But now it is proper to satisfy the inquiry of those that disbelieve
the records of barbarians, and think none but Greeks to be worthy of credit,
and to produce many of these very Greeks who were acquainted with our nation,
and to set before them such as upon occasion have made mention of us in
their own writings. Pythagoras, therefore, of Samos, lived in very ancient
times, and was esteemed a person superior to all philosophers in wisdom
and piety towards God. Now it is plain that he did not only know our doctrines,
but was in very great measure a follower and admirer of them. There is
not indeed extant any writing that is owned for his note
but many there are who have written his history, of whom Hermippus is the
most celebrated, who was a person very inquisitive into all sorts of history.
Now this Hermippus, in his first book concerning Pythagoras, speaks thus:
"That Pythagoras, upon the death of one of his associates, whose name
was Calliphon, a Crotonlate by birth, affirmed that this man's soul conversed
with him both night and day, and enjoined him not to pass over a place
where an ass had fallen down; as also not to drink of such waters as caused
thirst again; and to abstain from all sorts of reproaches." After
which he adds thus: "This he did and said in imitation of the doctrines
of the Jews and Thracians, which he transferred into his own philosophy."
For it is very truly affirmed of this Pythagoras, that he took a great
many of the laws of the Jews into his own philosophy. Nor was our nation
unknown of old to several of the Grecian cities, and indeed was thought
worthy of imitation by some of them. This is declared by Theophrastus,
in his writings concerning laws; for he says that "the laws of the
Tyrians forbid men to swear foreign oaths." Among which he enumerates
some others, and particularly that called Corban: which oath can
only be found among the Jews, and declares what a man may call "A
thing devoted to God." Nor indeed was Herodotus of Halicarnassus unacquainted
with our nation, but mentions it after a way of his own, when he saith
thus, in the second book concerning the Colchians. His words are these:
"The only people who were circumcised in their privy members originally,
were the Colchians, the Egyptians, and the Ethiopians; but the Phoenicians
and those Syrians that are in Palestine confess that they learned it from
the Egyptians. And for those Syrians who live about the rivers Thermodon
and Parthenius, and their neighbors the Macrones, they say they have lately
learned it from the Colchians; for these are the only people that are circumcised
among mankind, and appear to have done the very same thing with the Egyptians.
But as for the Egyptians and Ethiopians themselves, I am not able to say
which of them received it from the other." This therefore is what
Herodotus says, that "the Syrians that are in Palestine are circumcised."
But there are no inhabitants of Palestine that are circumcised excepting
the Jews; and therefore it must be his knowledge of them that enabled him
to speak so much concerning them. Cherilus also, a still ancienter writer,
and a poet, note
makes mention of our nation, and informs us that it came to the assistance
of king Xerxes, in his expedition against Greece. For in his enumeration
of all those nations, he last of all inserts ours among the rest, when
he says," At the last there passed over a people, wonderful to be
beheld; for they spake the Phoenician tongue with their mouths; they dwelt
in the Solymean mountains, near a broad lake: their heads were sooty; they
had round rasures on them; their heads and faces were like nasty horse-heads
also, that had been hardened in the smoke." I think, therefore, that
it is evident to every body that Cherilus means us, because the Solymean
mountains are in our country, wherein we inhabit, as is also the lake called
Asphaltitis; for this is a broader and larger lake than any other that
is in Syria: and thus does Cherilus make mention of us. But now that not
only the lowest sort of the Grecians, but those that are had in the greatest
admiration for their philosophic improvements among them, did not only
know the Jews, but when they lighted upon any of them, admired them also,
it is easy for any one to know. For Clearchus, who was the scholar of Aristotle,
and inferior to no one of the Peripatetics whomsoever, in his first book
concerning sleep, says that "Aristotle his master related what follows
of a Jew," and sets down Aristotle's own discourse with him. The account
is this, as written down by him: "Now, for a great part of what this
Jew said, it would be too long to recite it; but what includes in it both
wonder and philosophy it may not be amiss to discourse of. Now, that I
may be plain with thee, Hyperochides, I shall herein seem to thee to relate
wonders, and what will resemble dreams themselves. Hereupon Hyperochides
answered modestly, and said, For that very reason it is that all of us
are very desirous of hearing what thou art going to say. Then replied Aristotle,
For this cause it will be the best way to imitate that rule of the Rhetoricians,
which requires us first to give an account of the man, and of what nation
he was, that so we may not contradict our master's directions. Then said
Hyperochides, Go on, if it so pleases thee. This man then, [answered Aristotle,]
was by birth a Jew, and came from Celesyria; these Jews are derived from
the Indian philosophers; they are named by the Indians Calami, and
by the Syrians Judaei, and took their name from the country they
inhabit, which is called Judea; but for the name of their city, it is a
very awkward one, for they call it Jerusalem. Now this man, when he was
hospitably treated by a great many, came down from the upper country to
the places near the sea, and became a Grecian, not only in his language,
but in his soul also; insomuch that when we ourselves happened to be in
Asia about the same places whither he came, he conversed with us, and with
other philosophical persons, and made a trial of our skill in philosophy;
and as he had lived with many learned men, he communicated to us more information
than he received from us." This is Aristotle's account of the matter,
as given us by Clearchus; which Aristotle discoursed also particularly
of the great and wonderful fortitude of this Jew in his diet, and continent
way of living, as those that please may learn more about him from Clearchus's
book itself; for I avoid setting down any more than is sufficient for my
purpose. Now Clearchus said this by way of digression, for his main design
was of another nature. But for Hecateus of Abdera, who was both a philosopher,
and one very useful ill an active life, he was contemporary with king Alexander
in his youth, and afterward was with Ptolemy, the son of Lagus; he did
not write about the Jewish affairs by the by only, but composed an entire
book concerning the Jews themselves; out of which book I am willing to
run over a few things, of which I have been treating by way of epitome.
