By Frederic Raphael
From the acclaimed biographer, screenwriter, and novelist Frederic Raphael, here's an audacious heritage of Josephus (37–c.100), the Jewish normal grew to become Roman historian, whose emblematic betrayal is a touchstone for the Jew by myself 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 existence, within the arms of Frederic Raphael, turns into some degree 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 existence and his singular literary achievements to check how Josephus has been considered through 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 snap shots 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
155L). The institution, in as far as it is deWned, is conceived by the antiquarians in terms of the rights and duties of groups of people. 77 Under the year 171 bc Livy mentions among embassies to the Senate ‘alia noui generis hominum ex Hispania legatio’ (‘another embassy from a new class of men from Hispania’): it is from the sons of Roman soldiers and Spanish women, born to a relationship without conubium (the right to contract a legally valid marriage with a Roman citizen), but now seeking from the Senate a extent of their munia and immunitas in both the Roman state and the home community, were also matters of interest, tension, and debate into the Principate.
The third deWnition here gives the Cumani, Acerrani, and Atellani as examples, but the type itself (immigrants to Rome become municipes) has no overlap with what Festus in his lemma took from Aelius Gallus or from ‘Servius Wlius’; it corresponds instead with Paulus’ Wrst deWnition of municipium (below), where we have migration to Rome, exclusion from magistracy, and the undertaking of a pars (part) of the munus (again in the singular). 97 If so, we have to reckon with the possibility that the closing part of Paulus’ deWnition here should not after all be used to supply the lacuna in Festus’ deWnition; besides, Paulus’ normal practice, if it deviates from reasonably faithful reproduction, is to omit, not to insert.
NA 16. 13. 6–9)100 Municipes then are Roman citizens from municipia who use their own laws and their own authority, and who share the duty together with the Roman people only in an honorary sense, from the undertaking of which duty they seem to be named, bound by no other demands nor by any law of the Roman people, unless that to which their populus has become fundus. (7) And indeed we learn that the Wrst to be created municipes, without the right to vote, were the Caerites, and that they were allowed actually to take the distinction of the Roman citizenship, but, however, to be free of its engagements and burdens, in recompense for having received and guarded the sacra during the Gallic war.
A Jew Among Romans: The Life and Legacy of Flavius Josephus by Frederic Raphael