Against Apion ( Peri Archaiotētos Ioudaiōn Logos; Latin Contra Apionem or In Apionem) is a work written by Flavius Josephus (c. 37 CE – c. 100 CE ) as a defense of Judaism against criticism by the Ancient Egypt author Apion. Josephus was a Roman–Jewish historian, defector, and courtier to the emperors of the Flavian dynasty; Apion was a Hellenization Egyptians grammarian and sophist.Adler, et al. (Eds.) Jewish Encyclopedia (1906), retrieved from JewishEncyclopedia.com, "Apion." The work is dated to after 94 CE.
Against Apion was Josephus's contribution to the polemical discourse, and also a work of Jewish apologetics, an earlier example of which are the works of Philo of Alexandria (c. 20 BCE – c. 50 CE.) John Granger Cook (2000) The Interpretation of the New Testament in Greco-Roman paganism p.4., Mohr Siebeck Verlag, Tuebingen, Germany Against Apion is a wide-ranging defense of Judaism against charges laid against Judaism in Josephus's time.
Josephus stressed Judaism's antiquity as a classical religion and philosophy, and opposed it to what he perceived as the more recent—and so less venerable—traditions of the Greeks. Against Apion cites Josephus' earlier work Antiquities of the Jews, so can be dated after 94 CE.
Notably, Josephus incorporates what he says are the words of the Egyptian historian Manetho ( fl. 290–260 BCE), purportedly recovered from indirect literary fragments of Manetho's lost work the Aegyptiaca. As Josephus himself notes, his work does not contain quotations from Manetho's original, but rather cites (or claims to cite) from one or perhaps even two Epitome and altered version of Manetho's Aegyptiaca. Against Apion is a narrative, not an epitome. It covers only a portion of Manetho's comprehensive history of Egypt, from about the Fifteenth through the Nineteenth dynasties. This era encompassed the entirety of the Second Intermediate Period. Josephus © 2011–2023 by Peter Lundström — Some Rights Reserved — V. 4.0 Josephus's use of Manetho in his polemic would loom large in the centuries that followed, as his introduction of the Hyksos and the story of Osarseph entered into the growing discourse on the relative antiquity and primacy of Judaism vis-a-vis Hellenism and then Christianity.
In the second book, Josephus defends the historicity of the Jewish Bible against accusations made by Apion (who Josephus states is not Greek), arguing that Apion in fact rehashes material of Manetho's, though there was apparently some confusion between Manetho's references to the Hyksos and the Hebrews.
Josephus also refutes Apion's blood libel in the second book (2:8).
|
|