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An Italian Jew writing in the 10th century indirectly brought Josephus back to prominence among Jews: he authored the Yosippon, which paraphrases Pseudo-Hegesippus's Latin version of The Jewish War, a Latin version of Antiquities, as well as other works. The epitomist also adds in his own snippets of history at times.
Josephus quotes an extensive fragment from Chaeremon's Egyptian history, in which he scornfully recounts and ridicules, in a manner similar to that of Manetho, the departure of the Jews from Egypt. Josephus boasts of having refuted Chaeremon as well as Manetho and others. [3] Chaeremon's history is also mentioned by Porphyry. [4]
Latin translation, with a portrait of Ptolemy II on the right. Bavarian State Library, circa 1480. The Letter of Aristeas, called so because it was a letter addressed from Aristeas of Marmora to his brother Philocrates, [5] deals primarily with the reason the Greek translation of the Hebrew Law, also called the Septuagint, was created, as well as the people and processes involved.
There were precedents to his writing available in Egypt (plenty of which have survived to this day), and his Hellenistic and Egyptian background would have been influential in his writing. Josephus records him admitting to using "nameless oral tradition" (1.105) and "myths and legends" (1.229) for his account, and there is no reason to doubt ...
Philo of Alexandria (/ ˈ f aɪ l oʊ /; Ancient Greek: Φίλων, romanized: Phílōn; Hebrew: יְדִידְיָה, romanized: Yəḏīḏyāh; c. 20 BCE – c. 50 CE), also called Philō Judæus, [a] was a Hellenistic Jewish philosopher who lived in Alexandria, in the Roman province of Egypt.
A leaf from the 1466 manuscript of the Antiquitates Iudaice, National Library of Poland. Antiquities of the Jews (Latin: Antiquitates Iudaicae; Greek: Ἰουδαϊκὴ ἀρχαιολογία, Ioudaikē archaiologia) is a 20-volume historiographical work, written in Greek, by historian Josephus in the 13th year of the reign of Roman emperor Domitian, which was 94 CE. [1]
Meanwhile, in Alexandria, from the middle of the second century BC onwards, Ptolemaic rule in Egypt grew less stable than it had been previously. [81] Confronted with growing social unrest and other major political and economic problems, the later Ptolemies did not devote as much attention towards the Library and the Mouseion as their ...
Long contact of the Jews of Alexandria with Egyptian men of letters in a time of syncretism, when all mythology was being submitted to a rationalizing process, naturally produced such fables (see Freudenthal, "Hellenistische Studien," 1875, pp. 153–174), and they have found a place in the Palestinian as well as in the Hellenistic haggadah, in ...