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Against Apion
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85 pages, Kindle Edition
First published January 1, 94
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About the author
Flavius Josephus
1,534 books211 followersTitus Flavius Josephus was a 1st-century Romano-Jewish historian and hagiographer who was born in Jerusalem - then part of Roman Judea - to a father of priestly descent and a mother who claimed royal ancestry.
He initially fought against the Romans during the First Jewish–Roman War as the head of Jewish forces in Galilee, until surrendering in 67 to Roman forces led by Vespasian after the six-week siege of Jotapata. Josephus claims the Jewish Messianic prophecies that initiated the First Roman-Jewish War made reference to Vespasian becoming Emperor of Rome. In response Vespasian decided to keep Josephus as a hostage and interpreter. After Vespasian did become Emperor in 69, he granted Josephus his freedom, at which time Josephus assumed the emperor's family name of Flavius.
Flavius Josephus fully defected to the Roman side and was granted Roman citizenship. He became an advisor and friend of Vespasian's son Titus, serving as his translator when Titus led the Siege of Jerusalem, which resulted -- when the Jewish revolt did not surrender -- in the city's destruction and the looting and destruction of Herod's Temple (Second Temple).
Josephus recorded Jewish history, with special emphasis on the 1st century AD and the First Jewish–Roman War, including the Siege of Masada, but the imperial patronage of his work has sometimes caused it to be characterized as pro-Roman propaganda.
His most important works were The Jewish War (c. 75) and Antiquities of the Jews (c. 94). The Jewish War recounts the Jewish revolt against Roman occupation (66–70). Antiquities of the Jews recounts the history of the world from a Jewish perspective for an ostensibly Roman audience. These works provide valuable insight into 1st century Judaism and the background of Early Christianity.
Alternate spelling:
Flávio Josefo (Romance languages)
He initially fought against the Romans during the First Jewish–Roman War as the head of Jewish forces in Galilee, until surrendering in 67 to Roman forces led by Vespasian after the six-week siege of Jotapata. Josephus claims the Jewish Messianic prophecies that initiated the First Roman-Jewish War made reference to Vespasian becoming Emperor of Rome. In response Vespasian decided to keep Josephus as a hostage and interpreter. After Vespasian did become Emperor in 69, he granted Josephus his freedom, at which time Josephus assumed the emperor's family name of Flavius.
Flavius Josephus fully defected to the Roman side and was granted Roman citizenship. He became an advisor and friend of Vespasian's son Titus, serving as his translator when Titus led the Siege of Jerusalem, which resulted -- when the Jewish revolt did not surrender -- in the city's destruction and the looting and destruction of Herod's Temple (Second Temple).
Josephus recorded Jewish history, with special emphasis on the 1st century AD and the First Jewish–Roman War, including the Siege of Masada, but the imperial patronage of his work has sometimes caused it to be characterized as pro-Roman propaganda.
His most important works were The Jewish War (c. 75) and Antiquities of the Jews (c. 94). The Jewish War recounts the Jewish revolt against Roman occupation (66–70). Antiquities of the Jews recounts the history of the world from a Jewish perspective for an ostensibly Roman audience. These works provide valuable insight into 1st century Judaism and the background of Early Christianity.
Alternate spelling:
Flávio Josefo (Romance languages)
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Displaying 1 - 14 of 14 reviews
May 3, 2016
Flavius Josèphe nous a laissé son autobiographie (Autobiographie), et a raconté ce que fut la guerre entre les Romains et les Juifs à la fin du premier siècle de notre ère (La guerre des Juifs). Il est également l'auteur des monumentales antiquités juives. Le contre Apion est un ouvrage qu'il a écrit vers la fin de sa vie, pour répondre à une série d'écrits polémiques contempteurs de sa nation. Il est composé de deux livres.
