By A cura di Vincenzo Talamo

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This is quite different from the Judean situation, in which the priestly-aristocratic senate, according to Josephus, had sole responsibility for interpreting and applying a written constitution. Nevertheless, it is hard to find a better word than the commonly used “aristocrats” for the Roman upper class, with whom Josephus’ class has much in common. p65 35 11/21/00, 4:57 PM xxxvi introduction to the LIFE of josephus with more formal connotations than we would associate with the term (Konstan 1997).

Unlike any other military commander] was able to keep them in check. This appears to be positive boasting, against the general expectations of a young man with his power, not apologetic. A final and fatal problem is that, in any case, the Life does not live up to the task of responding to Iustus. If the Tiberian had made accusations that placed Josephus in some jeopardy, and if this was Josephus’ response, then he was in deep trouble. Rather than taking up contentious points from the War and arguing them closely, in the style of the Apion, he shows here a cavalier disregard for facts.

2; Walbank 1972:34-40; Finley 1975:33). We also see the problem in Cicero. On the one hand, Cicero knows about “laws of history (leges historiae)” that preclude encomiastic flattery (Fam. 12). His character Atticus insists on the difference between history, which must be recounted as if one were in the witness box—and so should exclude even irony— and rhetoric, which permits all sorts of playfulness (Brut. 292-93). On the other hand, Cicero insists that the writing of history, which is after all aimed at providing exemplars for human conduct, is best left to orators (De Orat.

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