The Jewish Historian Flavius Josephus: A Biographical Investigation
The Jewish Historian Flavius Josephus: A Biographical Investigation
The Jewish Historian Flavius Josephus: A Biographical Investigation
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that [where] discrepancies [arise] the Antiquities is actually most often granted preference. Of<br />
course it appeared as the more comprehensive and therefore probably also as the more<br />
accurate apographon of the common source. In contrast, we shall have to demonstrate that this<br />
notion is fundamentally wrong, and that, with the exception of the additions from<br />
secondary sources that can easily be distinguished, the Antiquities is nothing<br />
but a tendentious ‘correction’ of the facts that were transmitted in the War.<br />
[134] As a matter of fact, the Antiquities and the War are related to each other exactly as are<br />
the War and the administrative report, or Life and War respectively: <strong>The</strong> existing factual<br />
material is reinterpreted in accordance with <strong>Josephus</strong>’ new view. According to this, the<br />
Antiquities – wherever the secondary sources do not provide u s with new<br />
material – has to be completely ruled out as a historical source in comparison<br />
to the War. <strong>The</strong> critical foundation for the historical presentation is thrown into a muddle by<br />
this new discovery, thereby clearing the path for a new and more accurate conception of the<br />
history of the Herodians. 49<br />
1. <strong>The</strong> first agreement between Hyrcanus and Aristobulus<br />
War 1.121/2 = Ant. 14.6/7<br />
When Hyrcanus and Aristobulus had fallen into a dispute after Alexandra’s death (67<br />
BCE), they eventually come to an agreement that the younger Aristobulus should assume the<br />
kingship in the place of Hyrcanus. Even though War 121/2 corresponds to Ant. 6/7, both<br />
sources diverge in the formulation of details [Einzelformulierung]: according to the War,<br />
Hyrcanus does indeed lose the kingship, but was to “enjoy the other honours as the king’s<br />
brother”. We can learn how much this signifies from Polybius 30.2.4. according to which the<br />
entire difference between the king and the king’s brother is that the latter does not wear a<br />
diadem and does not bear the title of king; but otherwise his position of power is identical to<br />
that of the king. This sentence, which was first stated for [the case of] Pergamon applies, in its<br />
49<br />
Proceding from the realization that only the exhaustive treatment of a text from all aspects<br />
grants us a real insight into the sources available [Quellenlage] to the author and his method of<br />
working, I [shall] provide an extensive analysis [Zergliederung] of the 14 th book, however, I am<br />
restricting myself to this so that the scope of my research does not become excessive. By the<br />
way, the results can be easily applied to the other books.<br />
118