Dans le premier, il démonte des allégations mensongères relatives à l'origine de son peuple, dont il ruine les fondements en soulevant des contradictions inspirées par la malveillance et soutenues par une ignorance grossière; elles faisaient de Moïse un égyptien rebelle, de son peuple des expulsés atteint de lèpre, ou répandaient des bruits sur le fait qu'ils adoraient une tête d'âne, ou encore qu'ils avaient pour coutume de sacrifier des étranger dans des rites anthropophages. Il s'élève également contre les accusations suivant laquelle rien de grand n'aurait été accompli par eux : tout chez les grecs, rétorque-il, semble dater d'hier, tandis que nos propres annales sont bien antérieures. Aussi, les siens, à la différence des grecs, n'occupaient pas les côtes, et ne s'adonnaient ni à la piraterie ni au commerce, ce qui, comme les romains, a retardé le moment où ils se sont fait connaître des autres nations.
Dans le second livre, il défend les lois, mœurs et rites qui sont également la cible des invectives des mêmes polémistes. Pour contrer ces allégations, il va brosser un tableau laudateur des mœurs de son peuple, en mettant l'accent sur la rigueur morale et la probité, toujours en respectant l'esprit de la Loi, parfois même en dépassant la lettre. Ainsi, inceste, homosexualité, prêt à intérêt, avortement, et même la maltraitance des animaux sont, d'après Josèphe, punis avec la dernière rigueur, parfois la mort. Mais l'auteur ne se contente pas de forcer le trait pour exalter la moralité des siens, et flétrir en comparaison l'amoralité des grecs : il montre également la proximité intellectuelle avec le respecté Platon, comme la croyance en une divinité, ou le mépris des fables polythéistes.
Ce qui est très intéressant, c'est l'influence que cet écrit à pu avoir sur les apologistes chrétiens du deuxième siècle, comme Justin (Apologie pour les chrétiens) ou Tertulien(Apologétique). Les chrétiens, en butte aux mêmes accusations de la part des païens, ont réutilisé les mêmes arguments que ceux que Josèphe avait déjà employé pour défendre l'honneur des siens: rigorisme moral, proximité avec la philosophie de Platon, antiquité supérieure de la tradition, voir origine juive de la philosophie grecque, glorification d'une Loi fixe contre les changements politiques intempestifs des grecs. Également, une foule de détails montre la proximité de certaines croyances, comme par exemple la résurrection après une période donnée, une récompense pour ceux qui respectent la loi, ou cette manière de prier en se tournant vers l'Orient, en direction du temple, commune aux juifs d'alors et aux premiers chrétiens.
Cet ouvrage était vraiment passionnant. Dernière remarque : la traduction de cette édition ait été faite par Léon Blum - qui deviendra une grande figure du front populaire - en 1902, l'affaire Dreyfus étant encore toute récente. La constitution du texte n'a pas été une mince affaire, et certaines parties grecques ayant disparues, elles ne sont plus disponibles qu'en latin.
Dans le premier, il démonte des allégations mensongères relatives à l'origine de son peuple, dont il ruine les fondements en soulevant des contradictions inspirées par la malveillance et soutenues par une ignorance grossière; elles faisaient de Moïse un égyptien rebelle, de son peuple des expulsés atteint de lèpre, ou répandaient des bruits sur le fait qu'ils adoraient une tête d'âne, ou encore qu'ils avaient pour coutume de sacrifier des étranger dans des rites anthropophages. Il s'élève également contre les accusations suivant laquelle rien de grand n'aurait été accompli par eux : tout chez les grecs, rétorque-il, semble dater d'hier, tandis que nos propres annales sont bien antérieures. Aussi, les siens, à la différence des grecs, n'occupaient pas les côtes, et ne s'adonnaient ni à la piraterie ni au commerce, ce qui, comme les romains, a retardé le moment où ils se sont fait connaître des autres nations.
