19 The succession ( διαδοχή) of Judean high priests ( Ant. 20.16, 213, 255), kings ( Ant. 10.231; 16.79; 17.238; 20.261), and prophets ( Apion 1.41) is a basic theme in Josephus. Aside from helping to establish the antiquity of Judean culture, this term supports the philosophical currents in his work (e.g., §§ 10-12 below), for philosophers too spoke about the succession of their various traditions (Diogenes Laertius 1.1, 20, 40, 107: note 1.2 on the Egyptian claim that priests and prophets represented that nation’s philosophical succession). See Turner (1918:197-99), Marrou (1956:207), Bickerman (1980:256-69), and S. Mason (1991:235-38; 1996:32). With this lofty language, Josephus connects himself with the succession of kings and high priests just mentioned. Josephus’ pedigree is notoriously confusing at the logical, historical, and syntactical levels. Its rhetorical force, however, is unmistakable: many prominent high priests populate Josephus’ heritage. This rhetorical clarity might suggest that the Life was composed for oral presentation.