12 Greek: φυλαί. Although Josephus normally uses the word of a tribe or clan ( Ant. 1.221; 3.49, 105 etc.), at War 4.155 as here he uses it of a clan-division of one of the 24 priestly courses. Also in Greco-Roman Egypt, the word φυλή could refer to a contingent or subdivision of priests ( P.Amh. 2.112.7). Terminology varies, but in Mishnaic usage the larger priestly courses are called תורמשמ and the divisions within them are תובא- יתב ( m. Ta’an. 2.6-7). According to the Jerusalem Talmud ( y. Ta’an. 68a), each clan-division would be responsible for a day or two of the course’s assigned week of temple duties. We know little about the divisions within priestly courses in Josephus’ day. It stands to reason that some would achieve or claim greater prestige than the others. But given the context here, Josephus’ claim to belong to the most distinguished clan, as if this were an objective fact, may be little more than bluster. Greek and Roman readers were entirely familiar with the notion that citizen populations—if not exactly an aristocratic priesthood—should be divided into (partly fictional) “tribes.” In Athens (ca. 500 BCE), Cleisthenes had famously introduced a system of 10 tribes ( φυλαί), reordering the more than 100 previous regional “demes.” By Josephus’ time the entire body of Roman citizens, no matter where an individual citizen actually originated or currently resided, had been divided into 35 tribes ( tribus), each with a regional assignment in Italy (Finley 1983:39-49). As a Roman citizen (§ 423), Josephus too would have belonged to such a tribe, though he mentions only his Judean affiliations.