Dans le second livre, il défend les lois, mœurs et rites qui sont également la cible des invectives des mêmes polémistes. Pour contrer ces allégations, il va brosser un tableau laudateur des mœurs de son peuple, en mettant l'accent sur la rigueur morale et la probité, toujours en respectant l'esprit de la Loi, parfois même en dépassant la lettre. Ainsi, inceste, homosexualité, prêt à intérêt, avortement, et même la maltraitance des animaux sont, d'après Josèphe, punis avec la dernière rigueur, parfois la mort. Mais l'auteur ne se contente pas de forcer le trait pour exalter la moralité des siens, et flétrir en comparaison l'amoralité des grecs : il montre également la proximité intellectuelle avec le respecté Platon, comme la croyance en une divinité, ou le mépris des fables polythéistes.
Ce qui est très intéressant, c'est l'influence que cet écrit à pu avoir sur les apologistes chrétiens du deuxième siècle, comme Justin (Apologie pour les chrétiens) ou Tertulien(Apologétique). Les chrétiens, en butte aux mêmes accusations de la part des païens, ont réutilisé les mêmes arguments que ceux que Josèphe avait déjà employé pour défendre l'honneur des siens: rigorisme moral, proximité avec la philosophie de Platon, antiquité supérieure de la tradition, voir origine juive de la philosophie grecque, glorification d'une Loi fixe contre les changements politiques intempestifs des grecs. Également, une foule de détails montre la proximité de certaines croyances, comme par exemple la résurrection après une période donnée, une récompense pour ceux qui respectent la loi, ou cette manière de prier en se tournant vers l'Orient, en direction du temple, commune aux juifs d'alors et aux premiers chrétiens.
Cet ouvrage était vraiment passionnant. Dernière remarque : la traduction de cette édition ait été faite par Léon Blum - qui deviendra une grande figure du front populaire - en 1902, l'affaire Dreyfus étant encore toute récente. La constitution du texte n'a pas été une mince affaire, et certaines parties grecques ayant disparues, elles ne sont plus disponibles qu'en latin.
October 10, 2022
ضد ابيون، آثار اليهود القديمة بجزئيه الاول والثاني هو رد يوسيفيوس على اتهامات ابيون المصري السكندري ضد المعتقدات والجالية اليهودية في القرن الاول للميلاد، يدحظ التهم من خلال الاستدلال بارث الشعوب المجاورة التي اشارت بصلتها مع اليهود من خلال التدوين، كما ويدحض معتقدات من اتهموه بمقارنتها بناموس موسى وما اتت به من تعاليم سمحاء، الكتاب ارث حضاري فيه اشارات لكتاب قدماء لم تصل الينا كتاباتهم الا من خلال اقتباسات وردت في كتب قليلة من بينها هذا الكتاب.
July 22, 2012
Josephus' rail against a complete wack job makes Josephus seem to come off a little crazy as well.
October 12, 2020
"And now, in the first place, I cannot but greatly wonder at those men who suppose that we must attend to none but Grecians, when we are inquiring about the most ancient facts, and must inform ourselves of their truth from them only, while we must not believe ourselves or other men." The reader can feel Josephus' frustration as he embarks on a defense of the historicity of the Old Testament. This first-century Jew, like many modern Christians and Jews, wonders why modern scholars seem to only depend upon the Greeks when analyzing the Old Testament.
Josephus deals with the age-old question of the Old Testament's historicity. He writes with a polemical fire, quick to utilize the Greco-Roman trope of the "foolish Egyptian" who worships "mere animals." This work opens a fascinating window into the religious debates of the time. Most importantly, Josephus cites historians whose works are lost to history. He quotes long passages of Syrian and Phoenician scholars whose manuscripts have long since disappeared. Josephus' knowledge of such texts should give us a humility as we approach the past. Old writers know what they are talking about, even if they get something wrong. We should refrain from "chronological snobbery" and assume that the ancient authors believe they are telling the truth unless proven otherwise.
Josephus deals with the age-old question of the Old Testament's historicity. He writes with a polemical fire, quick to utilize the Greco-Roman trope of the "foolish Egyptian" who worships "mere animals." This work opens a fascinating window into the religious debates of the time. Most importantly, Josephus cites historians whose works are lost to history. He quotes long passages of Syrian and Phoenician scholars whose manuscripts have long since disappeared. Josephus' knowledge of such texts should give us a humility as we approach the past. Old writers know what they are talking about, even if they get something wrong. We should refrain from "chronological snobbery" and assume that the ancient authors believe they are telling the truth unless proven otherwise.
