By William Den Hollander
In Josephus, the Emperors, and the town of Rome William den Hollander areas less than the microscope the Judaean historian's personal account of the latter a part of his existence, following his first encounters with the Romans. Episodes of Josephus' existence, corresponding to his embassy to Rome sooner than the outbreak of the first Judaean rebel, his prophetic pronouncement of Vespasian's forthcoming upward push to the imperial throne, and his time within the Roman prisoner-of-war camp, are subjected to rigorous research and evaluated opposed to the wider historical proof through the applying of a shiny old mind's eye. Den Hollander additionally explores at nice size the relationships shaped by means of Josephus with the Flavian emperors and different members of observe in the Roman military camp and, later, within the urban of Rome. He builds solidly on contemporary traits in Josephan learn that emphasize Josephus' distance from the corridors of strength.
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Extra info for Josephus, the Emperors, and the City of Rome: From Hostage to Historian
See the observations of Bohrmann 1999: 222 (cf. 229): “Mais nous sommes frappés par son silence sur la description de la Ville, sur l’impression qu’elle a pu lui faire, sur ses contacts éventuels avec les Juifs du Trastevere. Où logeait-il? Qui voyait-il? Comment passait-il son temps? Combien de temps séjourna-t-il à Rome? ” See Hom. Od. 282–423; Verg. Aen. 36–135; Catull. 68; Sen. Ep. 12; Suet. Aug. 1; Dio Chrys. Or. 2; Prop. 7; Juv. 12; Acts 27–8; Diogenes of Oenoanda New Fr. 7 (concerning which see Clay 1973: 49–59); cf.
Sievers and Lembi 2005; Edmondson, Mason, and Rives 2005. This divide was pointed out also in the recent review of both volumes by Gera 2008: 113–31, esp. 118–22. Mason 1998b: 64–103; 2005a: 71–100. Mason 2005b: 243–88. Price 2005: 101–20. 83 Although their chapter is already cited frequently and quite rightly for its acute observations in this regard by scholars seeking to establish Josephus’ context,84 their suggestion that “Josephus was in all likelihood extremely lonely and extremely isolated in Rome”,85 seems to take absence of evidence for significant contact between Josephus and members of the Roman elite as evidence of the absence of all such contacts.
Kokkinos 1998: 392–3, simply mentions Josephus’ silence as “absolutely remarkable”. Bohrmann 1999: 223, proposes instead that Josephus’ silence can be attributed to his lack of interest in providing details strictly concerned with Roman history (cf. 250). She suggests, on this basis, that the subsequent persecution had nothing to do with the Jews; cf. van Kooten 2011: 449, esp. 36. There is absolutely no basis for the suggestion of Corssen 1914: 136–40, that Josephus was responsible for bringing the charge of arson against the Christians through Poppaea, explaining the silence of Josephus as due to embarrassment over his involvement.