Josephus, Joseph and the Greek Novel

The challenge to classicists to read Josephus ‘as literature’ is an awkward one, because it throws into relief the crooked, appropriative practices we undertake in the name of literary criticism. If Josephus' works are to be seen as ‘literature’—a category closely associated with specifically Hellenic literary ideals, in much of the ancient world as well as the modern academy—then we are also avoiding looking at them as documents of early Jewish cultural history or belief. ‘Literature’ is far from a neutral category.Josephus would, however, have probably approved, at any rate up to a point. In the proem to the Jewish Archaeology—on which this article will focus—he promises a work of ‘universal usefulness’ (κοινή ὠϕέλειαν, 1.3), which will appear ‘worthy of study to the whole Greek world’ (ἅπασι…τοῖς Ἕλλησιν ἀξίαν σπουδῆς, 1.5). Unlike Against Apion, which denigrates Greek historiography in relation to Jewish and other near-eastern narrative traditions (see esp. 1.6-56), the Archaeology seeks to translate biblical discourse into a Greek-friendly register. In terms of communication, ‘universal’ necessarily means ‘Greek’, a point of which the translators of the Septuagint were aware (as much as Cicero and Paul). Moreover, the tralatitious language (Thucydidean ὠϕέλεια, Dionysian σπουδή) coupled with the direct allusion in the work's title to Dionysius' Roman Archaeology reinforce the already clear impression that Josephus is inscribing his project into the Greek cultural tradition, marking its intelligibility within the conceptual framework that we would call ‘literature’, and Josephus and his contemporaries called paideia. The Archaeology converts the fragmented and at times self-contradictory narrative of the Hebrew Bible (what Christians call the Old Testament) into a coherent chronological narrative, seeking to confer on it the legitimacy (as gentile Greeks would see it) of historical narrative.