludwig Wittgenstein, and Hannah Arendt expand and remove darkness from the Josephean worldview Raphael so eloquently lays out.
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Additional info for A Jew Among Romans: The Life and Legacy of Flavius Josephus
200ff. One large fragment is preserved in an oracle collection edited by ERBSE, Fragmente griechischer Theosophien, Hamburg 1941, p. 173,17—174,22. Particularly detailed and constructive criticism may be found in P. HADOT, Citations de Porphyre chez Augustine (à propos d'un ouvrage récent), REA 6 (1960) pp. 205—244, printed with a short reply by J. O'MEARA, ibid. pp. 245 ff. Cf. also the review by H. DÖRRIE, Gnomon 32 (1960) pp. 320-6. Cf. HADOT (art. cit. n. 80) pp. 206-7. PORPHYRIAN STUDIES SINCE 1913 733 ophy from Oracles'.
40) p. 24 n. 2 referrring to Plato, resp. 383 a where he mentions the dream of Agamemnon (Homer В 56—83). , somn. 4—6. , in Rem. I 115. Cf. J. FLAMANT, Macrobe et le néoplatonisme latin à la fin du IVe siècle, Études Préliminaires aux Religions orientales LVIII, Leiden 1979, pp. 162—3. g. the concept of soul in 'П. г^хлс лсос Вот)вс»у', TIçôç ГООООУ, стицииста Ст)тг)цата', 'П. тагу TTjç Ч'^ХЛС owáneiüv', the defence of providence in 'Поос NT)u,éotiov', the theme of 'П. той Fvuoi aauTÓv' and the Platonic interpretation in 'П.
Evang. III. 37 t. I 143,11-13 MRAS fail ôè щс KeqxzXfjç ocpaïoav ÏXEI Xevafjv ôià то uf| (leraßaCvEiv KCÙ ôià tf|v tuv uorçtov лоиаХтуу cpúoiv ка1 orí oxpaico: |iVi[ ; Ó KÓO|¿OC. g. in his interpretation of the Homeric cave of the nymphs Porphyry finds odd elements which can only be explained symbolically (p. 57,17—20 NAUCK). This is a method of overcoming a literal difficulty which has a long history. Cf. Zeno, SVF I 274 p. 63, 9—15. Porphyry himself ascribes it to Cronios (antr. p. 56,6—9 NAUCK).