As a follow up on my previous post about the care we need to take in judging certain passages in Josephus’s Antiquities to be inauthentic I quote below a small section from “‘Echo of a Whisper’. The Uncertain Authenticity of Josephus’ Witness to John the Baptist”, a chapter by Clare Rothschild in Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2011). All bolding and line-breaks are mine.
Meier claims that both the “vocabulary and style” of this passage “are plainly those of Josephus.” Yet many scholars, most famously H. St. J. Thackeray, argue that Josephus uses one or more assistants (συνεργοί), or if not assistants then sources, for this section of the Antiquitates.9
The interesting detail is in the footnote (C.Ap = Against Apion; B.J. = Jewish War; A.J. = Antiquities of the Jews):
9 C. Ap. 1.50:
I kept a careful record of all that went on under my eyes in the Roman camp, and was alone in a position to understand the information brought by deserters. Then, in the leisure which Rome afforded me, with all my materials, in readiness, and with the aid of some assistants for the sake of the Greek (χρησάμενός τισι πρὸς τὴν Ἑλληνίδα φωνὴν συνεργοῖς), at last I committed to writing my narrative of the events (ET: H. J. St. Thackeray).
H. St. J. Thackeray even refers to this secretary as “hack!” See Josephus The Man and The Historian, 132. This statement refers to B.J., but B.J. became a source for A.J. Cf. also Ant. 1.7 where Josephus expresses hesitation over “rendering so vast a subject into a foreign and unfamiliar tongue” (ET: Thackeray). This thesis is old, but not, as many assume, debunked.
Mason, with Rajak, rejects Thackeray’s ‘secretaries’ theory (referring to it as “rightly rejected”) at Josephus, Judea and Christian Origins, 233–234. However, earlier in this essay collection (with specific but not exclusive reference to B.J.) Mason simply prefers a modified version of the Thackeray’s “literary assistants” as “co-workers and literary friends” (συνεργοί, C. Ap. 1.50) at Josephus, Judea and Christian Origins, 56 incl. n. 43.
Concerning B.J., Mason writes:
In Josephus’s enlistment of co-workers (συνεργοί) or literary friends in the capital for this massive project, we again witness a social affair and not the work of an isolated author. Another point raised by this notice concerns Josephus’s ability in Greek, since the collaborators helped particularly with the Greek sound (or possibly “language”: φωνή) (56).
Horst R. Moehring too assumes some intervention by assistants. In defense of and as a means of defining Josephus’ authorship, Moehring writes:
Josephus can justly be called the author, in the true sense of this term, of the works ascribed to him: even when he borrows and even when he uses assistants, he impresses his own personality upon his work (Novelistic Elements in the Writings of Flavius Josephus), 145.
- idem, Joseph Ben Matthia and Flavius Josephus.
- Ch. Begg, Josephus’ Account of the Early Divided Monarchy (AJ 8, 212–420): Rewriting the Bible ;
- Mason, Josephus, Judea, and Christian Origins: Methods and Categories, esp. 105–107;
- Nodet, La Bible de Josèphe.
The discussion is likewise older than Thackeray:
- J. von Destinon, Die Quellen des Flavius Josephus in der Jüd. Arch. Buch XII–XVII – Jüd. Krieg. Buch I, 19–39;
- G. Hölscher, Josephus, 1934–2000.
In contrast, D. R. Schwartz argues for the presence of sources (and likewise absence of authorial or other editing) in the final volumes of A.J.; see Schwartz, Agrippa I: The Last King of Judaea, 2; idem, Josephus and Nicolaus on the Pharisees, 157–171.
In a brief critical review of Schwartz’s project Mason (2003) counters Schwartz by echoing Thackeray:
Finally, Schwartz does not explain why the very section of Antiquities he would like to assign to incompatible sources, books 17 to 19, exhibits an impressive, if bizarre (mock-Thucydidean), stylistic conformity (Josephus, Judea, and Christian Origins, 112; Thackeray is acknowledged in n. 58).
Mason, however, also points out that it is dangerous to assume that Josephus himself was always consistent:
It is an uncomfortable fact for the more ambitious varieties of source criticism that Josephus has the authorial habit of repeating and contradicting himself, and of varying his terminology. These oddities call for analysis, but they may result from a variety of causes (e.g., sloppiness, rhetorical artifice, multiple editions, copyist’s interventions, and yes, sources); they do not ohne weiteres imply incompatible sources (112).
This essay’s question of the authenticity of the Baptist passage is related, but not identical to the question of the historicity of Josephus’ writings in general. The latter topic is of intense interest to the scholars named in this note as well as others; see Mason, Josephus, Judea, and Christian Origins, 105–113.
(From p. 257 of Rothschild’s ‘Echo of a Whisper’)
Rothschild, Clare K. 2011. “‘Echo of a Whisper’. The Uncertain Authenticity of Josephus’ Witness to John the Baptist.” In Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, edited by David Hellholm, Tor Vegge, Øyvind Norderval, and Christer Hellholm, 255–90. Berlin ; New York: De Gruyter, 255–90.
Latest posts by Neil Godfrey (see all)
- A Civilisation Quite Unlike Any Other - 2021-06-19 11:30:52 GMT+0000
- The Etiquette of Modesty among the Naked Aborigines - 2021-06-17 05:50:42 GMT+0000
- Spiritual Management of the Cosmos: Aboriginal and Christian - 2021-06-16 09:34:41 GMT+0000
If you enjoyed this post, please consider donating to Vridar. Thanks!