hide Sorting

You can sort these results in two ways:

By entity (current method)
Chronological order for dates, alphabetical order for places and people.
By position
As the entities appear in the document.

You are currently sorting in ascending order. Sort in descending order.

hide Most Frequent Entities

The entities that appear most frequently in this document are shown below.

Entity Max. Freq Min. Freq
Egypt (Egypt) 154 0 Browse Search
Jerusalem (Israel) 68 0 Browse Search
Alexandria (Egypt) 40 0 Browse Search
Babylon (Iraq) 38 0 Browse Search
Syria (Syria) 32 0 Browse Search
Judea (Israel) 32 0 Browse Search
Ethiopia (Ethiopia) 22 0 Browse Search
Carthage (Tunisia) 18 0 Browse Search
Asia 16 0 Browse Search
Tanis (Egypt) 16 0 Browse Search
View all entities in this document...

Browsing named entities in Flavius Josephus, Against Apion (ed. William Whiston, A.M.).

Found 984 total hits in 190 results.

1 2 3 4 5 6 7 ...
Alexandria (Egypt) (search for this): book 2, section 48
ing them, he ought to admire their actions, and return them thanks for saving Alexandria, whose citizen he pretends to be; for when these Alexandrians were making waright against Onias's army, and had caught all the Jews that were in the city [Alexandria], with their children and wives, and exposed them naked and in bonds to his ehem for the same. This man also makes mention of Cleopatra, the last queen of Alexandria, and abuses us, because she was ungrateful to us; whereas he ought to have re army, and to follow her [into Egypt]? nay, when last of all Caesar had taken Alexandria, she came to that pitch of cruelty, that she declared she had some hope of prmanicus was not able to make a distribution of corn to all the inhabitants of Alexandria, that only shows what a barren time it was, and how great a want there was th with regard to the Jews, than it was with regard to the other inhabitants of Alexandria. But they still were desirous to preserve what the kings had formerly intrust
Alexandria (Egypt) (search for this): book 2, section 65
But besides this, Apion objects to us thus: "If the Jews (says he) be citizens of Alexandria, why do they not worship the same gods with the Alexandrians?" To which I give this answer: Since you are yourselves Egyptians, why do you fight it out one against another, and have implacable wars about your religion? At this rate we musthe nature of all men seems to be one and the same. Now if there be such differences in opinion among you Egyptians, why are you surprised that those who came to Alexandria from another country, and had original laws of their own before, should persevere in the observance of those laws? But still he charges us with being the authornce we are known to be all of one mind. Moreover, those that search into such matters will soon discover that the authors of sedition have been such citizens of Alexandria as Apion is; for while they were the Grecians and Macedonians who were ill possession of this city, there was no sedition raised against us, and we were permitt
Argos (Greece) (search for this): book 1, section 103
hey be summed up together, that these shepherds, as they are here called, who were no other than our forefathers, were delivered out of Egypt, and came thence, and inhabited this country, three hundred and ninety-three years before Danaus came to Argos; although the Argives look upon him Of this Egyptian chronology of Manetho, as mistaken by Josephus, and of these Phoenician shepherds, as falsely supposed by him, and others after him, to have been the Israelites in Egypt, see Essay on the Old Testament, Appendix, p. 182-188. And note here, that when Josephus tells us that the Greeks or Argives looked on this Danaus as "a most ancient," or "the most ancient," king of Argos, he need not be supposed to mean, in the strictest sense, that they had no one king so ancient as he; for it is certain that they owned nine kings before him, and Inachus at the head of them. See Authentic Records, Part II. p. 983, as Josephus could not but know very well; but that he was esteemed as very ancient by
Argos (Greece) (search for this): book 1, section 6
ete works, are opinions well known from the ancient commentators; though such supposal seems to myself, as well as to Fabricius Biblioth. Grace. I. p. 269, and to others, highly improbable. Nor does Josephus say there were no ancienter writings among the Greeks than Homer's Poems, but that they did not fully own any ancienter writings pretending to such antiquity, which is trite. As for those who set themselves about writing their histories, I mean such as Cadmus of Miletus, and Acusilaus of Argos, and any others that may be mentioned as succeeding Acusilaus, they lived but a little while before the Persian expedition into Greece. But then for those that first introduced philosophy, and the consideration of things celestial and divine among them, such as Pherceydes the Syrian, and Pythagoras, and Thales, all with one consent agree, that they learned what they knew of the Egyptians and Chaldeans, and wrote but little And these are the things which are supposed to be the oldest of all a
Argos (Greece) (search for this): book 2, section 8
eded them such a vast number of years, as depending on his ancient men's relation, which shows how notorious a liar he was. But then as to this chronological determination of the time when he says he brought the leprous people, the blind, and the lame out of Egypt, see how well this most accurate grammarian of ours agrees with those that have written before him! Manetho says that the Jews departed out of Egypt, in the reign of Tethmosis, three hundred ninety-three years before Danaus fled to Argos; Lysimaehus says it was under king Bocchoris, that is, one thousand seven hundred years ago; Molo and some others determined it as every one pleased: but this Apion of ours, as deserving to be believed before them, hath determined it exactly to have been in the seventh olympiad, and the first year of that olympiad; the very same year in which he says that Carthage was built by the Phoenicians. The reason why he added this building of Carthage was, to be sure, in order, as he thought, to stre