And, in the first place, I will demonstrate the time when this Hecateus
lived; for he mentions the fight that was between Ptolemy and Demetrius
about Gaza, which was fought in the eleventh year after the death of Alexander,
and in the hundred and seventeenth olympiad, as Castor says in his history.
For when he had set down this olympiad, he says further, that "in
this olympiad Ptolemy, the son of Lagus, beat in battle Demetrius, the
son of Antigonus, who was named Poliorcetes, at Gaza." Now, it is
agreed by all, that Alexander died in the hundred and fourteenth olympiad;
it is therefore evident that our nation flourished in his time, and in
the time of Alexander. Again, Hecateus says to the same purpose, as follows:
"Ptolemy got possession of the places in Syria after that battle at
Gaza; and many, when they heard of Ptolemy's moderation and humanity, went
along with him to Egypt, and were willing to assist him in his affairs;
one of whom (Hecateus says) was Hezekiah note
the high priest of the Jews; a man of about sixty-six years of age, and
in great dignity among his own people. He was a very sensible man, and
could speak very movingly, and was very skillful in the management of affairs,
if any other man ever were so; although, as he says, all the priests of
the Jews took tithes of the products of the earth, and managed public affairs,
and were in number not above fifteen hundred at the most." Hecateus
mentions this Hezekiah a second time, and says, that "as he was possessed
of so great a dignity, and was become familiar with us, so did he take
certain of those that were with him, and explained to them all the circumstances
of their people; for he had all their habitations and polity down in writing."
Moreover, Hecateus declares again, "what regard we have for our laws,
and that we resolve to endure any thing rather than transgress them, because
we think it right for us to do so." Whereupon he adds, that "although
they are in a bad reputation among their neighbors, and among all those
that come to them, and have been often treated injuriously by the kings
and governors of Persia, yet can they not be dissuaded from acting what
they think best; but that when they are stripped on this account, and have
torments inflicted upon them, and they are brought to the most terrible
kinds of death, they meet them after an extraordinary manner, beyond all
other people, and will not renounce the religion of their forefathers."
Hecateus also produces demonstrations not a few of this their resolute
tenaciousness of their laws, when he speaks thus: "Alexander was once
at Babylon, and had an intention to rebuild the temple of Belus that was
fallen to decay, and in order thereto, he commanded all his soldiers in
general to bring earth thither. But the Jews, and they only, would not
comply with that command; nay, they underwent stripes and great losses
of what they had on this account, till the king forgave them, and permitted
them to live in quiet." He adds further, that "when the Macedonians
came to them into that country, and demolished the [old] temples and the
altars, they assisted them in demolishing them all note
but [for not assisting them in rebuilding them] they either underwent losses,
or sometimes obtained forgiveness." He adds further, that "these
men deserve to be admired on that account." He also speaks of the
mighty populousness of our nation, and says that "the Persians formerly
carried away many ten thousands of our people to Babylon, as also that
not a few ten thousands were removed after Alexander's death into Egypt
and Phoenicia, by reason of the sedition that was arisen in Syria."
