Artapanus’ motivation for writing his history is equally debated. One branch of analysis emphasizes the underlying tension between the diaspora Jews and their Hellenistic neighbors. For example, some scholars, such as Carl Holladay, see Artapanus’ writings as “competitive historiography.” These scholars argue that Artapanus aimed to defend the Jews from the attacks of gentile historians such as Manetho, and this explains his superior depiction of the Jewish patriarchs. James Charlesworth of Princeton University, for example, argues Artapanus composed a “pro-Jewish apology” in response to anti-Moses and other anti-Jewish Egyptian stereotypes. Others refute the former argument, claiming it is highly unlikely that any gentiles would read an embellished history of the Jews that disparaged their own cultures’ accomplishments. Instead, these scholars insist that Artapanus’ target audience was primarily the Jews themselves, and he wrote this romantic history to bolster their national pride. Some scholars accept both of these arguments, claiming that Artapanus’ narrative at once represents an apologetic historiography and a romantic piece of national propaganda.