Athens (Greece) (search for this): book 2, section 125
those animals whom they esteemed to be gods; for it is not reasonable to imitate the clownish ignorance of Apion, who hath no regard to the misfortunes of the Athenians, or of the Lacedemonians, the latter of whom were styled by all men the most courageous, and the former the most religious of the Grecians. I say nothing of such kings as have been famous for piety, particularly of one of them, whose name was Cresus, nor what calamities he met with in his life; I say nothing of the citadel of Athens, of the temple at Ephesus, of that at Delphi, nor of ten thousand others which have been burnt down, while nobody cast reproaches on those that were the sufferers, but on those that were the actors therein. But now we have met with Apion, an accuser of our nation, though one that still forgets the miseries of his own people, the Egptians; but it is that Sesostris who was once so celebrated a king of Egypt that hath blinded him. Now we will not brag of our kings, David and Solomon, though the
Athens (Greece) (search for this): book 1, section 219
lies, and to make use of those writers' own testimonies against themselves; and that in general this self-contradiction hath happened to many other authors by reason of their ill-will to some people, I conclude, is not unknown to such as have read histories with sufficient care;for some of them have endeavored to disgrace the nobility of certain nations, and of some of the most glorious cities, and have cast reproaches upon certain forms of government. Thus hath Theopompus abused the city of Athens, Polycrates that of Lacedemon, as hath he hat wrote the Tripoliticus (for he is not Theopompus, as is supposed bys ome) done by the city of Thebes. Timeils also hath greatly abused the foregoing people and others also; and this ill-treatment they use chiefly when they have a contest with men of the greatest reputation; some out of envy and malice, and others as supposing that by this foolish talking of theirs they may be thought worthy of being remembered themselves; and indeed they do by no
Athens (Greece) (search for this): book 2, section 262
ers. This swearing strange oaths was also forbidden by the Tyrians, B. I. sect. 22, as Spanheim here notes. and that he affirmed either in earnest, or, as some say, only in jest, that a certain demon used to make signs to him [what he should not do]. For these reasons he was condemned to drink poison, and kill himself. His accuser also complained that he corrupted the young men, by inducing them to despise the political settlement and laws of their city: and thus was Socrates, the citizen of Athens, punished. There was also Anaxagoras, who, although he was of Clazomente, was within a few suffrages of being condemned to die, because he said the sun, which the Athenians thought to be a god, was a ball of fire. They also made this public proclamation," That they would give a talent to any one who would kill Diagoras of Melos," because it was reported of him that he laughed at their mysteries. Protagoras also, who was thought to have written somewhat that was not owned for truth by the Ath
Carthage (Tunisia) (search for this): book 1, section 106
tions to what I have said out of them. There are then records among the Tyrians that take in the history of many years, and these are public writings, and are kept with great exactness, and include accounts of the facts done among them, and such as concern their transactions with other nations also, those I mean which were worth remembering. Therein it was recorded that the temple was built by king Solomon at Jerusalem, one hundred forty-three years and eight months before the Tyrians built Carthage; and in their annals the building of our temple is related; for Hirom, the king of Tyre, was the friend of Solomon our king, and had such friendship transmitted down to him from his forefathers. He thereupon was ambitious to contribute to the splendor of this edifice of Solomon, and made him a present of one hundred and twenty talents of gold. He also cut down the most excellent timber out of that mountain which is called Libanus, and sent it to him for adorning its roof. Solomon also not o
Carthage (Tunisia) (search for this): book 1, section 116
e problems which Solomon king of Jerusalem had recommended to be solved." Now the time from this king to the building of Carthage is thus calculated: "Upon the death of Hirom, Baleazarus his son took the kingdom; he lived forty-three years, and reign, and reigned forty-seven years. Now in the seventh year of his reign, his sister fled away from him, and built the city Carthage in Libya." So the whole time from the reign of Hirom, till the building of Carthage, amounts to the sum of one hundred fCarthage, amounts to the sum of one hundred fifty-five years and eight months. Since then the temple was built at Jerusalem in the twelfth year of the reign of Hirom, there were from the building of the temple, until the building of Carthage, one hundred forty-three years and eight months. WherCarthage, one hundred forty-three years and eight months. Wherefore, what occasion is there for alleging any more testimonies out of the Phoenician histories [on the behalf of our nation], since what I have said is so thoroughly confirmed already? and to be sure our ancestors came into this country long before
1 2 3 4 5 6 7 ...