February 9, 2025
I know this is a defence against the stereotypes and malicious words the Greeks, Romans and Egyptians have said against the Judaeans, which is 100% understandable, but damn bro is doing the same thing they have done to his people. The hypocrisy is rampant in this text. I truly think religion plays a part in suppressing thinking skills and compassion for otherness. The text is a good read in terms of the way he clowns on Apion - because you can't just claim things without backing them up with known historical evidence - but, as all topics of religion tend to be, is insufferable in the way that he puts himself, his people, and their beliefs on a pedestal above all others. Just as others have done to them and have done all through of history to be fair.
Read this for a uni essay about ancient ethnographic research (what could be considered ethnographic research in our time, not in theirs).
Read this for a uni essay about ancient ethnographic research (what could be considered ethnographic research in our time, not in theirs).
January 24, 2021
This book compiles the writings of Josephus to Epiphroditus and confutes the writings of such as the Greeks and Egyptians as Apion, Manetho and others who accuse the Jews, and he shows us how false their claims really are.
I personally would not highly recommend this book simply because I don’t like to read confutation-types of books, but Josephus is mentioned by certain preachers and commentators on the Bible. So, I say that any who like debating and such, read this book and any people such as even myself who want to read commentaries, please read this book so that you will know what people are talking about.
I personally would not highly recommend this book simply because I don’t like to read confutation-types of books, but Josephus is mentioned by certain preachers and commentators on the Bible. So, I say that any who like debating and such, read this book and any people such as even myself who want to read commentaries, please read this book so that you will know what people are talking about.
August 6, 2025
This seemed a lot like a couple of nerds fighting it out online. Apparently an Egyptian named Apion made some wild accusations against the Jews (e.g., they kept the head of an Ass in their temple, as well as a Greek who they fattened and intended to kill at the end of the year) and Josephus for some reason felt compelled to correct this nut. And got in a few jabs of his own regarding Apion's failed "circumcision" because of an infection and from which he subsequently died.
Not really worth the time.
Not really worth the time.
November 24, 2024
2024 reads: 39
Rating: 4 stars
If someone wants to get a taste of Josephus's Antiquities of the Jews this two-book tract is a nice intro and (to a degree) summary of the mammoth that is Jewish Antiquities. The title is misleading. It's essentially a defence of the antiquity of the Jews, wherein a section is directed against Apion. Fascinating to see how Josephus grounds the historicity of the Jewish nation. The short volume is not without some scathing attacks on idolatry and paganism.
Rating: 4 stars
If someone wants to get a taste of Josephus's Antiquities of the Jews this two-book tract is a nice intro and (to a degree) summary of the mammoth that is Jewish Antiquities. The title is misleading. It's essentially a defence of the antiquity of the Jews, wherein a section is directed against Apion. Fascinating to see how Josephus grounds the historicity of the Jewish nation. The short volume is not without some scathing attacks on idolatry and paganism.
January 31, 2023
Book II is far superior to Book I, but the work is of interest primarily in historical consideration... it's lasted so long, so I can we decry it? Nonetheless, Josephus has been much better, and I recommend leaving this one be unless you have particular academic interests.
October 17, 2018
Very readable.
May 6, 2021
Brilliant.
August 4, 2021
Josephus vents about Egyptians misrepresenting their relationship with the Hebrews.
February 26, 2017
UN is the new Apion? Amazing how 1900+ years ago a historian had to defend the antiquity of the Jews, their arrival and conquest of the land and the building of the Temple of Jerusalem, and now the same accusations have been formed and even accepted by "official" bodies. Reconciliation is important, but should we discard truth on its altar? This is not even a matter of political correctness!
January 19, 2017
An interesting, but rather dry read. I rarely stop reading a book once I start, but I came close on this one.
Displaying 1 - 14 of 14 reviews