The same person takes notice in his history, how large the country is which
we inhabit, as well as of its excellent character, and says, that "the
land in which the Jews inhabit contains three millions of arourae, note
and is generally of a most excellent and most fruitful soil; nor is Judea
of lesser dimensions." The same man describe our city Jerusalem also
itself as of a most excellent structure, and very large, and inhabited
from the most ancient times. He also discourses of the multitude of men
in it, and of the construction of our temple, after the following manner:
"There are many strong places and villages (says he) in the country
of Judea; but one strong city there is, about fifty furlongs in circumference,
which is inhabited by a hundred and twenty thousand men, or thereabouts;
they call it Jerusalem. There is about the middle of the city a wall of
stone, whose length is five hundred feet, and the breadth a hundred cubits,
with double cloisters; wherein there is a square altar, not made of hewn
stone, but composed of white stones gathered together, having each side
twenty cubits long, and its altitude ten cubits. Hard by it is a large
edifice, wherein there is an altar and a candlestick, both of gold, and
in weight two talents: upon these there is a light that is never extinguished,
either by night or by day. There is no image, nor any thing, nor any donations
therein; nothing at all is there planted, neither grove, nor any thing
of that sort. The priests abide therein both nights and days, performing
certain purifications, and drinking not the least drop of wine while they
are in the temple." Moreover, he attests that we Jews went as auxiliaries
along with king Alexander, and after him with his successors. I will add
further what he says he learned when he was himself with the same army,
concerning the actions of a man that was a Jew. His words are these: "As
I was myself going to the Red Sea, there followed us a man, whose name
was Mosollam; he was one of the Jewish horsemen who conducted us; he was
a person of great courage, of a strong body, and by all allowed to be the
most skillful archer that was either among the Greeks or barbarians. Now
this man, as people were in great numbers passing along the road, and a
certain augur was observing an augury by a bird, and requiring them all
to stand still, inquired what they staid for. Hereupon the augur showed
him the bird from whence he took his augury, and told him that if the bird
staid where he was, they ought all to stand still; but that if he got up,
and flew onward, they must go forward; but that if he flew backward, they
must retire again. Mosollam made no reply, but drew his bow, and shot at
the bird, and hit him, and killed him; and as the augur and some others
were very angry, and wished imprecations upon him, he answered them thus:
Why are you so mad as to take this most unhappy bird into your hands? for
how can this bird give us any true information concerning our march, who
could not foresee how to save himself? for had he been able to foreknow
what was future, he would not have come to this place, but would have been
afraid lest Mosollam the Jew should shoot at him, and kill him." But
of Hecateus's testimonies we have said enough; for as to such as desire
to know more of them, they may easily obtain them from his book itself.
However, I shall not think it too much for me to name Agatharchides, as
having made mention of us Jews, though in way of derision at our simplicity,
as he supposes it to be; for when he was discoursing of the affairs of
Stratonice, "how she came out of Macedonia into Syria, and left her
husband Demetrius, while yet Seleueus would not marry her as she expected,
but during the time of his raising an army at Babylon, stirred up a sedition
about Antioch; and how, after that, the king came back, and upon his taking
of Antioch, she fled to Seleucia, and had it in her power to sail away
immediately yet did she comply with a dream which forbade her so to do,
and so was caught and put to death." When Agatharehides had premised
this story, and had jested upon Stratonice for her superstition, he gives
a like example of what was reported concerning us, and writes thus: "There
are a people called Jews, and dwell in a city the strongest of all other
cities, which the inhabitants call Jerusalem, and are accustomed to rest
on every seventh day note
on which times they make no use of their arms, nor meddle with husbandry,
nor take care of any affairs of life, but spread out their hands in their
holy places, and pray till the evening. Now it came to pass, that when
Ptolemy, the son of Lagus, came into this city with his army, that these
men, in observing this mad custom of theirs, instead of guarding the city,
suffered their country to submit itself to a bitter lord; and their law
was openly proved to have commanded a foolish practice. note
This accident taught all other men but the Jews to disregard such dreams
as these were, and not to follow the like idle suggestions delivered as
a law, when, in such uncertainty of human reasonings, they are at a loss
what they should do." Now this our procedure seems a ridiculous thing
to Agatharehides, but will appear to such as consider it without prejudice
a great thing, and what deserved a great many encomiums; I mean, when certain
men constantly prefer the observation of their laws, and their religion
towards God, before the preservation of themselves and their country.
Now that some writers have omitted to mention our nation, not because
they knew nothing of us, but because they envied us, or for some other
unjustifiable reasons, I think I can demonstrate by particular instances;
for Hieronymus, who wrote the History of [Alexander's Successors, lived
at the same time with Hecateus, and was a friend of king Antigonus, and
president of Syria. Now it is plain that Hecateus wrote an entire book
concerning us, while Hieronymus never mentions us in his history, although
he was bred up very near to the places where we live. Thus different from
one another are the inclinations of men; while the one thought we deserved
to be carefully remembered, as some ill-disposed passion blinded the other's
mind so entirely, that he could not discern the truth. And now certainly
the foregoing records of the Egyptians, and Chaldeans, and Phoenicians,
together with so many of the Greek writers, will be sufficient for the
demonstration of our antiquity. Moreover, besides those forementioned,
Theophilus, and Theodotus, and Mnaseas, and Aristophanes, and Hermogenes,
Euhemerus also, and Conon, and Zopyrion, and perhaps many others, (for
I have not lighted upon all the Greek books,) have made distinct mention
of us. It is true, many of the men before mentioned have made great mistakes
about the true accounts of our nation in the earliest times, because they
had not perused our sacred books; yet have they all of them afforded their
testimony to our antiquity, concerning which I am now treating. However,
Demetrius Phalereus, and the elder Philo, with Eupolemus, have not greatly
missed the truth about our affairs; whose lesser mistakes ought therefore
to be forgiven them; for it was not in their power to understand our writings
with the utmost accuracy.
